And now for something completely different!
ellauri001.html on line 2354: Syllables 5-7 of the second pāda must be a ja-gaṇa ("υ – υ") This enforces an iambic cadence.
ellauri002.html on line 70: John Dowland (1563 – 1626) was an English Renaissance composer, lutenist, and singer. He is best known today for his melancholy songs such as "Come, heavy sleep", "Come again", "Flow my tears", "I saw my Lady weepe" and "In darkness let me dwell", but his instrumental music has undergone a major revival, and with the 20th century's early music revival, has been a continuing source of repertoire for lutenists and classical guitarists.
ellauri002.html on line 205: Und küßt dich rasch und flattert fort.
ellauri002.html on line 259: Exiled for ever, let me mourn;
ellauri002.html on line 261: There let me live forlorn.
ellauri002.html on line 264: No nights are dark enough for those
ellauri002.html on line 265: That in despair their last fortunes deplore.
ellauri002.html on line 1487: Tein filosofian sivulaudaturin toiminnan esittämisestä pelinä. Se oli mielestäni aika kiva idea. Olen palannut siihen toistekin. Käytin sitä MIT:n väitöskirjassa, ja postdokkina koitin formaalistaa sen malliteoreettisesti. Sellainen hyödytön askartelu meni pois muodista aika pian tekoälyn ekan aallon mukana. Sääli, lahjani viittaavat hyödyttömään askarteluun. Nyttemmin runoilen ja ratkon sanaristikkoja.
ellauri002.html on line 1575: Ensimmäistä yhdessäoloa ehti kestää vaan pari kuukautta. El Laurin piti lähteä Jaakko Hintikan mukana jouluksi Bostoniin APA:n kokoukseen. Onneksi se matka saatiin perutuksi. El Lauri lähtisi tammikuussa kevätlukukauden ajaksi Jaakon luo Stanfordiin. Syksyllä alkaisi sitten grad school MIT:ssä. Kesällä nähtäisiin seuraavan kerran.
ellauri002.html on line 1609: Stanford on toista maata kuin Helsingin yliopisto. Näytin hassulta pikkutakissa, kauluspaidassa ja pitkiksissä, asiapullosalkku kädessä, reppuselkäisen toppi- ja shortsiväen joukossa meksikolaistyylisten rakennusten ja palmujen keskellä. Tammikuussa on kesäistä päivällä, illalla ja aamulla kylmä.
ellauri002.html on line 1611: Sain pyörän lainaksi Jaakon kotkannenäiseltä rakastajattarelta. Siinä oli jarrut eri päin kuin Старт Шоссе:ssa. Lensin nenälleni äkkijarrutuksessa. Stanfordin ensiavussa sain elämäni toisen tetanuspiikin. Nyt en pelännyt yhtä paljon.
ellauri002.html on line 1613: Asuin aluksi kampuksella professorighetossa jonkun Stanfordin proffan lastenhuoneessa. En paljon muista siitä, paitsi että kerran proffalle meni ruoka väärään kurkkuun ja se oli tukehtua, kutsuttiin ensiapumiehet paikalle.
ellauri002.html on line 1656: Ihme kyllä Stanfordin kaverit oli kaikki pesunkestäviä amerikkalaisia. Yleensä mamun parhaat kamut on toiset mamut. Saa yhdessä haukkua isäntämaata. Mutta nää olikin pesemättömiä Kalifornian hippejä. Joku kysyi mistä olen. Sanoin "I am Finnish". "Oh you are finished, haha." Leukavasti laukaistu. Yhellä oli tämä posteri, joka jäi mieleen:
ellauri002.html on line 1659: USA: a great place for hamburgers, but who'd want to live there.
ellauri002.html on line 1665:
Tältä ajalta mulla on tallella Steve Millerin levy Fly like an eagle. Sepalus unohtuu multa auki vielä (tai varsinkin) tänäkin päivänä. Hevoset ei enää karkaa. Opiskelukaveri, kiltti filosofi juutalaispoika (mikähän senkin nimi oli?) lainasi meille asuntoaan eläimineen, kun tultiin uudestaan Stanfordiin 1984. Siltä opin useita urbaaneja synonyymejä emättimelle.
ellauri002.html on line 1790: Suffikseist ja puffikseist ja vitun transformaatioist yyem tuubasta/
ellauri002.html on line 1804: Tää kaikki kyl tapahtu sit myöhemmin, kun mentii kaikki Kaliforniaan/
ellauri002.html on line 1916: No se olikin itte asiassa aika paska, Hintikalta saatu vähemmän nerokas idea sekin, joka tapauksessa sellanen josta mun pienet aivot ei pystyneet kuorimaan esiin siihen mahd kätkeytyvää salattua nerokkuutta. Ite asiassa valitsin MITn aikanaan kahesta syystä: pro primo, tän suurisuuntaisen idean kehittelyyn tarvittiin syntaksin osaamista, ja pro secundo, halusin johki eurooppalaisempaan paikkaan, en mihkään all-american two horse towniin missä jengi kulkee pesislippikset tai stetsonit päässä ja käy kirkossa, god forbid. (Oops, anakronismi, nythän ne samat lippikset on päässä joka vitun turvelolla täällä kotisuomessakin. Stetsoneit ei sentään vielä.)
ellauri002.html on line 2144: Etelä-Kalifornia oli upea ja helteinen, Tyyni meri vaikuttavan hyrskyinen. Carpinteriassa nukuttiin pressukankaisessa armeijan teltassamme palmujen keskellä ja surffailtiin Snoopylla, pienellä puhallettavalla surffilaudan tapaisella rantalelulla. Ostettiin ekat rullalaudat, nekin lasten kokoa. San Franciscossa oli pula hotelleista, meille tarjottiin huonetta, joka oli juuri palanut, oltais oltu kuin savukalat uunissa. San Franciscon Union Square vilisi ylivuotisia hippejä. Sitten sisämaahan Utahiin. Sillä matkalla tuli kova ukkonen, valtava sade ja taivas täynnä salamoita, etupenkin musta nainen kirkui ja rukoili armoa. Salt Lake Cityssä ei saanut viinaa kuin lääkepullossa.
ellauri003.html on line 57: esta selva selvaggia e aspra e forte
ellauri003.html on line 252: Kalifornian kondori, orhin otit
ellauri003.html on line 821: taa jäävän Stanfordin, Palo Alton
ellauri003.html on line 831: Tämä tuokiokuva on Kaliforniasta
ellauri003.html on line 921: Mies informoi, nainen tekee työt.
ellauri003.html on line 956: Stanfordista palattiin me Helsinkiin ´85
ellauri004.html on line 467: EX-LEPER: All right, sir. My final offer: half a shekel for an old ex-leper.
ellauri004.html on line 493: EX-LEPER: Thank you, sir. Thanks-- Half a denary for me bloody life story?
ellauri004.html on line 597: ilmaisen lounaan, something for nothing,
ellauri005.html on line 956: Väkivalta on nollasummapeliä täydellä informaatiolla.
ellauri005.html on line 1102: mut ensin pieni hetki, kun formatoin tän korpun
ellauri005.html on line 1153: Would you be slighted if I didn´t speak for hours?
ellauri005.html on line 1182: If I were hours late for dinner would you bellow?
ellauri005.html on line 1188: If I forgot your silly birthday, would you fuss?
ellauri005.html on line 1225: And spend it searching for her glove,
ellauri005.html on line 1230: I´d be equally as willing for a dentist to be drilling
ellauri006.html on line 1450: Tervetuloa I LOVE ME messuille. Hemmottele izeäsi. Vedä heti käteen. Izeruoskinta on out, se oli yläluokan viesti rupusakille. Tää on keskiluokan viesti izelleen, kauppiaalta kuluttajalle. Viinietikkaa omaan perseeseen, looking out for numbers one and two.
ellauri006.html on line 1454: muuten ei voi moraalista puhua. Looking out for number one on
ellauri006.html on line 1481: When many people hear that unicorns are mentioned in the Bible, they imagine the mythical unicorn with a flowing mane and a sparkling horn. But, that image of the unicorn is only fantasy. Unicorns are mentioned in the Bible – in fact, they are mentioned in the Bible in nine times. But, before you rush off to check it out for yourself you need to know that the word unicorn only occurs the in the Authorized King James Version of the Bible, which means if you have a modern Bible, another word has probably been substituted for unicorn to distinguish the unicorns mentioned in the Bible from the mythical ones.
ellauri006.html on line 1491: We understand. You're not here for the ads, but seeking your soul's salvation. Wrong, friend, ads are just what you are here for, and for our remuneration. Ads help us keep the lights on and provide great Christian content for free. You have some software that's blocking ads turned on, so if you could please choose one of the following donations to keep supporting BibleStudyTools we'd really appreciate it. So will Google, our redeemer. And watch those ads too, and buy the stuff, it's our livelihood. Take it from us, it's morally good, God likes it. Kijtof. ellauri006.html on line 1652: And this'll help things turn out for the best.
ellauri006.html on line 1658: There's something you've forgotten
ellauri006.html on line 1672: Just before you draw your terminal breath
ellauri006.html on line 1765: "The Little Drummer Boy" (originally known as "Carol of the Drum") is a popular Christmas song written by the American classical music composer and teacher Katherine Kennicott Davis in 1941 based upon a traditional Czech song, Tluče bubeníček. First recorded in 1951 by the Trapp Family Singers, the song was further popularized by a 1958 recording by the Harry Simeone Chorale; the Simeone version was re-released successfully for several years and the song has been recorded many times since.
ellauri007.html on line 242: De forna dar, nog minnes jag grant,
ellauri007.html on line 473: On the haystack for to dry.
ellauri007.html on line 526: There is a container in you for warm and freeze
ellauri007.html on line 1271: Tryck en valfri knapp för att fortsätta resan.
ellauri007.html on line 1368: The tanuki, or "raccoon-dog," is a staple of Japanese folkore. They're known as tricksters, shape-shifters...and as a symbol of good luck. You can find statues of them outside of restaurants throughout Japan. They're considered lucky because their enormous scrotums (which are called "kintama" or "golden balls," in Japanese) are the source of their supernatural powers. Too bad Mario didn't get a nice super-sized sack when he suited up in his "tanooki suit" (as it was spelled for the English language release of the game.)
ellauri008.html on line 461: I found Conrad himself standing at the door of the house ready to receive me. His appearance was really that of a Polish nobleman. His manner was perfect, almost too elaborate; so nervous and sympathetic that every fibre of him seemed electric. He talked English with a strong accent, as if he tasted his words in his mouth before pronouncing them; but he talked extremely well, though he had always the talk and manner of a foreigner. He was dressed very carefully in a blue double-breasted jacket. He talked apparently with great freedom about his life — more ease and freedom indeed than an Englishman would have allowed himself. He spoke of the horrors of the Congo, from the moral and physical shock of which he said he had never recovered.
ellauri008.html on line 463: His wife Jessie seemed a nice and good-looking fat creature, an excellent cook, a good and reposeful mattress for this hypersensitive, nerve-wracked man, who did not ask from his wife high intelligence, only an assuagement of life's vibrations.
ellauri008.html on line 470:
It was wonderful—I loved him & I think he liked me. He talked a great deal about his work & life & aims, & about sother writers. Then we went for a little walk, & somehow grew very intimate. I plucked up courage to tell him what I find in his work—the boring down into things to get to the very bottom below the apparent facts. He seemed to feel I had understood him; then I stopped & we just looked into each other's eyes for some time, & then he said he had grown to wish he could live on the surface and write differently, that he had grown frightened. His eyes at the moment expressed the inward pain & terror that one feels him always fighting. Then he talked a lot about Poland, & showed me an album of family photographs of the 60's—spoke about how dream-like all that seems, & how he sometimes feels he ought not to have had any children, because they have no roots or traditions or relations.
ellauri008.html on line 472: My first impression was one of surprise. He spoke English with a very strong foreign accent, and nothing in his demeanour in any way suggested the sea. He was an aristocratic Polish gentleman to his fingertips. At our very first meeting, we talked with continually increasing intimacy. We seemed to sink through layer after layer of what was superficial, till gradually both reached the central fire. It was an experience unlike any other I have known. We looked into each other's eyes, half appalled and half intoxicated to find ourselves together in such a region. The emotion was as intense as passionate love, and at the same time all-embracing. I came away bewildered, and hardly able to find my way among ordinary affairs.
ellauri008.html on line 560: Conrad called himself (to Graham) a "bloody foreigner."
ellauri008.html on line 740: Marvellous, he repeated, looking up at me. Look! the beauty! but that is nothing - look at the accuracy, the harmony. And so fragile! And so strong! And so exact! This is nature - the balance of colossal forces. Every star is so - and every blade of grass stands so - and the mighty kosmos in perfect equilibrium produces - this. This wonder; this masterpiece of nature - the great artist.
ellauri008.html on line 744: Man is amazing, but not a masterpiece, he said, keeping his eyes fixed on the glass case. Perhaps the artist was a little mad. Eh? What do you think? Sometimes it seems to me that man is come where he is not wanted, where there is no place for him; for if not, why should he want all the place? Why should he run about here and there making great noise about himself, talking about stars, disturbing the blades of grass? ...
ellauri008.html on line 809: This book analyzes the representations of homosexuality in Conrad’s fiction, beginning with Conrad’s life and letters to show that Conrad himself was, at least imaginatively, bisexual. Conrad’s recurrent bouts of neurasthenia, his difficult courtships, late marriage, and frequent expressions of misogyny can all be attributed to the fact that Conrad was emotionally, temperamentally, and, perhaps, even erotically more comfortable with men than women.
ellauri008.html on line 815: However, according to other biographers such as Frederick Karl, Jessie provided what Conrad needed, namely a "straightforward, devoted, quite competent" companion. Similarly, Jones remarks that, despite whatever difficulties the marriage endured, "there can be no doubt that the relationship sustained Conrad's career as a writer", which might have been much less successful without her.
ellauri008.html on line 837: Stemming from Ernest's treatment as a child, where his overbearing mother put him in dresses (a common practice then, but which his mother took to the extreme, even treating him like a girl), Hemingway had an interesting relationship with gender and his perceptions of it. He probably never engaged in homosexual activity but there can be no doubt that he idolized the male form. There are scenes in almost all of his books but certainly in his major novels where the men are presented in a homerotic manner. Farewell to Arms is kind of an eyebrow raiser. But this is also the man who wrote The Garden of Eden, which was about gender switching. Ernest's 3rd son "ille faciet" Gregory fulfilled his dad's dream. Go read Running With The Bulls. This is written by his son Gregory’s wife Valerie, who had to deal with the fact that her man was a transvestite and died from a botched sex change. Very few people know this.
ellauri008.html on line 1439: Simone Adolphine Weil [simɔn adɔlfin vɛj] est une philosophe humaniste française, née à Paris le 3 février 1909 et morte à Ashford (Angleterre) le 24 août 1943. Simone Weil on yksi viimeisten aikojen mystikoita. Mystikoita ei enää kannata kerätä, kun pörriäiset ei enää hedelmöitä niitä.
ellauri008.html on line 2015: Precis här ligger utmaningen: ett öppet, liberalt överklassvälde värt sitt salt måste tålmodigt utnyttja tolerans med egennyttiga argument och hoppas att liberalt besinnade influencers och eftertänksamma företagare utgår som segrare i formandet av den allmänna opinionen. Censur, stämplingar och förbud är bara en del av svaret. (Torsten Hårfager HBL)
ellauri009.html on line 233: Keskiluokka eli porvaristo eli kauppiaat eli älymystö perustuu välistävetoon. Maantieteellisistä tuottavuuseroista tienataan kuskaamalla voittoja paikasta toiseen. Kauppa se on mikä kannattaa, something for nothing. Vaihto, tit for tat on nappikauppaa, vähittäiskauppaa, reilun kaupan kauppiaat vaihtareita, laukkuryssiä. Ei sillä rikastuta, ei kuuhun mennä.
ellauri009.html on line 1466: <form>
ellauri009.html on line 1469: form>
ellauri009.html on line 1473: <form>
ellauri009.html on line 1476: form>
ellauri011.html on line 42: Self-exiled Harold wanders forth again,
ellauri011.html on line 50: Did yet inspire a cheer, which he forbore to check.
ellauri011.html on line 230: Nor for itself hath any care,
ellauri011.html on line 443: muuttua voit Kalifornian kunkuxi siinä,
ellauri011.html on line 509: In 1974, he and his wife, Gisa, were arrested in Rio de Janeiro, where they were tortured for few days. Though the couple was released, his wife left him after this incidence as she suffered from Paranoia.
ellauri011.html on line 518: The Alchemist has now sold over 65 million copies and has been translated into a record 80 languages, entering its name in the Guinness World Record for the most translated book by a living author in 2003.
ellauri011.html on line 566: In his central figure, not-quite-Paulo, he has created (I imagine by mistake) a devastating portrait of a man whose stock in trade is spirituality but who is worldly to his very toenails, exquisitely attuned to his own status. He is constantly reminding himself how many books he has sold, how many languages they have been translated into, and that he is 'despite all the adverse reviews, a possible candidate for a major literary prize'. When he takes up with another woman (strictly to dispel the Zahir, of course), he chooses a successful French actress of 35, on the grounds that she was the only candidate to enjoy his status, 'because she too was famous and knew that celebrity counts'. Celebrity is an aphrodisiac. 'It was good for a woman's ego to be with a man and know that he had chosen her even though he had had the pick of many others.' And the man's ego, does that come into it? Not-quite-Paulo is too gallant to reveal his own age, but if he is indeed a refraction of the author then he is 20 years Marie's senior. It's adorable that he should regard himself so solemnly as the trophy in this pairing.
ellauri011.html on line 568: The grotesque climax of this portrait comes at a formal dinner which has no bearing on the plot (but then padding can become second nature). Some of the guests give him a smile of recognition, 'others merely smile and don't recognise me at all, but pretend to know who I am, because to admit otherwise would be to accept that the world they're living in doesn't exist, and that they are failing to keep up with the things that matter'. People can be so shallow sometimes.
ellauri011.html on line 589: Paulon postillassa viisautta on tieto ja muutos. Tietäminen on miesten heiniä, muutos naisten, nimittäin toi naiminen. Mas ainda no tocaste na grande força feminina, uma das forças mestras da transformação. - Eque força é essa? - Não continues a fazer-me perguntas tolas - respondeu Wicca. - Porque eu sei que sabes qual é. Brida sabia. O sexo. Dodi! Viimeinkin sexiä! Paulo pääsee itse asiaan kirjan puolivälissä. Quando os homens estavam próximos de Deus, o sexo era a comunhão simbólica com a unidade divina. O sexo era o reencontro com o sentido da vida. Joppajjo, bonobot, niihä se just on, pano on kaikist kivintä, se se on elämän tarkoitus: lisää elämää ja suuremmat lusikat, kauhat, suppilot ja melat. Mystikon ekstaasi on kuin mällin ruiskahdus, ja kääntäen, sanoo kaniguru expressis verbis.
And that night, in September 1970, after being expelled from a bar and humiliated by the police, the people there danced and gave thanks to God for a life that was so captivating, so full of unfamiliar things, so captivating.
ellauri011.html on line 855: (God forbid), se olisi kai täi.
ellauri011.html on line 898: Paulo began emptying his mind. It wasn't difficult, there wasn't all that much work to do. Paulo cannot see things how they really are, for all the invisible things he thinks there ought to be.
ellauri011.html on line 912:
No, he did not love her. The night they returned from Asia, just after dinner, they made amazing love that left her soaking in sweat, satisfied, and ready to do anything for this man. But he was talking to her less and less.
ellauri011.html on line 929:
ellauri011.html on line 931: Peas, peas, absolute peas. We are peeing them, heavenly peas. LSD is giving us peas, farewell heebies jeebies, we rest in peas. We are our dreams, in the clouds, they are writing us some sms that we can't read. We bullshit on in love and peas. The italics are here just for effect.
ellauri011.html on line 934: - More or less. There is a lot of information: Switzerland, bicycles, the war, a kaleidoscope - could you simplify it a bit?
ellauri011.html on line 937:
Samaan aikaan toisaalla ruipelo brassi kuulee sufipastorinsa neuvoja. Saavalin sumutuksen sana marssitetaan esiin: Sell your wisdom and buy a share with us for your soul to be filled with absolute nonsense. Because the wisdom of men and women is madness before God. Juurikin näin. Viisaus ja hulluus ei mahu samaan kalloon, siis viisaus ulos, hulluus tilalle. Hulluus on herran pelkoa.
ellauri011.html on line 943: In 2005, when he was already a world-famous writer, Paulo went to Amsterdam to give an important talk. On the morning o the talk, he was interviewed on one of Holland's principal TV shows at his old hostel - since converted to a hotel for nonsmokers, expensive and with a small and well-regarded high-end restaurant.
ellauri011.html on line 988: Paulo sells his hippie youth for a second round.
ellauri011.html on line 993: The goods are fine, never mind the best before date,
ellauri011.html on line 1088: Hehe, oikeudenmukaisuudexipa hyvinkin. Sitähän se on. Aristoteleskin sanoi että oikeudenmukaisuus on voiton jakoa voimasuhteiden perusteella. Kosto elää, tit for tat, tasoitetaan tilit, maxut kiertämään. Pääsee muiden kanssa tasoihin ja sitten ehkä ohize.
ellauri011.html on line 1336: The emergence of public opinion as a significant force in the political realm can be dated to the late 17th century. However, opinion had been regarded as having singular importance since far earlier. Medieval fama publica or vox et fama communis had great legal and social importance from the 12th and 13th centuries onward. Later, William Shakespeare called public opinion the "mistress of success" and Blaise Pascal thought it was "the queen of the world".
ellauri011.html on line 1340: He regarded the latter as of the highest importance because dislike and ill opinion force people to conform in their behaviour to social norms, however he didn't consider public opinion as a suitable influence for governments.
ellauri011.html on line 1342: In his 1672 essay On the Original and Nature of Government, William Temple gave an early formulation of the importance of public opinion. He observed that "when vast numbers of men submit their lives and fortunes absolutely to the will of one, it must be force of custom, or opinion which subjects power to authority".
ellauri011.html on line 1380: Less palpably before me—and the glow
ellauri012.html on line 54: Absurdismin nimiin turhan useinkin vannova Carlson murjoo metaforaa kuin käärme kuristaa valkoista joutsenta hiihdettyään katuja pitkin kovakouraisten jengiläisten ympyröimäksi räppitaistelun keskelle.
ellauri012.html on line 190: I was serenely independent and content before we met
ellauri012.html on line 353: Armoton fortunapeli! etkö sä ole jahdannut mua tarpeeksi? Sä et anna mulle mitään hengähdystaukoa; sä olet purkanut kaiken kostosi mun päälle, etkä jättänyt mitään varalle muiden onnetonten pelottamiseksi. Olet väsyttänyt itsesi mun kidutuksessa, eikä muiden tarvi enää pelätä mitään sun vihastas. Mut mitä sun kannattaa enää varustautua mun pään menoksi? Sulta saamani haavat on jo haavoja haavojen päällä, ei siellä ole enää tilaa, paitsi jos haluat varsin tappaa mut. Vai pelkäätkö kaikkien noiden kidutusten keskellä että sellainen armonisku vapauttaisi mut lopuista tuskista? Siksi pidät mut hengissä, että saan kuolla päivittäin.
ellauri012.html on line 504: Ploven og de to sværd. En bog av Ebbe Reich som jeg fandt på hylden til forkastede bøger. Jeg er ploven. Ikke lige skarp, og mindre farlig.
ellauri012.html on line 566: Ei liioin pidä innostua Lassin tai Leevin uudistuxista, siis reformistien ns. parannuxista.
ellauri012.html on line 830: Somaliassa on menossa luova tuho. Tit for tat klaanimeininki vaihtuu kipuillen keskusjohtoisempaan kapitalistiseen enemmistödiktatuuriin. Kasvoton globaalinen markkina tulee vaihtokaupan tilalle. Se on edistystä. Lipilaarit minä ensin -arvot korvaa me-hengen ja sakinhivutuxen. Siinä päitä kyllä putoilee. On muuallakin pudonnut niin monta kertaa ennenkin. Tän tuhon käy joka paikka läpi vuorollaan. Markkinatalouden voittokulkua kohti kurimusta ei voi estää.
ellauri014.html on line 78: The 256th couplet of Tirukkural, which was composed at least 2000 years ago, says that "if people do not consume a product or service, then there will not be anybody to supply that product or service for the sake of price".
ellauri014.html on line 89: Pamela; or, Virtue Rewarded is an epistolary novel by English writer Samuel Richardson, a novel which was first published in 1740. It tells the story of a 16-year-old maidservant named Pamela Andrews, whose employer, Mr. B, a wealthy landowner, makes unwanted and inappropriate advances towards her after the death of his mother. Pamela strives to reconcile her strong religious training with her desire for the approval of her employer in a series of letters and, later, journal entries, addressed to her impoverished parents. After various unsuccessful attempts at seduction, a series of sexual assaults, and an extended period of kidnapping, the rakish Mr. B eventually reforms and makes Pamela a sincere proposal of marriage. In the novel's second part, Pamela marries Mr. B and tries to acclimatize to her new position in upper-class society. The full title, Pamela; or, Virtue Rewarded, makes plain Richardson's moral purpose. A best-seller of its time, Pamela was widely read but was also criticized for its perceived licentiousness and disregard for class barriers.
ellauri014.html on line 295: EURO: Meine Presidentesse des Republiqua, meine Reine des konigrikko! If tu make mich eine amenda, ich zal suicidio committe, de haleina retenente una hora durante! Ich zal por tich die in estoi foreigno pias,porque no can vive if tu esse mit mich gefacheerd!
ellauri014.html on line 442: Ei, olin oikeassa, kyllä pano n:ro 2 tapahtuu vasta luvussa 54, aloitteentekijänä Julia, sillä on varmaan munasolu irtoomassa, se käy sen verran kuumana. Bylsintäpaikka on Julkun peräkammari. Pröö runoilee siitä nätisti ennen naintia ja sen jälkeen, jälkeenpäin on rauhallisempi olo. Loikoilu ruiskahduksen jälkeen on ihan parhautta, sitä tähdentää Rusakko vielä alaviitteessä. Pröö tunnustaa että Julia on sitä etevämpi sängyssä. Ei ihme että sen ajan tytöt tykkäsivät tästä niteestä. Mehukasta panoa seuraa kotiopen kosinta, for what it's worth. Not much.
ellauri014.html on line 456: Juuliasta tää on vaan liikuttavaa. Isien ei kuulu pyytää anteeksi, vaan antaa. Eihän jumalakaan koskaan pyydä anteeksi. Siksi Douglas Adamsin jumalan viimeiset sanat ihmisille naurattaa: We apologize for the inconvenience.
ellauri014.html on line 622: Chaque fois que deux époux s’unissent par un nœud solennel, il intervient un engagement tacite de tout le genre humain de respecter ce lien sacré, d’honorer en eux l’union conjugale ; et c’est, ce me semble, une raison très forte contre les mariages clandestins, qui, n’offrant nul signe de cette union, exposent des cœurs innocents à brûler d’une flamme adultère. Le public est en quelque sorte garant d’une convention passée en sa présence, et l’on peut dire que l’honneur d’une femme pudique est sous la protection spéciale de tous les gens de bien. Ainsi, quiconque ose la corrompre pèche, premièrement parce qu’il la fait pécher, et qu’on partage toujours les crimes qu’on fait commettre ; il pèche encore directement lui-même, parce qu’il viole la foi publique et sacrée du mariage, sans lequel rien ne peut subsister dans l’ordre légitime des choses humaines.
ellauri014.html on line 624: Quand même ils ne reconnaîtraient pas la présence de la Divinité, comment osent-ils soutenir qu’ils ne font de mal à personne ? Comment prouvent-ils qu’il est indifférent à un père d’avoir des héritiers qui ne soient pas de son sang ; d’être chargé peut-être de plus d’enfants qu’il n’en aurait eu, et forcé de partager ses biens aux gages de son déshonneur sans sentir pour eux des entrailles de père ?
ellauri014.html on line 647: Sommaren 1735 reste han till Bremen, varifrån han till Funck översände återstoden av sina tillhörigheter, samt for därpå en dag ensam ut i en båt på Weser.
ellauri014.html on line 727: Osa perusteluista kuuluu 2 hengen peleihin, tit for tat, osa koskee totalitaarisempia tiimipelejä. Tiukka DIY-not moraali on totalitarismia. Elämä ei oo lahja, se on komennus. Velvollisuus ennen kaikkea. Et kuole ennenkuin annamme siihen luvan. Asennn-too! Haudan lepoooo!
ellauri014.html on line 1049: Alors, s’approchant avec transport, il me dit en me serrant contre sa poitrine : « Ami, je lis, dans le sort commun que le ciel nous envoie, la loi commune qu’il nous prescrit. Le règne de l’amour est passé, que celui de l’amitié commence ; mon cœur n’entend plus que sa voix sacrée, il ne connaît plus d’autre chaîne que celle qui me lie à toi. Choisis le séjour que tu veux habiter : Clarens, Oxford, Londres, Paris ou Rome ; tout me convient, pourvu que nous y vivions ensemble. Va, viens où tu voudras, cherche un asile en quelque lieu que ce puisse être, je te suivrai partout : j’en fais le serment solennel à la face du Dieu vivant, je ne te quitte plus qu’à la mort. »
ellauri014.html on line 1061: Eura presto open el boxefort unde eine bigge sac aan Euro give. Euro le open hastemente.
ellauri014.html on line 1063: EURA: Quellos donnemos pas! Sumus banca, keine eglisa caritante por bandidos misfortunados!
ellauri014.html on line 1197: « On ne sait pas, disait-elle, quelle douceur c’est de s’attendrir sur ses propres maux et sur ceux des autres. La sensibilité porte toujours dans l’âme un certain contentement de soi-même indépendant de la fortune et des événements. Que j’ai gémi ! que j’ai versé de larmes ! Eh bien ! s’il fallait renaître aux mêmes conditions, le mal que j’ai commis serait le seul que je voudrais retrancher ; celui que j’ai souffert me serait agréable encore.»
ellauri014.html on line 1393: The sweetest things are there for you
ellauri014.html on line 1413: My heart has love enough for two
ellauri014.html on line 1414: More than enough for me and you
ellauri014.html on line 1511: But an air of mystery surrounds Marino´s life, especially the various times he spent in prison; one of the arrests was due to procuring an abortion for a certain Antonella Testa, daughter of the mayor of Naples, but whether she was pregnant by Marino or one of his friends is unknown; the second conviction (for which he risked a capital sentence) was due to the poet´s forging episcopal bulls in order to save a friend who had been involved in a duel.
ellauri014.html on line 1512: He remained the reference point for Baroque poetry as long as it was in vogue. In the 18th and 19th centuries, while being remembered for historical reasons, he was regarded as the source and exemplar of Baroque "bad taste".
ellauri014.html on line 1531: Tutta l´arte del Marini consiste nella forma, nella pura espressione; la sua poesia è scarsa di pensiero e di sentimento e quel poco che vi si trova è - come osserva il De Sanctis - privo di serietà. Quel ripetere, quel girare e rigirare la medesima idea presentandocela sotto aspetti diversi è una prova della povertà di pensiero cui il poeta supplisce con un calore veramente straordinario d´ immaginazione. Ancor più palese è il difetto del sentimento: egli non sente quel che canta; non ha fede in quel mondo da cui prende i fantasmi dell´arte sua. Vuol esser poeta religioso, patriottico, morale e riesce falso e freddo perchè in lui non vi è il sentimento della religione, della patria e della morale. Solo nel genere erotico eccelle il Marini, ma non sarebbe esatto dire ch´egli abbia il vero sentimento dell´amore. Il suo piuttosto è senso erotico. Non è la donna che suscita i suoi sospiri, ma la femmina; non è Beatrice, non è Laura, che suscitano nell´anima del poeta il fuoco soave di una passione divina, ma è la procace Lilla che con la sua carne odorosa eccita il senso del Marini e gl´ ispira i versi degli Amori notturni e dei Trastulli estivi, ove il naturalismo più crudo è espresso in una forma spirante l´estrema voluttà dei sensi. Le liriche erotiche del nostro autore sono tutto un poema in cui si fa l´apoteosi del piacere sensuale. Il Marini non analizza i suoi sentimenti e non mostra i vari atteggiamenti del suo spirito sotto l´azione d´amore, ma s´indugia nel rappresentarci la bellezza plastica delle sue amanti. I suoi madrigali e i suoi sonetti sono tanti brevissimi inni al pallore, al neo, alle chiome erranti, alla treccia ricamata di perle, ai pendenti, allo specchio, all´ago, alla bocca, al seno, al velo, al guanto, al ventaglio della sua donna; sono tanti quadretti in cui l´amante è sorpresa durante il bagno, dinanzi allo specchio, mentre si pettina, in carrozza, al giunco dei dadi; le sue canzoni sono superbe sinfonie dedicate al bacio e all´amplesso in cui culmina, per un istante, la passione carnale del poeta. La carne e il senso regnano sovrani nell´Adone e fremono di voluttà sotto il velo tenue e mal messo dell´allegoria e sotto l´ipocrisia del fine morale.
ellauri014.html on line 1557: ... But more importantly, these surroundings put Marino in direct contact with the natural philosophy of Della Porta and the philosophical systems of Giordano Bruno and Tommaso Campanella. While Campanella himself was to oppose "Marinism" (though not attacking it directly), this common speculative background should be borne in mind with its important pantheistic (and thus neo-pagan and heterodox) implications, to which Marino would remain true all his life and exploit in his poetry, obtaining great success amongst some of the most conformist thinkers on the one hand while encountering continual difficulties because of the intellectual content of his work on the other.
ellauri014.html on line 1569: The Cambridge History of Italian Literature thought him to be "one of the greatest Italian poets of all time". He is considered the founder of the school of Marinism, later known as Secentismo (17th century) or Marinismo (19th century), characterised by its use of extravagant and excessive conceits.[2] Marino´s conception of poetry, which exaggerated the artificiality of Mannerism, was based on an extensive use of antithesis and a whole range of wordplay, on lavish descriptions and a sensuous musicality of the verse, and enjoyed immense success in his time, comparable to that of Petrarch before him.
ellauri014.html on line 1584: But some witnesses, who include both Marino´s detractors (such as Tommaso Stigliani) and defenders (such as the printer and biographer Antonio Bulifoni in a life of the poet which appeared in 1699) have firmly asserted that Marino, much of whose love poetry is heavily ambiguous, had homosexual tendencies. Elsewhere, the reticence of the sources on this subject is obviously due to the persecutions to which "sodomitical practices" were particularly subject during the Counterreformation.
ellauri014.html on line 1607: Marino originated a new, "soft, graceful and attractive" style for a new public, distancing himself from Torquato Tasso and Renaissance Petrarchism as well as any kind of Aristotelian rule.
ellauri014.html on line 1626:
Täähän himskatti (forgive my French), kuulostaa vähän mun tuotannolta! Mäkin "lainaan" muilta aika röyhkeästi, yrittämättä varsinaisesti peitellä jälkiäni. "Kiva juju" siinä on just, että voi tunnistaa klisheitä uusista asennoista.
ellauri014.html on line 1643: ... interesting and ingenious burlesque compositions such as La Murtoleide (81 satirical sonnets against Gaspare Murtola), the "capitolo" Lo stivale; Il Pupulo alla Pupula (burlesque letters) etc. Many works were announced but never written, including the long poem Le trasformazioni, inspired by Ovid´s Metamorphoses, which was abandoned after Marino turned his attention to Adone.
ellauri014.html on line 1737: To move my own, for I, too, dream Muakin uneksujaa liikuttaa,
ellauri014.html on line 1746: Who longs for mountain breezes rare Se joka haluu vuorten puhuriin
ellauri014.html on line 1748: Like me for stronger purer air Niinkuin mä, kunnon vihuriin
ellauri014.html on line 1770: Like Bryant’s poem, this verse is about autumnal flowers. With some searching I found this poem in the 1884 New Year’s edition of Godey’s Lady’s Book. “Tam! The Story of a Woman” by Ella Rodman Church and August De Bubna includes this poem. In the story the verses are found in a copy of Bryant’s poetry–hence Montgomery’s connection to the poem–but in the (relatively boring) story they are actually written on a slip of paper that was found in the Bryant book–and written by a woman who tentatively hopes to make a career as a poet in a male’s publishing world. Intriguingly, Montgomery seems to have forgotten the original context of the verse, but herself emulated the desire of “Miss Powell” in the story.
ellauri014.html on line 1774: Update: A reader sent in this note: A Carol Gaboury, a member of the literary society until her death in 1998, identified this information about the poem, The Fringed Gentian from the Winter 1989 issue of Kindred Spirits Newsletter of Vermont. See the note in The L.M. Montgomery Literary Society.
ellauri014.html on line 1798: Communion with her visible forms, she speaks
ellauri014.html on line 1799: A various language; for his gayer hours
ellauri014.html on line 1810: Go forth, under the open sky, and list
ellauri014.html on line 1816: Where thy pale form was laid, with many tears,
ellauri014.html on line 1822: To mix for ever with the elements,
ellauri014.html on line 1832: Fair forms, and hoary seers of ages past,
ellauri014.html on line 1859: Plod on, and each one as before will chase
ellauri014.html on line 1973: "Thanatopsis" remains a milestone in American literary history. "Poems" was considered by many to be the first major book of American poetry. Nevertheless, over five years, it earned Bryant only $14.92. Poet and literary critic Thomas Holley Chivers, who often accused other writers of stealing poems, said that the only thing Bryant "ever wrote that may be called Poetry is ´Thanatopsis´, which he stole line for line from the Spanish."
ellauri015.html on line 792: Der Schriftsteller Maxim Biller zählte Eilenberger in Die Welt am 16. Februar 2019 dagegen zu den "Linksrechtsdeutschen": Biller warf Eilenberger vor, dass er in Zeit der Zauberer die Sympathien des Philosophen Martin Heidegger zum Nazi-Regime unter den Tisch fallen lasse. Eilenberger, so Biller, "schreibt einen Mega-Bestseller über die vier Philosophen Heidegger, Cassirer, Benjamin und Wittgenstein und schildert darin die für den Aufklärer, Neukantianer und Juden Ernst Cassirer existenzielle Auseinandersetzung mit dem Trachtenjacken-Nazi Martin Heidegger lediglich als eine Art intellektuelles Fußballspiel, mehr nicht, voller Bewunderung für die Technik und Performance des am Ende dann doch irgendwie deutscheren, virileren, vermeintlich tiefgründigeren der beiden Spieler."
ellauri015.html on line 925: enkom skapat för honom för hans meriter i formella spräk.
ellauri016.html on line 45: El Coyote on kuvitteellisen seikkailusarjan sankari, joka muistuttaa hyvin paljon el Zorroa. El Coyoten oikea nimi on César de Echagüe ja el Zorron tapaan hän on rikas herrasmies ja hidalgo. Hän asustaa San Antonio -nimisellä tilalla Los Angelesin liepeillä. Sarjan tarinoissa eletään 1850-lukua eli aikaa jolloin Kalifornia oli juuri liitetty Yhdysvaltoihin. Päähenkilö El Coyote asettuu puolustamaan alakynteen jääviä kalifornialaisia alkuasukkaita idästä tulevia "jenkkejä" vastaan.
ellauri016.html on line 48: El Coyoten ensiesiintyminen tapahtui 1943 José Mallorquín kirjailijanimellä Carter Mulfordin kirjoittamassa saman nimisessä romaanissa "El Coyote". Vuosien 1944–1953 aikana espanjalainen Clíper-kustantantamo julkaisi 192 pulp-tyylistä vihkosta. El Coyote oli hyvin suosittu myös Suomessa, jossa sitä ilmestyi 78 numeron verran. Lehden alaotsikkona oli "Seikkailuromaani viime vuosisadan Kaliforniasta". Kustantaja oli Kustannusliike Sarjakirja.
ellauri016.html on line 296: 20.1.1979 koko Suomi hullaantui kertaheitolla uuteen formaattiin. Pentti Siimeksen ja Ritva Valkaman liitto siunattiin siltä seisomalta kotimaisen viihteen taivaanporteilla.
ellauri016.html on line 298: (Kyse ei kai ollut Digital Video Disk-formaatista, vaan jostain viihdeohjelmasta.)
ellauri016.html on line 417: «Fysiske smerter er ikke det verste for et menneske å leve med,» sa Altman.
ellauri016.html on line 418: «Tro meg, jeg ser det daglig. Ikke døden, heller. Ikke engang frykten for ellauri016.html on line 446: I bogen tilføjes de ti bud et ellevte i Jantes straffelov. Det er formuleret som et spørgsmål og lyder:
ellauri016.html on line 493: Snob is a pejorative term for a person who believes there is a correlation between social status and human worth.
ellauri016.html on line 495: The word snobbery came into use for the first time in England during the 1820s.
ellauri016.html on line 554: However, a form of snobbery can be adopted by someone not a part of that group; a pseudo-intellectual, a celebrity worshipper, and a poor person idolizing money and the rich are types of snobs who do not base their snobbery on their personal attributes.[citation needed] Such a snob idolizes and imitates, if possible, the manners, worldview, and lifestyle of a classification of people to which they aspire, but do not belong, and to which they may never belong (wealthy, famous, intellectual, beautiful, etc.).[citation needed]
ellauri016.html on line 568: Read on for a list of 14 of the biggest snobs in the business. These entertainers have long ago lost touch with the average John or Jane Doe and beyond that, have displayed rotten attitudes, selfishness, conceit, and a level of arrogance that almost has to be seen to be believed.
ellauri016.html on line 570: Unluckily for them, many of these snobs have been caught on camera or audio behaving badly and the videos are not hard to find online.
ellauri016.html on line 724: Seems so very sad for you
ellauri016.html on line 774: Drake's reluctance to perform live or be interviewed contributed to his lack of commercial success. He suffered from depression and insomnia, topics often reflected in his lyrics. After completing Pink Moon in 1972, he withdrew from live performance and recording, retreating to his parents' home in rural Warwickshire. On 25 November 1974, at the age of 26, Drake died from an overdose of amitriptyline, a prescribed antidepressant.
ellauri016.html on line 778: By the mid-1980s, Drake was being cited as an influence by musicians such as Kate Bush, Paul Weller, the Black Crowes, Peter Buck of R.E.M. and Robert Smith of the Cure. The Cure's name derives from Drake's song "Time Has Told Me" ("a troubled cure for a troubled mind").
ellauri016.html on line 780: In 1999, "Pink Moon" was used in a Volkswagen commercial, boosting Drake's US album sales from about 6,000 copies in 1999 to 74,000 in 2000. The LA Times saw it as an example of how, following the consolidation of US radio stations, previously unknown music was finding audiences through advertising. Fans used the filesharing software Napster to circulate digital copies of Drake's music; according to the Atlantic, "The chronic shyness and mental illness that made it hard for Drake to compete with 1970s showmen like Elton John and David Bowie didn't matter when his songs were being pulled one by one out of the ether and played late at night in a dorm room." In November 2014, Gabrielle Drake published a biography of her brother. Over the following years, Drake's songs appeared in soundtracks of "quirky, youthful" films such as The Royal Tenenbaums, Serendipity and Garden State. Made to Love Magic, an album of outtakes and remixes released by Island Records in 2004, far exceeded Drake's lifetime sales. In 2017, Kele Okereke cited Pink Moon as an influence on his third solo album Fatherland. Other contemporary artists influenced by Drake include José González, Bon Iver, Iron & Wine, Alexi Murdoch and Philip Selway of Radiohead.
ellauri017.html on line 102: Seuraava merkittävä perheen kesämatka tehtiin Walesiin, se oli vuonna '99, se on helppo muistaa koska juuri silloin näkyi Briteissä täydellinen auringonpimennys. Oltiin Oxfordissa kun se tapahtui, kazottiin auringon sirppiä noetun lasin läpi, linnut olivat säikähdyxissään vaienneet, mulla on virttynyt T-paita siitä muistona. Sieltä saatiin Helmille pieni koulupuku, joka sillä on päällä kuvissa koulun alkaessa seuraavana syxynä. Tällä matkalla oli John vielä mukana. Sitten se kirjoitti ja alkoi opiskella ensin Otaniemessä, sitten Oulussa ja lopulta Vaasassa. Seuraavan kerran se tuli mukaan vasta '07 synnyinmaahansa Amerikkaan.
ellauri017.html on line 168: Jeffrey Goldberg, I attempt to make a good faith effort to understand people's beliefs. Answered Apr 25, 2017
ellauri017.html on line 200: If god is number one, am I then number two? Which one to look out for,
ellauri017.html on line 209: So number one exists both before and after number two.
ellauri017.html on line 211: But if I were you, I would look out for both.
ellauri017.html on line 462: In October 1922, Mansfield moved to Georges Gurdjieff's Institute for the Harmonious Development of Man in Fontainebleau, France, where she was put under the care of Olgivanna Lazovitch Hinzenburg (who later married Frank Lloyd Wright). As a guest rather than a pupil of Gurdjieff, Mansfield was not required to take part in the rigorous routine of the institute, but she spent much of her time there with her mentor, Alfred Richard Orage, and her last letters inform Murry of her attempts to apply some of Gurdjieff's teachings to her own life. Mansfield suffered a fatal pulmonary haemorrhage in January 1923, after running up a flight of stairs.
ellauri017.html on line 589: What is the origin of god, if he is one? Is it zero? No it cannot be, for nothing can come out of nothing!
ellauri017.html on line 597: In a Cartesian coordinate system, the origin is the point where the axes of the system intersect. The origin divides each of these axes into two halves, a positive and a negative semiaxis. Points can then be located with reference to the origin by giving their numerical coordinates—that is, the positions of their projections along each axis, either in the positive or negative direction. The coordinates of the origin are always all zero, for example (0,0) in two dimensions and (0,0,0) in three.
ellauri017.html on line 605: In a polar coordinate system, the origin may also be called the pole. It does not itself have well-defined polar coordinates, because the polar coordinates of a point include the angle made by the positive x-axis and the ray from the origin to the point, and this ray is not well-defined for the origin itself.
ellauri017.html on line 679: 42! Katoppa! Gurdijeffin luku! Ja linnunradan liftarissa juuri 42 on maailman, elämän ja kaiken tarkoitus. Tän täytyy merkata nyt jotakin. Ei tää voi mitenkään olla pelkkää sattumaa! Jehova yrittää kertoa meille jotakin. Tää on vastaus ylhäältä. Ikävä kyllä kysymys puuttuu yhä. We apologize for the inconvenience.
ellauri017.html on line 856: Pakinoizija Ollin ystävällä ja huonetoverilla Kalle Niemeläisellä oli tuttavana yksityisajattelija Manasse Olotilanne, jonka alaa olivat parodiset mietelauseet ja aforismit. Kalle Nieminen oli Callen kaveri, joka sai asbestikeuhkon Suomen Mineraalista ja kuoli syöpään. Sen vaimo oli Maire. Ne ja vanhemmat nauroi kovaa olohuoneessa ja meidän lasten piti olla hiljaa lastenhuoneessa. Kallen kuoltua Mairekin hävis kuvasta. Olikohan se sip ja söp. Tai ehkä kenkä oli toisessa isommassa jalassa, vertaa Sirkka-täti. Kun niiden koiras oli poissa, naarashiiret äänestivät jaloillaan, pakosalle kissan hännän alta.
ellauri017.html on line 1164: Californian Carmelissa on hieno biitsi. Hieno paikka löylykisoille. Siellä nähdään keneltä palaa nahka ekaxi, piispoilta vai Petri Puovolalta. Tiainen toimii erotuomarina Elian bermudat jalassa. Jos kaikki palaa yhtä mustixi, Tiainen voi lennähtää ylös kertomaan: ottelu päättyi ratkaisemattomaan erin 0-0.
ellauri018.html on line 315: Looking always out for number one, sitting
ellauri018.html on line 345: We apologize for the inconvenience.
ellauri018.html on line 523: The song captures Simone's response to the murder of Medgar Evers in Mississippi; and the 16th Street Baptist Church bombing in Birmingham, Alabama, killing four black children. On the recording she cynically announces the song as "a show tune, but the show hasn't been written for it yet." The song begins jauntily, with a show tune feel, but demonstrates its political focus early on with its refrain "Alabama's got me so upset, Tennessee's made me lose my rest, and everybody knows about Mississippi goddam." In the song she says: "Keep on sayin' 'go slow'...to do things gradually would bring more tragedy. Why don't you see it? Why don't you feel it? I don't know, I don't know. You don't have to live next to me, just give me my equality!"
ellauri018.html on line 715: Lain toteutumista valvoi viime kädessä kalifi, ensi kädessä asianomistajan oma karvakäsi. Eli oikeuspäätöksen toimeenpano jäi tavallisesti kanteen esittäjän omalle vastuulle. Hehee, voitin jutun, sheikki, nyt tulee turpaan. Simmu simmusta, hampi hampista, käsi karvakädestä. Hohoo, sulta ja miltä armeijalta? No mun klaanilta. Siis tää homma toimii, jos ollenkaan, vaan jos on eri tasoilla suht tasaväkisiä kilpailevia perhekuntia ja heimoja pelaamassa tit for tat peliä. Lännen rahoittamassa ja aseistamassa Somalian sisällissodassa ei xeer suojellut enää naisia vaan niitä raiskattiin sikana. Titistä ei tullut enää tattia.
ellauri019.html on line 35: Once they're understood as more than just absurdities, these cartoons can be seen clearly as the work of an angry man. And there is, after all, much in this world for a decent man to be angry about. "Look around, read the newspapers,"as Kliban said. "You don't have to stretch out too much to see a little darkness out there."
ellauri019.html on line 377: Niiden jeremiaadi on asiallisesti aika sama kuin juutalaisilla, mut siitä puuttuu seemiläinen elämöinti, ählämöinti, itsetärkeys ja kostonhimo. Niiden jumalat nyt vaan päättää menetellä näin. Ei savesta leivotuilla savikukoilla ole siinä mitään jakoa. Ei se ole niiden syy, muttei niiden asiakaan valittaa. Se nyt vaan kävi näin, sori siitä, tai ei oikeastaan sorikaan. Gods don't apologize for the inconvenience. Korkein oikeus on evännyt valitusoikeuden, huumepoliisin linnareissu pysyy.
ellauri019.html on line 406: Too much monkey business for me to be involved in
ellauri019.html on line 411: Too much monkey business for me to be involved in
ellauri019.html on line 416: Too much monkey business for me to be involved in
ellauri019.html on line 421: Too much monkey business for me to be involved in
ellauri019.html on line 424: I ought to sue the operator for tellin' me a tale
ellauri019.html on line 426: Too much monkey business for me to be involved in
ellauri019.html on line 431: Too much monkey business for me to be involved in
ellauri019.html on line 438: Too much monkey business for me
ellauri019.html on line 454: Hui, kuvittele Vapaavuorta, viurusilmää, Stubbia, Soinia ja Sipilää pörräämässä Kouvolassa, pikku Sale kunkkuna. Too much monkey business for me to be involved in.
ellauri019.html on line 476: Too much monkey business for me to be involved in, se oli Chuck Berryn johtopäätös maailmansodan jälkeisinä vuosina. Sekin oli ollut mukana Jokohamassa kumahuttamassa japsuja, mustana magagina tegemässä Amerigon nimiggomaasta entistä suurempaa. Tankannut irakilaista bensaa jenkkiraudan säiliöön dollarilla gallona. Kuuteen tuhanteen vuoteen ehtii monkeyt tehdä paljon bisnestä.
ellauri019.html on line 498: Paljon ne on saavuttaneet, paljon ottaneet myös turpiin. Tärkeiljöinä eivät tajunneet talmudin ja tooran kaupallista potentiaalia. Paitsi Pave, sehän on ex-jutku. Se ymmärsi, että pakkauxeen kanzii panna texti "uusi, parannettu formula", ja antaa ilmaisia näytteitä, kaupata tietosanakirjaa ovelta ovelle kuin Dortmunder, esitellä ihmeitä kuin imureita. Asiakaskunta innostui, liikevaihto kasvoi kohisten. Muut fariseuxet kateudesta vihreinä seuras vierestä.
ellauri019.html on line 597: Keskikesän 2010 tienoilla Yhdysvallat hajoaa kuuteen osaan, ja Alaska palautuu Venäjän hallintaan. Kalifornia tulee Panarinin skenaariossa olemaan osa Kiinaa tai maan etupiirissä. Teksas ja sen lähellä olevat osavaltiot tulevat olemaan Meksikon vaikutuspiirissä. Itärannikon Washington ja New York saattavat liittyä Euroopan unioniin. Kanada iskee puolestaan pohjoisiin osavaltioihin. Havaiji tulee Panarinin mukaan Japanin tai Kiinan komennossa ja Alaska tullaan sisällyttämään Venäjälle.
ellauri019.html on line 844:
Italy's Serie A apologizes for putting monkeys in anti-racism campaign.
ellauri020.html on line 238: For Love Alone was packaged like a romance novel—compare to Judith McNaught’s Perfect, for instance—but it’s closer to the great primetime soap operas
ellauri020.html on line 239: of the 1980s. That’s probably because much of the actual writing was done by Camille Marchetta, who worked on both Dallas and Dynasty, though the only clue provided is a note at the beginning: “I would like to thank my friend Camille Marchetta for helping me to tell Katrinka’s story.” ellauri020.html on line 301: Ivana, a Czeck immigrant, met Donald Trump in 1976 while attending a fashion show in New York, according to the New York Post. By the next year, the couple had married, and in short order had had three kids and became steady figures in the New York socialite scene. Trump had been at the bar in Maxwell’s Plum. Maxwell’s Plum is gone now, but the very name evokes the era of frantic singles underneath the Art Nouveau ceiling. It was the place where flight attendants hoped to find bankers, and models looked for dates. Donald met his model, Ivana Zelnickova, visiting from Montreal. She liked to tell the story of how she had gone skiing with Donald, pretending to be a learner like him, and then humiliated him by whizzing past him down the slopes.
ellauri020.html on line 364: Palm Beach had been Ivana Trump’s idea. Long ago, Donald had screamed at her, “I want nothing social that you aspire to. If that is what makes you happy, get another husband!” But she had no intention of doing that, for Ivana, like Donald, was living out a fantasy. She had seen that in the Trump life everything and everybody appeared to come with a price, or a marker for future use. Ivana had learned to look through Donald with glazed eyes when he said to close friends, as he had in the early years of their marriage, “I would never buy Ivana any decent jewels or pictures. Why give her negotiable assets?” She had gotten out of Eastern Europe by being tough and highly disciplined, and she had compounded her skills through her husband, the master manipulator. She had learned the lingua franca in a world where everyone seemed to be using everyone else in a relentless drive for power. How was she to know that there was another way to live? Besides, she often told her friends, however cruel Donald could be, she was very much in love with him.
ellauri020.html on line 376: Trump has been married three times, for those of you keeping score at home. Each of Trump´s weddings was memorable in its own way, in keeping with Trump´s penchant for the extravagant. In his 1993 nuptials at his second wedding, the caviar alone cost $60,000, a small sum compared to the $2 million tiara she borrowed; and his third marriage to Melania, in 2005, included a 200-pound wedding cake, one of the most expensive known cakes in modern history. The bride´s $100,000 Christian Dior gown was adorned with 1,500 crystals, rendering it so heavy that Melania was told to be sure to eat before the wedding, per Vogue, so she´d have the strength to wear it.
ellauri020.html on line 391: Trump spoke in a hypnotic, unending torrent of words. Often he appeared to free-associate. He referred to himself in the third person: “Trump says. . . Trump believes.” His phrases skibbled around and doubled back on themselves like fireworks in a summer sky. He reminded me of a carnival barker trying to fill his tent. “I’m more popular now than I was two months ago. There are two publics as far as I’m concerned. The real public and then there’s the New York society horseshit. The real public has always liked Donald Trump. The real public feels that Donald Trump is going through Trump-bashing. When I go out now, forget about it. I’m mobbed. It’s bedlam,” Trump told me. Donald is a believer in the big-lie theory,” his lawyer had told me. “If you say something again and again, people will believe you.” “One of my lawyers said that?” Trump said when I asked him about it. “I think if one of my lawyers said that, I’d like to know who it is, because I’d fire his ass. I’d like to find out who the scumbag is!”
ellauri020.html on line 399: For years, Ivana appeared to have studied the public behavior of the royals. Her friends now called this “Ivana’s imperial-couple syndrome,” and they teased her about it, for they knew that Ivana, like Donald, was inventing and reinventing herself all the time. When she had first come to New York, she wore elaborate helmet hairdos and bouffant satin dresses, very Hollywood; her image of rich American women probably came from the movies she had seen as a child. Ivana had now spent years passing through the fine rooms of New York, but she had never seemed to learn the real way of the truly rich, the art of understatement. Instead, she had become regal, filling her houses with the kind of ormolu found in palaces in Eastern Europe. She had taken to waving to friends with tiny hand motions, as if to conserve her energy. At her own charity receptions, she insisted that she and Donald form a receiving line, and she would stand in pinpoint heels, never sinking into the deep grass—such was her control.
ellauri020.html on line 439: As a philanthropist, he is known for his $1 billion gift to support the United Nations, which created the United Nations Foundation, a public charity to broaden U.S. support for the UN. Turner serves as Chairman of the United Nations Foundation board of directors.
ellauri020.html on line 443: Turner´s penchant for controversial statements earned him the nicknames "The Mouth of the South" and "Captain Outrageous". He was the largest private landowner in the United States until John C. Malone surpassed him in 2011. He uses much of his land for ranches to re-popularize bison meat (for his Ted´s Montana Grill chain), amassing the largest herd in the world. He also created the environmental-themed animated series Captain Planet and the Planeteers.
ellauri020.html on line 468: We were walking through the rubble of the Commodore Hotel, which would soon reopen as the Grand Hyatt. Ivana had been given the responsibility of supervising all the decoration; she was hard at it, despite the fact that she was wearing a white wool Thierry Mugler jumpsuit and pale Dior shoes as she picked her way through the sawdust. “I told you never to leave a broom like this in a room!” she screamed at one worker. Screaming at her employees had become part of her hallmark, perhaps her way of feeling power. Later, in Atlantic City, she would become known for her obsession with cleanliness. Determined to bring glamour to Trump Castle, she became famous for her attention to appearances, once moving a pregnant waitress, desperate for big tips, off the casino floor. The woman was placed in a distant lounge and given a clown’s suit to disguise her condition.
ellauri020.html on line 609:
Kivintä on et ehtii lukea muutakin kuin pörssinauhaa, Sabrinan palstaa ja aamumuropakkausta. Katrinka on lukenu kaikki Barbara Taylor Bradfordin kirjat, ne on kuin ne kertois siitä izestä!
ellauri020.html on line 619: Bradford´s Living Romantically Every Day.
ellauri020.html on line 629: Luxury Designs for Apartment Living.
ellauri020.html on line 673: In fact, Trump blamed the divorce in part on the entanglement between Ivana and his business. Trump, early on, brought her in on his real estate empire. She worked at the Trump Organization as a president for his Atlantic City casino, Cosmopolitan reports, and later a manager for the Plaza Hotel, which he bought in 1988, per People.
ellauri020.html on line 706:
Ivana Trump is a former model and ex-wife of Donald Trump. She and Trump were part of New York City´s social elite during the 1980s. The two split in 1990 and Ivana won a $20 million divorce settlement. She later published The Best Is Yet to Come: Coping With Divorce and Enjoying Life Again. In it, she advised divorcees to "take his wallet to the cleaners."
ellauri020.html on line 712: Enough people went looking for similarities between the real Trump marriage and the fictional Graham marriage that it became a legal scuffle within the larger war that was the ugly Trump divorce, with Donald’s lawyers fighting to preserve a gag order keeping Ivana from talking about their marriage. For her part, Ivana insisted she wasn’t writing about her ex. She told the Los Angeles Times: “There is no way he can prove that he’s Adam because he’s not Adam and I make sure that he’s not Adam,” adding that, “And even I think I have constitutional rights of speech in America. I did not abuse them.”
ellauri020.html on line 721: However unlikely it seemed, Ivana was now considered a tabloid heroine, and her popularity seemed in inverse proportion to the fickle city’s new dislike of her husband. “Ivana is now a media goddess on par with Princess Di, Madonna, and Elizabeth Taylor,” Liz Smith reported. Months earlier, Ivana had undergone cosmetic reconstruction with a California doctor. She emerged unrecognizable to her friends and perhaps her children, as fresh and innocent of face as Heidi of Edelweiss Farms. Although she had negotiated four separate marital-property agreements over the last fourteen years, she was suing her husband for half his assets. Trump was trying to be philosophical. “When a man leaves a woman, especially when it was perceived that he has left for a piece of ass—a good one!—there are 50 percent of the population who will love the woman who was left,” he told me.
ellauri020.html on line 838: "Welcome to a new year at Hogwarts! Before we begin our banquet, I would like to say a few words. And here they are: Nitwit! Blubber! Oddment! Tweak!" ― J.K. Rowling, Harry Potter and the Sorcerer´s Stone
ellauri021.html on line 67: Suomentaja oli Arvo Turtiainen, kommari, Kiilan kiilusilmiä. Onkohan Ano ('Bleeding ex ano, no need for any therapy') Turtiainen sen sukulaisia? Helmin luokkakaveri Saga joka asui yhtenäiskoulun vieressä vaaleenpunaisessa talossa oli sekin Turtiainen. Onkohan ne jotain puluja? Karhennettuja turtanoita? Vai muuten vaan turtia?
ellauri021.html on line 261: No more slinky folk dollars for me
Like a virgin touched for 31st time (Madonna)
ellauri021.html on line 587: A thing of beauty is a joy forever (Keats)
ellauri021.html on line 674: Two boys went out to hunt for coonus.
ellauri021.html on line 840: You're in for a pleasant surprise
ellauri021.html on line 859: for creating the modern world.
ellauri021.html on line 883: Shortly after its launch in 2006, Schlafly described the site as being competition for Wikipedia, saying "Wikipedia has gone the way of CBS News. It's long overdue to have competition like Fox News."
ellauri021.html on line 885: According to The Australian, although the site´s operators claim that the site "strives to keep its articles concise, informative, family-friendly, and true to the facts, which often back up conservative ideas more than liberal ones", on Conservapedia "arguments are often circular" and "contradictions, self-serving rationalizations and hypocrisies abound."
ellauri021.html on line 944: Andrew L. Schlafly (/ ˈ ʃ l æ f l i /; born April 27, 1961) is an American lawyer and Christian conservative activist, founder of Conservapedia. How is he related to the other L. Schlaflies? The brewer of Schlafly Beer in St. Louis is Phyllis Schlafly' s nephew. Andrew is Phyllis' son. They are first cousins. *Only private Jesuit ones. And bring some shit for my fly.
ellauri021.html on line 952: Worldwide Google searches for atheism/agnosticism searches are greatly down from 10 years ago.
(Lue: jengi on valinnut jo puolensa, nyt eikun latailemaan pyssyjä.)
ellauri021.html on line 966: Thank the Second Amendment: Texas church shooting stopped in its tracks by armed" worshiper. Thank God too, and a prayer for those killed before the complete massacre was averted."
(Lue: Jos pahat miehet tulis Matin lasten tarhaan ammuskelemaan, aseistetut isäpapat pystyis ne kyllä nitistämään, eli take them down. Vois siinä tulla alas jokunen tenavistakin, mutta siitä selvitään sitten rukouksen voimalla.)
ellauri021.html on line 968: Pushing the agenda of Leftists, "Christianity Today Backed Amnesty for Illegal Aliens in 2015," even though the Bible does not support illegal immigration.
ellauri021.html on line 973: The Equal Rights Amendment is dead, the Department of Justice mercifully observes in a legal opinion which the Archivist will follow. Efforts by liberals to revive it 40 years after it died are delusional. (Lue: Siihen kaatui naisten naurettavat yrityxet keulia. Amendment, piru vie! Asepykälä sentään oli todellinen parannus.)
ellauri021.html on line 975: Setback for climate change alarmists: The Australian government arrested nearly 200 people for setting fires in five states. So much for the notions that climate change is responsible and that socialism is the answer. (Lue: Dodi! eihän ne kenkurat ois voinu sentään izestänsä syttyä. Siellähän oli vaan 45 astetta varjossa.)
ellauri022.html on line 122: Vaik hukkaan menee latinat, kun Tomista tulee lehmipaimen Kaliforniaan.
ellauri022.html on line 314: Who in these latter days are forced
ellauri022.html on line 382: And forty-two old maids.
ellauri022.html on line 398: Oh, chant for requiem:
ellauri022.html on line 419: Kilppeyden peliteoria on vähän kuin charity. Rikas antaa paljostaan, osoittaa sillä et sillä on kapassiteettia. Sen verran on tässäkin tit for tattia, että kiitollisena pitää olla saamapään, nöyränä siunata antajaa, äänestää sitä, olla sen tiimissä toisia mahtavia vastaan. Auta armias köyhä jos nouset kyykystä ja alat keulia. Siihen loppuu almujen jakelu ja hyväntahtoisuus.
ellauri022.html on line 425:
The fable was well known in Ancient Greece; Athenaeus records that Hieronymus of Rhodes, in his Historical Notes, quoted an epigram of Sophocles against Euripides that parodied the story of Helios and Boreas.[2] It related how Sophocles had his cloak stolen by a boy to whom he had made love. Euripides joked that he had had that boy too, and it did not cost him anything. Sophocles´ reply satirises the adulteries of Euripides: "It was the Sun, and not a boy, whose heat stripped me naked; as for you, Euripides, when you were kissing someone else´s wife the North Wind screwed you. You are unwise, you who sow in another´s field, to accuse Eros of being a snatch-thief."
ellauri022.html on line 456: It is sometimes used pejoratively, referring to someone whose optimism is excessive to the point of naïveté or refusing to accept the facts of an unfortunate situation. This pejorative use can be heard in the introduction of the 1930 George and Ira Gershwin song "But Not For Me": "I never want to hear from any cheerful pollyannas/who tell me fate supplies a mate/that´s all bananas." (performed by Judy Garland in the 1943 movie Girl Crazy).
ellauri022.html on line 458: The quote "When you look for the bad in mankind expecting to find it, you surely will" appears in the 1960 Disney version, where it is attributed to Abraham Lincoln. However, the original quote ("When you look for the bad, expecting it, you will get it") is actually from the book, where it appears without attribution.
ellauri022.html on line 493: • Read the book together again with the same group or individuals as before.
ellauri022.html on line 988: the words of Farhad the sculptor of exquisite forms
ellauri023.html on line 586: Tavisjengi on valmis nielemään, että kauneus on kazojan silmässä. By parity of argument, a fortiori, sama pätee hyvästä ja pahasta, vaikka kyse on yleensä isommasta jengistä.
ellauri023.html on line 672: Although the Greeks and Romans typically scorned Egyptian animal-headed gods as bizarre and primitive (Anubis was mockingly called "Barker" by the Greeks), Anubis was sometimes associated with Sirius in the heavens and Cerberus and Hades in the underworld. In his dialogues, Plato often has Socrates utter oaths "by the dog" (kai me ton kuna), "by the dog of Egypt", and "by the dog, the god of the Egyptians", both for emphasis and to appeal to Anubis as an arbiter of truth in the underworld.
ellauri023.html on line 726: Gaius Mucius Cordus, better known with his later cognomen Scaevola was an ancient Roman youth, possibly mythical, famous for his bravery.
ellauri023.html on line 728: In 508 BC, during the war between Rome and Clusium, the Clusian king Lars Porsena laid siege to Rome. Gaius Mucius Cordus, with the approval of the Roman Senate, sneaked into the Etruscan camp with the intent of murdering Porsena. Since it was the soldiers' pay day, there were two similarly dressed people, one of whom was the king, on a raised platform speaking to the troops. This caused Mucius to misidentify his target, and he killed Porsena's scribe by mistake. After being captured, he famously declared to Porsena: "I am Gaius Mucius, a citizen of Rome. I came
ellauri023.html on line 729: here as an enemy to kill my enemy, and I am as ready to die as I am to kill. We Romans act bravely and, when adversity strikes, we suffer bravely." He also declared that he was the first of three hundred Roman youths to volunteer for the task of assassinating Porsena at the risk of losing their own lives.
ellauri023.html on line 732: Mucius thrust his right hand into a fire which was lit for sacrifice and held it there without giving any indication of pain, thereby earning for himself and his descendants the cognomen Scaevola, meaning "left-handed". Porsena was shocked at the youth's bravery, and dismissed him from the Etruscan camp, free to return to Rome, saying "Go back, since you do more harm to yourself than me". At the same time, the king also sent ambassadors to Rome to offer peace.
ellauri023.html on line 736: The story of Mucius inspired a punishment in Rome's Colosseum for condemned prisoners where they would be forced to reenact this tale.
ellauri023.html on line 744: Carl Erik oli olevinaan stoalainen, sodan käyneenä. Irvisteli tuskissaan asevelvollisena ja myöhemminkin, kun ei tullut kusta eikä paskaakaan. Vaivan palkintona oli sit kesä kesä, sikari ja lettu elo. Ja paljon massia. Mucuksen pelto, jossa me porsaat nyt ryvetään. Tätä se koitti opettaa mullekin, heikolla menestyxellä. Too damn anal business for me to be involved in.
ellauri023.html on line 1232: Merkittävin evästys, jonka sain [Dilemman pj:n] tehtävään, oli että yleiskokoukset ja muut Dilemman tilaisuudet on kyettävä johtamaan niin, ettei niihin aina ympäripäissään saapuvalle Pertti ”Lande” Lindforsille anneta puheenvuoroa, koska siitä ei tule loppua ja kaikki tietävät, mitä hän sanoo Georg Klausista. Onnistuin kohtuullisen hyvin olemaan huomaamatta ja kuulematta hänen puheenvuoropyyntöjään.
ellauri024.html on line 314: Arskan puolustuxexi: ei se niitä alas paina, se vaan kertoo tapauxia, joista ilmenee, millaisia kusipäitä ne on olleet sille joskus. Tai paskiaisia. Ja niitä se muistaa hyvällä jotka kiitti sitä. Ihan tavallista narsismia. Nää on muistelmat, ei mikään kirjallisuusarvostelu. Ylös ystävät ja alas vihulaiset, se on homman nimi. Ei tarvi teeskennellä mitään objektiivista. Näin se on paljon hauskempaa. Kun horiseva "v---a kosken, Niemi" kiitti Arskaa kirjeessä, se sai Kinnulta ikuisen kunnian. Poliittisestikin ne sopi yhteen. Haavikko taas erehtyi sanomaan että Arskan aforismit oli alisuoritus, ja sai siitä vastineexi muistelmiin: "hyviä kirjoja, mutta typerä ihminen". Älä hemmetissä tölvi Arskaa, se muistaa sen. Jonkun tovin vielä ainakin. Puovo kyllä olikin sietämätön besserwisseri, koleerinen kakka. Luuli olevansa jotakin.
ellauri024.html on line 379: Jyrki Nummi (1953), raateleva lammas, oli huolissaan Arska Kinnusen aforistisuudesta. Aika lyhytsanainen se koittaa ollakin, se on sillä ihan maneeri. Se on epäsosiaalista ja salamielistä. Anaalista suorastan. Ei tahdo näyttää kortteja. Vähän kuin kakka, jota pidättää liian kauan, tulee lopulta vaivoin kovina pikku tsevaptsitseinä. Se kuulemma johtuu latinasta. Entäs sitten mä, jolla oli pitkä latina. Siihen nähden tää on kyllä jo pitkä lätinä.
ellauri024.html on line 381: Tos aforistisessa lyhytsanaisuudessa on vähän arkajalan piileskelyn ja samalla kuiteskin pamelamaisen keimistelyn makua. Aran taiteilijan esiintymishalua. Se saa sen vaikuttamaan kylmiöltä luonteelta. Ehkä vaikutelma onkin oikea. Narsistista kylmyyttä, kuten äidillä. Arska ei pidä paparazzeista. Ne on röyhkeitä, ilkeitä ja vahingoniloisia. En minäkään. Sitä ne juuri ovatkin. Inhokkien inhoominen on yxi asioista joita voi tehdä vielä oktogenaarina. Muita on nuoren polven halvexunta, nykyromaanien pahexunta, ja tyttölöiden kazelu. Sukulaisten kiusaaminen. Korvien heilutus kustoxelle väitöstilaisuuxissa. Kaikki tuttua.
ellauri024.html on line 401: Aarne tuotti laitoxelle paljon pisteitä. Kuin hiirenpapanoita. Sen lauseet oli niin lyhyitä. Sen kirjallinen esikuva oli Uuden Suomen Ollin mustapartainen mies. Sillä on hyvä halu lyödä lekkerixi koko verstastoiminta. Mä en niin välitä. Edes niin paljoa. Oishan se halunnut kirjailijaxi sekin, mutta ei eväät riittäneet. Varmaan liian lyhyviä lauseita. Ei koko kirja saa olla aforismia, paizi aforismikirja, ja nehän on hirmu tylsiä.
ellauri024.html on line 418: The New Criticism made the literary work the center of critical attention, and denied, or at least greatly devaluated, the relevance of facts about the origin of literary works, their effects upon individual readers, and their personal, social, and political influence. Close reading is what is required of a critic, not biographical information about the author, a rundown of the state of society at the time the work was written,
ellauri024.html on line 421: All art criticism should attempt to understand how works of art work, and what meanings and aesthetic properties they have; all art criticism should strive for objective and publicly accessible methods and standards to test its pronouncements.
ellauri024.html on line 487: Entä tää "metaforinen nauru", jota Arska ei määrittele kummemmin. miten niin metaforinen? Onpa outo nimitys. "Vastaanottanut läpän, ymmärtänyt ja naattinut." Mille se on metafora? Jotain et se kirjottaja naurelee ja haluu et lukijakin nauraa. No en mä tätä ihan tajunnut.
ellauri024.html on line 612: Olen huono sellaisessa. Se on kuin tikanheitto, häviän ja tulen äkäisexi. En halua myöntää olevani ruma kalkkuna. En pidä arvotuxista jotka venyy, enkä seurapeleistä. Ikävystyn, en jaxa odottaa vuoroa enkä miettiä, mikä nyt oisi edullisin siirto kulloinkin, vilkuilla ovelasti kanssapelaajia ja likistellä kortteja tiiviisti vasten rintapieliä. Kurkkaan mieluummin vastoin sääntöjä mitkä vieruspelaajan (ei siis toverin) kortit on. Täydellisen informaation pelit on kivempia, koska oveluudella ja pelionnella ei ole osuutta. Voi pelata vaan omaa peliä, kuin pasianssia. Ei tarvi edes vilkaista vastapelaajaan. Kaxivuotiaat leikkii vierekkäin, työntää käden toisen naamaan ja ottaa lelun toisen kädestä.
ellauri024.html on line 1143: on ja koko sen perheellä, sama citius altius fortius,
ellauri025.html on line 75: Pariisissa Tuomas kävi lukuisia oppiriitoja toisaalta arabialaisia aristoteelikkoja ja toisaalta Platonin ja Augustinuksen oppeja kannattaneita vastaan. Arabialaiset aristoteelikot kannattivat kahden totuuden oppia, jonka mukaan teologinen ja filosofinen totuus voivat olla erilaisia. Alternatiivisia totuuxia siis. Tuomas vastusti tätä jyrkästi. Platonistit taas katsoivat Platonin tavoin, että ”sielu on kuin kalkkilaivan kapteeni”. Tuomas kannatti sen sijaan aristoteelista ajatusta siitä, että sielu on ruumiin muoto – latinaksi forma, eli sen kvidditeetti. Quid pro quo.
ellauri025.html on line 104: St. Thomas was a vocal supporter of the death penalty. This was based on the theory (found in natural moral law), that the state has not only the right, but the duty to protect its citizens from enemies, both from within, and without. Aquinas advocated the death penalty for obstinate heretics.
ellauri025.html on line 110: Toward the end of his life, he had a vision that forced him to drop his pen. Though he had experienced visions for years, this was something different. His secretary begged him to start writing again, but Aquinas replied, "I cannot. Such things have been revealed to me that what I have written seems but straw. Another prophet will come after me who is bigger yet, name of Maxim Gorki."
ellauri025.html on line 139: Siis vuonna 85. Silloin oltiin Californiassa. Italo kävi siellä 60-luvulla. Piti enemmän New Yorkista. Callekin oli 60-luvulla Pirkon kanssa Amerikan turneella. Callen preferenssejä en tiedä, ja on liian myöhäistä kysyä. Ite en yhtään innostunut Nykistä. Too much monkey business.
ellauri025.html on line 481: Larryn talo Californiassa on kansallinen muistomerkki, "built to resemble de Lemos's family's castle in Spain". Pilvijumala asustelee sattuvasti pilvilinnassa. Sillä on myös superjahti, jossa on yhtä paljon hienouxia kuin Iivana Trumpin unelmalaivassa, ellei enemmän. Larrylta on menossa tai mennyt ääni, sen äänihuulet ei toimi miljoonista huolimatta. No panic, ääniä ei enää tarvita Larryn uudessa uljaassa maailmassa, koko apinalauman mielipiteet on jo Googlen tiedossa. Mixi äänestää, Googol tietää paremmin kuin asiakas ize. Ja johan Larry tietää mitä Larry haluaa. Ikuista elämää. Se on selvää sanomattakin.
ellauri025.html on line 575: i fortsättningen. Hon kom till andra tankar om det senare, när hon hade
ellauri025.html on line 648: Lovecraft is best known for his creation of a body of work that became known as the Cthulhu Mythos.
ellauri025.html on line 652: How high is your IQ Howard? What do you think is the best underwear for men's health? Stud briefs have a second fly behind for farts. Oscar Wilde and Roger Casement would have had other use for it.
ellauri025.html on line 743: Gayn Hand on selkeesti Ayn Rand, sukupuolenvaihdoxella. Gustenin äiti on vuosikertasukua, hienostelija, Annelise koulukodista, rahvasta. Oj härrigu hu banaalt! Nathanin upporikas pappa Abbe on varsinainen mulkero. Silläkin on oma panopuu Birgitta, Joan Crawford vanhana, nuorena. (Kukahan se Joan sitten on? Joku vanha haahka, filmitähti nähtävästi). Annelise on iäkkäämpi kalkkuna kuin Birgitta, hampaat kuin hevosella, päällä Gudrunin Sjödenin telttoja.
ellauri025.html on line 745: fordbest.com/50sbypaulhesse.jpg" />
ellauri025.html on line 746: Joan Crawford oli tämä leghorn kana. ellauri025.html on line 752: Being in a band called The Disciples, taas. Nyt on jo luettava Wikipediaa. The Disciples are a dub roots reggae group that was formed in 1986 by brothers Russ D. and Lol Bell-Brown. They are said to be named by Jah Shaka after producing exclusively for Jah Shaka. They recorded 4 albums of instrumental dub for Jah Shaka's King Of The Zulu Tribe label during 1987 to 1990. Jotain neekereitä siis. Never heard.
ellauri025.html on line 822: For 26.03.2020 – We have next information about Monika Fagerholm earnings, net worth: $9,366,044 Dollars*
ellauri025.html on line 824: *The information was submitted by our reader Inez Rey. If you have a new more reliable information about net worth, earnings, please,
ellauri025.html on line 825: fill out the form below.
ellauri025.html on line 832: **We have a new information about height&weight of Monika Fagerholm. It was submitted by Frannie Jonas, 38 years old. Job: (Sign Writer, Machine).
ellauri025.html on line 1031: Nimeni on Miina Sillanpää, muoto, Saariselkä. Avioliiton 12 vuoden jälkeen minä ja mieheni ovat olleet riitaa toisiinsa, kunnes hän lopulta jätti minut ja muutti Kaliforniaan ollakseen toisen naisen kanssa. Tunsin elämäni ohi ja lapseni ajattelivat, etteivätkö he koskaan näe isäänsä enää. Yritin olla vahva vain lapsille, mutta en pystynyt hallitsemaan sydäntäni kiusavia kipuja, sydämeni oli täynnä suruja ja kipuja, koska olin todella rakastunut mieheni. Joka päivä ja yö ajattelen häntä ja toivon aina, että hän palaa takaisin minuun, olin todella järkyttynyt ja tarvitsin apua, joten etsin apua verkosta ja löysin verkkosivuston, joka ehdotti, että tohtori Osagiede voi auttaa entisen takaisin saamista nopeasti . Joten tunsin, että minun pitäisi kokeilla häntä. Otin yhteyttä häneen ja hän kertoi minulle mitä tehdä ja minä tein sen sitten hän teki Rakkaus loitsun minulle. 48 tuntia myöhemmin, mieheni todella soitti minulle ja kertoi minulle, että kaipaa minua ja lapsia niin paljon, niin uskomattoman !! Joten näin hän tuli takaisin sinä päivänä, paljon rakkautta ja iloa, ja hän pyysi anteeksi virheestään ja kivustaan, jonka hän aiheutti minulle ja lapsille. Sitten siitä päivästä lähtien avioliitto oli nyt vahvempi kuin milloin se oli, kaikki kiitos tohtori Osagiedelle. hän on niin voimakas ja päätin jakaa tarinasi Internetissä, että tohtori Osagiede on todellinen ja voimakas loitsunpitäjä, jota rukoilen elääkseni pitkään auttamaan lapsiaan vaikeuksissa, jos olet täällä ja tarvitset Ex takaisin tai aviomiehesi muutti toisen naisen luo, älä itke enää, ota nyt yhteyttä tähän voimakkaaseen loitsuyrittäjään. Tässä on hänen yhteystietonsa osoitteessa: doctorosagiede75@gmail.com tai whatsapp puhelinnumeroon +2349014523836 tai viber +2349014523836.
ellauri026.html on line 198: Kaljupäinen Roshi (vaikuttaa vähän samansorttiselta huijarilta kuin Piiklesien Maharishi, hizi että näitä mätiä gurujakin piisaa) kuvaili itseään usein vanhaksi, lemmenkipeäksi munkiksi. Sama kuvaus sopi myös Coheniin, joka vastaanotti munkkivihkimyksen Kaliforniassa zen baldyn zen-keskuksessa vuonna 1996. Vihkimyksessä hän sai Roshilta nimen Jikan, jonka Cohen kertoi tarkoittavan hiljaisuutta kahden ajatuksen välillä. Leonardin ze jäi takuulla aika lyhkäsex.
ellauri026.html on line 214: I had spent a summer in Greece while in college, travelling with a Greek text of the Odyssey, and I remembered in particular Odysseus’s final journey to Ithaca (the beginning of book 13; well worth revisiting as a specimen of Homeric narrative), the poetic effect of which overwhelmed me. Odysseus climbs aboard the ship and—forgive my literal translation—lies down, “in silence,”
ellauri026.html on line 225: The idea is there, but all the lingering emphasis in the original has been smoothed away. This, too, unfortunately, is typical of the whole. I have said that Wilson’s translation reads easily, and it does, like a modern novel: at shockingly few points does one ever need to stop and think. There are no hard parts; no difficult lines or obscure notions; no aesthetic arrest either; very little that jumps out as unusual or different. Wilson has set out, as she openly confesses, to produce an Odyssey in a “contemporary anglophone speech,” and this results in quite a bit of conceptual pruning. If you wait for the “Homeric tags,” the phrases that contained so much Greek culture they have been quoted over and over again by Greeks ever since—well, you are apt to miss them as they go by. A famous one occurs in book 24, when Odysseus and Telemachus are about to go into battle together: Odysseus tells Telemachus not to disgrace him, and Telemachus boasts that he need not fear. Laertes, Odysseus’s father, exclaims (Wilson’s translation), “Ah, gods! A happy day for me! My son and grandson are arguing about how tough they are!”
ellauri026.html on line 227: This is a famous line, but here it would hardly seem to merit its fame—who cares about people “arguing about how tough they are”? The word here translated as “tough” just happens to be one of the central words of Hellenic thought: arete, “virtue” or “excellence,” that subject of so many subsequent philosophy lectures—whose learnability or unlearnability Plato made the subject of inquiry, and which Aristotle defined as a mean between two vices. The word can be used to mean something like “bravery,” but it is wildly broader and richer than “how tough one is” (there is a queen named Arete in the poem, but Wilson refrains from translating her as “Queen Tough”). The line was quoted over and over again in later days because it was considered the height of happiness for a man to have a son and grandson competing with each other to possess virtue or true excellence. This Wilson suppresses, as a thing irrelevant to contemporary idiom—“toughness” will have to serve in its place.
ellauri026.html on line 292: Erasmus oli syntyään Geert Geerts, Gerhard Gerhardinpata Rotterdamista, lääkärin tyttären vahinko jonkun juipin kanssa joka ryhtyi munkixi. (Taas yx kiimanen munkki!) Sen holhoojat pani sen luostariin, jossa se otti nimen Desiderius Erasmus ("haluttu rakastettava"). Otettuaan papinvalan Erasmus meni Pariisiin kotiopettajaxi. Se alkoi kärhämöidä papiston kanssa jo silloin. Yx sen englantilaisista oppilaista, Lord Mountjoy, (Montjoie on vanha ranskalainen sotahuuto) kuzui sen Enkkuihin käymään 1498. Se asui pääasiassa Oxfordissa, mut kävi Ranskassa ja Italiassa välillä.
ellauri026.html on line 331: Voi jumalauta, ei ketkään ole onnellisempia kuin ne joita sanotaan hölmöiksi, narreixi, ääliöiksi ja pöntöixi; hienoja titteleitä minusta. Ne eivät pelkää kuolemaa, for one thing. Niitä ei kiusaa omatunto, ne ei pelkää aaveita eikä peikkoja. Niitä ei häirize tulevan pelko eikä haaveilu. Niillä ei sanalla sanoen ole huolia. Ne ei ole nöyriä, pelokkaita, kunnianhimoisia eikä kateellisia, eivätkä roiku kenessäkään toisessa. Siinäkin ne muistuttaa muita eläimiä, että ne ei tee syntiä, kuten papitkin myöntävät. Ajattele omia murheitasi ja mieti, miten monesta ne säästyvät. Ne eivät ainoastaan ole iloisia, pidä hauskaa, laula ja naura izexeen, vaan hauskuttavat muitakin, ja ovat kaikkien kamuja. Petoeläimetkin väistelevät niitä, ja kuninkaat, jotka pitää niitä narreina, tykkää niiden seurasta enemmän kuin ministereistä, koska ne juttelevat hauskoja.
ellauri026.html on line 372: On sellasia pytagoralaisia, joille kaikki on niin yhteistä et ne ottaa mitä vaan messiin mekon alla, ne ei tee siitä isompaa numeroa kuin jos ne olis perintökamoja. Toiset on vaan olevinaan rikkaita, ja tää kuvitelma riittää niille onnexi. Joillakuilla on hienot talot Helsingissä ja sen vuoxi pihistelee mökillä. Jotkut panee menee kaiken samantien, toiset kerää kokoon hyvällä tai pahalla. Yx ährää kerätäxeen julkkismainetta, toinen makaa nokisena uunin takana. A great many undertake endless suits and outvie one another who shall most enrich the dilatory judge or corrupt advocate. One is all for innovations and another for some great he-knows-not-what. Another leaves his wife and children at home and goes to Jerusalem, Rome, or in pilgrimage to St. James´s where he has no business. In short, if a man like Menippus of old could look down from the moon and behold those innumerable rufflings of mankind, he would think he saw a swarm of flies and gnats quarreling among themselves, fighting, laying traps for one another, snatching, playing, wantoning, growing up, falling, and dying. Nor is it to be believed what stir, what broils, this little creature raises, and yet in how short a time it comes to nothing itself; while sometimes war, other times pestilence, sweeps off many thousands of them together.
ellauri026.html on line 451: Fiman väritetystä historiikista käy entistä selvemmäx että koko protestanttiliike oli yxityisomistuxen kapinaa valtio-omistusta vastaan. Paavi oli kommari niinkuin Jesse, toteutti taivaan suunnitelmataloutta. Nyt oli talousliberaali trendi liikkeellä, uskonvapauden nimessä. Hararikin totesi että uskon päätarkoitus on luottokelpoisuus. Uskonpuhdistus oli vitun pankkireformi. Pientä luottoa ize kullekin suoraan Jeesuxelta ilman välikäsiä et saa ize yrittää. Notmiiden territorioiden possessio ja industrialismi oli jumalan uusia suuria lupauxia luvatulle kansalle. Luppoovoo, hieroo Pekka setä käsiään.
ellauri026.html on line 453: Vast political powers were contending for the possession of long-disputed territories, while within their borders great social and industrial discontents were gathering to a demonstration whenever the strain of these dynastic struggles should become unbearable.
ellauri026.html on line 455: His activity took many forms; but he was always, whether through classical treatise or encyclopædic collection or satirical dialogue or direct moral appeal—always and everywhere, the preacher of righteousness. His successes were invariably along this line. His failures were caused by his incapacity to perceive at what moment the mere appeal to the moral sense was no longer adequate.
ellauri026.html on line 516:
ellauri026.html on line 666: > Herakleitos ajatteli, että muutos on todellista ja pysyväisyys vain harha. Hänelle kaikki oli liikkeessä, kuten hänen tunnetuimmassa aforismissaan ”Panta rhei”:
ellauri028.html on line 89: Initially, a surviving one of his daughters, Clara Clemens, objected to its publication in March 1939, probably because of its controversial and iconoclastic views on religion, claiming it presented a "distorted" view of her father. Henry Nash Smith helped change her position in 1960. Clara explained her change of heart in 1962 saying that "Mark Twain belonged to the world" and that public opinion had become more tolerant. (Ehkä se myös tarvizi vähän pätäkkää leivän syrjäxi.) She was also influenced to release the papers by her annoyance with Soviet reports that her father's ideas were being suppressed in the United States. (Ei Laika ole ainut koira radalla. Vuosi 1962 oli Kuuban kriisi, kylmä sota kuumeni. Popovin nuhruista mutta optimistista nuoruutta.) The papers were selected, edited and sequenced for the book in 1939 by Bernard DeVoto. (Sota tuli väliin, jumala piti varmistaa voittajien puolelle. No ainahan se on voittajien puolella. Tai sit se haluu antaa opetuxen tai sillä on joku ovelampi suunnitelma mielessä.)
ellauri028.html on line 108: The Rev. Joseph Twichell, Mark's most intimate friend for over forty years, was pastor of the Asylum Hill Congregational Church of Hartford, which Mark facetiously called the “Church of the Holy Speculators,” because of its wealthy parishioners. Here Mark had first met “Joe” at a social, and their meeting ripened into a glorious, life long friendship. Twichell was a man of about Mark's own age, a profound scholar, a devout Christian, “yet a man with an exuberant sense of humor, and a profound understanding of the frailties of mankind, including Mankind's Huge Cods." Sam Clemens ja pastori naureskeli kaxisteen mezässä miespaneelin valtavia turskia. Bronzed and weatherbeaten son of the West, Mark was a man's man. "Some Remarks on the Science of Onanism.”
ellauri028.html on line 112: It was sometimes a wonderful and fearsome thing to watch Mr. Clemens play billiards,” relates Elizabeth Wallace. “He loved the game, and he loved to win, but he occasionally made a very bad stroke, and then the varied, picturesque, and unorthodox vocabulary, acquired in his more youthful years, was the only thing that gave him comfort. Gently, slowly, with no profane inflexions of voice, but irresistibly as though they had the headwaters of the Mississippi for their source, came this stream of unholy adjectives and choice expletives."
ellauri028.html on line 114: Words vulgar and offensive to other ears were a common language to him. Anyone who ever knew Mark heard him use them freely, forcibly, picturesquely in his unrestrained conversation. Whitman and the Bible are no more obscene than Nature herself—no more obscene than a manure pile, out of which come roses and cherries.
ellauri028.html on line 155: The tale is told, too, of a certain woman who performed an aeolian crepitation at a dinner attended by the witty Monsignieur Dupanloup, Bishop of Orleans, and that when, to cover up her lapse, she began to scrape her feet upon the floor, and to make similar noises, the Bishop said, “Do not trouble to find a rhyme, Madam!”
ellauri028.html on line 167: Unfortunately at the next bed, the patient is well and truly
ellauri028.html on line 184: This was Twain's most serious, philosophical and private book. He kept it locked in his desk, considered it to be his Bible, and spoke of it as such to friends when he read them passages. He had written it, rewritten it, was finally satisfied with it, but still chose not to release it until after his death. It appears in the form of a dialogue between an old man and a young man who discuss who and what mankind really is and provides a new and different way of looking at who we are and the way we live. Anyone who thinks Twain was not a brilliant philosopher should read this book. We consider ourselves as free and autonomous people, yet this book puts forth the ideas that 1) We are nothing more than machines and originate nothing - not even a single thought; 2) All conduct arises from one motive - self-satisfaction; 3) Our temperament is completely permanent and unchangeable; and 4) Man is of course a product of heredity, and our future, being fixed, is irrevocable -- which makes life completely predetermined. If these points are true, then buying and reading this book is not in your control, but simply must be done because it was meant to be. If these points are not true you might still wish to make an independent decision to enjoy a thought-provoking book by a great and legendary writer.
ellauri028.html on line 198: Apparently man is a selfish prick that can't think for himself and relies on "outside influences". He is a chameleon. He is nothing but a mere machine. Well, at least according to Twain. Man is a fraud and only lives for himself. He is really driving home this point that everyone is selfish and acts out of selfish needs (big surprise?), even if viewed (publicly and personally) as a self-sacrificing person. My question is; who cares? If the end result is the same, what does the actions matter. Let's say, saving a woman from a burning house. Twain says you do this out of making yourself feel good and avoiding the pain of not saving the woman, nothing else; the woman comes second to your own need of feeling good. But regardless of how it makes you feel, you still saved the woman in the end. The good is still done, even though you did it for yourself. Forget how the action was achieved. What does it matter if we refer to this as "self sacrificing" or "selfishness". Answer me this question, Twain! THE ACTION REMAINS THE SAME!!!.... I feel this must have been written during a time when everyone was going around smugly proclaiming to be self-sacrificing do-gooders and self-proclaimed religious nuts while really being shitty people; which had to be the most annoying thing ever. I guess it feels a bit outdated and I think people who naively go around claiming that they are "self-sacrificing do-gooders" are simply laughed at in our post modern times as smug assholes who need to get off their high horse (high horse? who owns a fucking horse nowadays, anyways?). I feel it is pretty accepted now that those who do good are doing them for their own selfish gains and the view of acceptance by others, at least I think this is the case. I don't know cause I don't know do-gooders, everyone I know (including myself) are dicks and more concerned with their celluar phones and creating social dating websites on the internet in vain attempts to pick up chicks only to drink alone and desperately spend several hours harassing women on social dating sites until one, out of pity, decides to respond to your 50 private messages, which then they foolishly decides to set up a date with you; only for you to be disappointed and stood up; which results in more drinking and paying a "dancer" to give you a hand job behind the goodwill on a Saturday night....
ellauri028.html on line 200: Anyways, I feel "What is Man?" is really a precursor to Freud (also Dostoevsky and Nietzche are precursors) and the Ego, which is pretty impressive for the time, but again, it feels a bit dated. He is also repetitive about the same idea of man being selfish, which is annoying like this review...
ellauri028.html on line 202: Now he is on this kick about how man never thinks for himself. He is a chameleon conforming to whatever outside influences he puts himself in. This is pretty interesting stuff here. I apologize that these reviews have become rather flat. The amount of times I have used the word "interesting" to describe things in a vague manner is so blindly obvious and so boring, I can't believe I go on writing these things (and you keep reading them?!) Where is this going to get me, doing these shitty reviews? Does anyone care? Do I really care? I think I need a girlfriend (this is a cry for help)...Anyways, the book is psychological and philosophical or some shit... go read the goddamn thing yourself...I need a drink...
ellauri028.html on line 203: Sorry about that last paragraph, anyways, this could be one of the most easily readable and most underrated philosophical books ever. This is a read that delves into some deep thinking. Triggers the mind. In fact, my mind just got triggered. Why don't I just stop doing these reviews publicly and require people to pay me for reviews rather than willingly exploit myself as cheap and free entertainment? Why do I feel I need to keep doing these reviews? I am cutting myself short! Perhaps I would get more satisfaction out of keeping these reviews to myself? I don't know, who am I kidding... This is not entertaining the least and no person in their right mind would ever pay a dime for this drivel...I need another drink...
ellauri028.html on line 204: Jesus, I am sorry for this whole rant. This is a book review, not a therapy session...I guess I am having a bad day ...Sorry...This is all pathetic, this is all a very sad, sad self centered review...I have lost all my steam, as if I had much to begin with. Where did it all go wrong? When did it start? What has happened to me?
ellauri028.html on line 220: Mark Twain says that man is an automaton, completely stirred by outside influences, but the main motive for his deeds is always that they please himself. That's no free will (hard determinism) and psychological egoism put together. I can't think of a nastier outlook on man. Better read his adventure books for kids. (less)
ellauri028.html on line 228: I picked this book for the 'what is man' essay. Though there are many profound philosophical ideas in it, they get sidelined by the authors racial slur on indigenous natives, Australian aborigines and Afro Americans. One might argue it was the trend those days, but I can't come to terms especially after reading other books on philosophy from that era.
ellauri028.html on line 248: Maybe I'm just impatient, but I found this book tedious and more than a little depressing. Back on the virtual shelf it goes, for the time being.
ellauri028.html on line 336: The Pittsburgh Post-Gazette of December 4, 1939, reported that the historical inspiration for the song had been a young Frenchwoman named Marie Lecoq (later Marie Marceau), who worked as a waitress at the Café de la Paix in Armentières at the time of the war. Despite the obscenity of many popular versions of the song, it was reportedly quite clean in its original form.
ellauri028.html on line 338: "Mademoiselle from Armentières" was considered a risqué song and not for 'polite company', and when sung on the radio and TV, as in The Waltons, typically only the first verse was sung. The lyrics on which this opinion is based are recorded in the Gordon "Inferno" Collection.
ellauri028.html on line 371: She hasn't been kissed forforty years,
ellauri028.html on line 375: Soon broke the spell of forty years,
ellauri028.html on line 412: I spent hunting for that war.
ellauri028.html on line 415: About me in my uniform?
ellauri028.html on line 421: You might forget the gas and shell
ellauri028.html on line 422: You'll never forget the Mademoiselle
ellauri028.html on line 510: Pekka Kustaa Parkkinen (4. kesäkuuta 1940 Helsinki – 8. toukokuuta 1992 Helsinki) oli tuottelias suomalainen kirjailija ja kääntäjä. Proosassaan hän kuvasi väljällä, puheenomaisella kielellä näkemyksiään kulutusyhteiskunnan varjopuolista. Hänen teoksiensa hallitsevina aihepiireinä ovat rakkaus ja sen ristiriidat. Parkkista on kuvattu myös kommentoivaksi yhteiskuntakriitikoksi ja arjen kuvailijaksi. Runoilijana Parkkinen on (oli) aforistinen kiteyttäjä. Se löytyy kaljupäisen Tontin plokista Unohdettuja runoilijoita.
ellauri028.html on line 749: Frustrated, Bob storms off into the bathroom, undresses, and walks back into the room completely naked, except for his boots.
ellauri029.html on line 93: The vast network of business partners, fellow students and our alumni will provide you with a wide range of possibilities for the future!
ellauri029.html on line 108: Nej tamme fan! Sedan när har engelskan varit det andra inhemska i Finland? Det räcker att fara några tio mil in i landet och det finns knappast någon som kan ett ord av svenska, men broken English är alla flytande på därinne. När jag var på lumpen i Dragsvik var det några där som bara prata ett form av fornsvenska från Närpes eller Korsnäs. Int sku dom ha kunnit ta del i studierna vid TAMK int, bli teampreneurs, eller paragons of new entrepreneurship. Fast dom var modiga som fan och skitbra med spade eller stormgevär. Jättestora karlar med storlek 56 gummiskostövlar på fötterna.
ellauri029.html on line 320: – Elämä on näillä palkkaluvuilla paljon parempaa ja helpompaa Suomessa. Rahat eivät riitä Kaliforniassa mihinkään.
ellauri029.html on line 323: – Ainoastaan bensa ja turha krääsä on Kaliforniassa halvempaa.
ellauri029.html on line 325: Koodarin kokemuksen mukaan on Kaliforniassa kaikki 2–3 kertaa kalliimpaa kuin Suomessa.
ellauri029.html on line 326: –Veroprosenttini on ollut sama Suomessa ja täällä. Ero on että Kaliforniassa ei saa mitään vastinetta rahalle.
ellauri029.html on line 340: Kaliforniassa saa ajokortin ilman autokoulua, joten ajokulttuuri on kirjava
ellauri029.html on line 360: Toi kalskahtaa kyllä aika pahalta. Kahnemann apulaisineen kysyi 1998 opiskelijoilta "Does living in California make people happy? A focusing illusion in judgments of life satisfaction". Olis pitänyt kysyä suomalaiselta koodarilta. Entäs sitten tää:
ellauri029.html on line 366: Kahneman`s first wife was Ira Kahneman, an Israeli educational psychologist, with whom he had two children. His second wife was the cognitive psychologist Anne Treisman from 1978 until her death in 2018. As of 2014, they lived part-time in Berkeley, California. Kahneman has been described as a Jewish atheist.
ellauri029.html on line 368: Osanaikaa siis häpinä Californiassa vaikka jehovasta erossa.
ellauri029.html on line 377: Yxi mistä on apua on että näkee tarkemmin, miten onnellisia ne onnellisemmat oikeasti on, kalifornialaiset tai Eski ja sen pokat. Optimismi on likinäköisyyttä. Hanki siis uudet pokat, eikä sellaisia kun on Eskillä, vaan kunnolliset ilman ruusunpunaisia linssejä.
ellauri029.html on line 396: Reference class forecasting
ellauri029.html on line 461: Anterokeskeinen ajattelu on izekeskeisen ajattelun rasistinen versio. Elukat jotka on samanlaisia "kuin me", mutta erivärisiä tai pitää erilaista ääntä, kuten neekerit, juutalaiset, saxalaiset ja muut apinat, on ihan erilaisia ja ennen kaikkea pahempia "kuin me". Ne ei ajattele, tunne, käyttäydy hyvin eikä ansaize samaa kohtelua "kuin me". Elukat jotka on ihat erilaisia kuin me, kuten sitten kaikki muut elukat, eivät edes tunne samoja tunteita eikä tarpeita "kuin me", ne ei siis ansaize mitään muuta kuin tulla syödyxi tai tapetuxi muuten vaan. Mitkä vitun "me"? Valkoinen vääpeli underground sarjakuvassa huusi neekerikersantille Vietnamin sodassa: "We must kill the yellow commies, before they kill us!". "What do you mean we?" kysyi kersantti. Tähän kuuluu myös se et ezii jotain anterouden perimmäistä olemusta tai selitystä, mix me ollaan niin eteviä ja hienoja. Ei me olla. Sillä hyvä. Me ollaan pikku paskiaisia pienenä, ja isona kusipäitä pyllynreikiä. Siitä ei pääse edes kysymällä "ketkä me?". Vastaus on selvä: Sinä, minä ja Hentun Liisa, Puntun Paavo ja Juorkunan Jussi, Kapakka-Lassi ja Myllårin Matti, plus yli 9 miljardia muuta. Täytyy lukea Mark Twainin Matkakirjeitä maasta (1909).
ellauri029.html on line 910: The question is, is satire or sarcasm ever appropriate? This would be easy enough to resolve if not for the fact that God uses satire in several places in Scripture. For example, Paul’s words in this passage:
ellauri029.html on line 912: You are already filled, you have already become rich, you have become kings without us; and indeed, I wish that you had become kings so that we also might reign with you. For, I think, God has exhibited us apostles last of all, as men condemned to death; because we have become a spectacle to the world, both to angels and to men. We are fools for Christ’s sake, but you are prudent in Christ; we are weak, but you are strong; you are distinguished, but we are without honor. To this present hour we are both hungry and thirsty, and are poorly clothed, and are roughly treated, and are homeless; and we toil, working with our own hands; when we are reviled, we bless; when we are persecuted, we endure; when we are slandered, we try to conciliate; we have become as the scum of the world, the dregs of all things, even until now. 1 Corinthians 4:8-13 ellauri029.html on line 920: Other passages in the Bible that use satire include Isaiah’s ridicule of idol-makers (Isaiah 40:19-20), God’s taunting of Egypt (Jeremiah 46:11), and Elijah’s gibes directed at the prophets of Baal (1 Kings 18:27). Jesus Himself used satire in the form of hyperbole when He told His hearers to “take the plank out of your own eye” (Matthew 7:5).
ellauri029.html on line 922: Therefore, we can say that irony is fine; irony is a figure of speech that can bring attention and clarity to a situation. Sometimes, irony can be painful because the truth it reveals is convicting. Satire, which uses irony to gently deride and prompt needful change, can be appropriate on occasion; we have examples of satire in Scripture.
ellauri029.html on line 924: Sarcasm, on the other hand, is not appropriate. Sarcasm has at its core the intent to insult or to be hurtful with no corresponding love or wish for well-being. Instead, the goal of sarcasm is to belittle the victim and elevate the speaker. Jesus warned against such harsh, unloving words in Matthew 5:22. Our words should be helpful and edifying, even if they are uncomfortable to the hearer.
ellauri030.html on line 573: S. ähräsi myös riittävän syyn periaatteen kaa, siis sen Leibnizin nimiin pannun periaatteen et kaikella on syy. Determinismin yx formulaatio. Mikään ei ole sattumaa. Tästä tulee se Perza Rovamonkin laki ettei tyhjästä mitään nyhjästä. Samaa tuumi Anaximandros, Parmenides, Archimedes, Platon, Aristoteles, Cicero, Avicenna, Akvinolaisen Tomi ja Spinoza. Siis aika moni muukin tomppeli. Hmm, voi olla, ellei sit höpsismilläkin ole sormensa pelissä.
ellauri030.html on line 672: Ne on epätäydellisen informaation pelejä, joissa käytetään
ellauri030.html on line 693: Eli synnyttämään huumorin filosofiaa. Ao. Standfordin sivusto,
ellauri030.html on line 709: Lähetäänpäs kazomaan tätä lähemmin. Tää on Stanfordista, pienin lisäyxin.
ellauri030.html on line 728: Reformistit ei nähneet tässä mitään parannettavaa. Puritaanit kirjoitti kokonaisia trakteja naureskelua vastaan. Vakavaa ja raitista elämää on elettävä, ei naureskella typeryyxille eikä hohoteta julkisuudessa kuin moukat. Komediat kiellettiin.
ellauri030.html on line 732: Sudden glory, is the passion which makes those grimaces called laughter; and is caused either by some sudden act of their own, that pleases them; or by the apprehension of some deformed thing in another, by comparison whereof they suddenly applaud themselves. And it is incident most to them, that are conscious of the fewest abilities in themselves; who are forced to keep themselves in their own favor by observing the imperfections of other men. And therefore much laughter at the defects of others, is a sign of pusillanimity. For of great minds, one of the proper works is, to help and free others from scorn; and to compare themselves only with the most able.
ellauri030.html on line 802: Man is the only animal that laughs and weeps: for he is the only animal that is struck with the difference between what things are, and what they ought to be. We weep at what thwarts or exceeds our desires in serious matters; we laugh at what only disappoints our expectations in trifles… . To explain the nature of laughter and tears, is to account for the condition of human life; for it is in a manner compounded of the two! It is a tragedy or a comedy—sad or merry, as it happens… . Tears may be considered as the natural and involuntary resource of the mind overcome by some sudden and violent emotion, before it has had time to reconcile its feelings to the change of circumstances: while laughter may be defined to be the same sort of convulsive and involuntary movement, occasioned by mere surprise or contrast (in the absence of any more serious emotion), before it has time to reconcile its belief to contrary appearances (Hazlitt 1819, 1).
ellauri030.html on line 806: Joskus 1900-luvulla vasta porukalle alkoi valjeta (hämärästi vielä tosin), että sopimaton naurattaa. Ei mikä tahansa epäsuhta, vaan sellainen, johon liitty joku autoritaarisempi tunneviritys. Jos normi on liian pyhä, reaktio voi olla muukin kuin nauru, esim. pelko, sääli, pahexuminen tai inho. Beattie huomautti tästä 1779. Esim Oidipuxessa on ihan vitusti dramaattista ironiaa, muttei sille sovi nauraa. (Vaikka onhan se oikeasti aika naurettava näytelmä, tehdään turhan suurta numeroa insestistä.) Mua kyllä häirizee tässä Stanfordin sepustuxessa se, et ei kunnolla problematisoida sitä onx nää eri teoriat edes toisensa poissulkevia.
ellauri030.html on line 822: Do not say that for which you lack adequate evidence.
ellauri030.html on line 839: Filosofit on niin huumorittomia, että ne ei pysty erottamaan leikkitappelua oikeesta, ne lähtee heti tykittämään vastaan täysillä. No leikissä on totta toinen puoli, et jos tehdään pilaa vaikka homoista, blondeista, polakeista, nekruista, italiaanoista, lakimiehistä tai naisista, niin kyllä siinä on mukana aina oikeaakin ilkeyttä. Stanfordin sivusto uskaltautuu vetämään heikohkon puolalaisvizin, koska puolalaiset on niin sulautuneet jenkkeihin, ettei ne enää siitä pahastu. Six kai se vizikin on niin vetämätön. Huoh.
ellauri030.html on line 876:
12
Concert/Performance
76
$396,337,577
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0.17%
ellauri030.html on line 882: Filosofia muistuttaa ize asiassa standup komediaa. Dialogiformaatti, arkielämysten mätystys ja niiden pohdinta, tunteilun ohittaminen, kriittisyys, epäautoritaarisuus (no hm), kielellä pelleily, paradoxeilla pelailu, nokkeluudella keekoilu. Arvojen ja normien kyseenalaistus. Joo, koulufilosofit ehkä tekee tätä, sit on näitä soveltavia.
ellauri030.html on line 888: Man is a rational animal — so at least I have been told. Throughout a long life, I have looked diligently for evidence in favor of this statement, but so far I have not had the good fortune to come across it, though I have searched in many countries spread over three continents” (1950, 71).
ellauri030.html on line 902: In Freud's view, jokes (the verbal and interpersonal form of humor) happen when the conscious allows the expression of thoughts that society usually suppresses or forbids. The superego grudgingly allows the ego to generate humor for the benefit of the id. A benevolent superego allows a light and comforting type of humor, while a harsh superego creats a biting and sarcastic type of humor. A very harsh superego suppresses humor altogether.
ellauri030.html on line 905: Freud’s humoristic theory, like most of his ideas, was based on a dynamic among id, ego, and super-ego. Marx brothers like. The commanding superego likes to impede the ego from seeking pleasure for the id, or to momentarily adapt itself to the demands of reality, a mature coping method.
ellauri030.html on line 908: Later, Freud returned his attention to humor noting that not everyone is capable of formulating humor, including him.
ellauri030.html on line 910: An analysis of content from business-to-business advertising magazines in the United States, United Kingdom, and Germany found a high (23 percent) overall usage of humor. The highest percentage was found in the British sample at 26 percent. Of the types of humor found by McCullough and Taylor, three categories corresponded with Freud's grouping of tendentious (aggression and sexual) and non-tendentious (nonsense) wit. 20 percent of the humor were accounted for as “aggression” and “sexual.” “Nonsense” was listed at 18 percent.
ellauri030.html on line 913: Altman, N. (2006). And now for something completely different: Humor in psychoanalysis. Psychoanalytic Dialogues, 16(5), 573–577.
ellauri030.html on line 918: However, Freud believed a mixture of both tendentious and non-tendentious humor is required to keep the tendentious humor from becoming too offensive or demeaning to its victim. The innocent jokework of the innocuous humor would mask the otherwise hostile joke and therefore "bribe" our senses, allowing us to laugh at what would otherwise be socially unacceptable. Therefore, we often think we are laughing at innocuous jokes, but what really makes them funny is their socially unacceptable nature hidden below the surface.
ellauri030.html on line 921: For example, characters in a working-class family may banter back and forth about paying bills or finding a more respected or higher-paying job. The delivery of dialog may come across as funny for an audience who believes the humor comes from the antagonistic relationship between the two characters. But the real hostile nature of the joke involves class and economic issues that are otherwise not funny.
ellauri030.html on line 999: Optimismi on luojan katteetonta izetyytyväisyyttä. Ois mukavaa jos taivaaseen vois ottaa kreikantaidon mukanaan. Uni on korkoa kuoleman kapitaalille: maxa enemmän, kuolet myöhemmin. Näitä vanhusaforismeja se muotoilee ja makustelee tässä.
ellauri031.html on line 26: Barbara Hendrikke Wind Daae Zwilgmeyer, best kjent som Dikken Zwilgmeyer, (født 20. september 1853 i Trondhjem, død 28. februar 1913) var en norsk maler og barnebokforfatter, kjent for de delvis selvbiografiske Inger Johanne-bøkene, der Risør er kulisse. Hun gikk på malerskole.
ellauri031.html on line 30: Zwilgmeyer er kjent for sine fortellinger for barn, men skrev også bøker for et voksent publikum. Hun slo gjennom med boken Vi børn i 1890. Hun var blant de første forfatterne som skildre miljø og en hverdag norske barn kunne kjenne seg igjen i, og var en av de viktigste forfatterne i norsk gullalder for barne- og ungdomslitteratur sammen med blant annet Barbra Ring.
ellauri031.html on line 32: Hennes bøker for voksne ble derimot ikke tatt godt i mot av datidens anmeldere. Disse var samfunnskritiske og tok blant annet for seg ugifte kvinners kår i samfunnet. Novellesamlingen Som kvinder er (1895) er gjenutgitt flere ganger, og har i ettertid blitt anerkjent som en viktig del av norsk litteraturhistorie.
ellauri031.html on line 34: Dikken Zwilgmeyer publiserte også flere fortellinger i tidsskriftene Illustreret Tidende og Nyt tidsskrift.
ellauri031.html on line 36: En statue av Zwilgmeyer står på utsiden av kulturhuset i Risør, Risørhuset. Der er også begge kinosalene oppkalt etter forfatteren. Hennes barndomshjem Bakken står fremdeles.
ellauri031.html on line 50: Boken är tryckt i Helsingfors 1953, men man kan märka att tiden som beskrivs är mycket tidigare, tydligen Dikkes egen barndom (hon var född 1853). De här barnen är små klassmedvetna bättrefolkare, känslolösa mot mindre bemedlade, som det var gängse på 1800-talet. Dvs också då.
ellauri031.html on line 62: Det är hårt att tro men den lilla flickan Inger är 14 år! Hon måste ha något på tok i huvet sitt. Syster Olga (8 år) är en annan skit, väldigt lik Riitta, har ett fasligt sjå at bestämma vem som får komma till hennes kalas och vem ska lämnas ut. De lilla gräddarslena håller på och behandlar tjänstefolk som rosk. De små gästerna pickar på varann just som vuxna höns. "Min farmor dog i förra veckan, avbröt Lisbet och nu blev det tyst, för ingen av de andra hade en död farmor att skryta med.". Barnen dansade och en Ulla föll, och började gråta. De andra sjöng: "Ja det var bra att du inte var av glas för då lilla vän hade du gått i kras." Vad för helvetes smörja är denna bok? Yrandet fortsätter. Ulla var så stött att hon for och åt upp marsipanet på födelsekakan. Nu var Ingers och Olgas mor mycket mycket arg, den fina kakan var ju kalasets huvudsak. Inger tänkte att det inte var rättvist at Ulla skulle slippa undan så lätt, och inbillade hos Ulla att hon skulle dö av marsipanet. Ulla röt och Inger var så nöjd så nöjd. Vilken uppfinningsrik liten tös! En riktig liten Qvisling! Det värsta var at Ulla inte skämdes alls.
ellauri031.html on line 108: På morgonen frågar tant Betty retoriskt om Y hade uppfört sig vackert. Psykopat som hon är besvarar hon inte frågan utan försvarar sig: Han var så dum. Så kommer det ett brev som hälsar at käringen därhemma har kastat skeden i hörnet. Nu storgråter Y för allesammans skull. Men kriget mellan Y och tant Betty fortsätter utan uppehåll.
ellauri031.html on line 140: Han gick tillbacka till nästet magen full och lämnade de andra kvar att fylla diskmaskinen om och om igen. De hade inga nyheter, inga skandaler, ingenting att prata om. Inget nytt hände dem. Till och med kommentarerna om straff och tillrättavisningar följde en fastställd formel, bara namnet på den bestraffade varierade. När dom hade slutat om sången, bilar och brudar kom dom tillbaka till stammisarna, sedan till dom avskyvärda österbottningarna eller nylännigarna och till den senaste pekkadomen. Allt gick runt i en cirkel.
ellauri031.html on line 142: Men vi behöver inte fortsätta om myrorna i alltför mycken detalj - det är inget trevligt ämne. Det räcker att säga att pojken fortsatte at leva bland dem och observerade dem för att förstå dem, men kunde inte ställa frågor. Det var inte enbart det att deras språk inte hade de ord som intresserar mänskor - så att det skulle ha varit omöjligt att fråga av dem om de trodde i livet, friheten och efterträvandet av lycka - utan det var farligt att fråga någonting alls. En fråga var ett tecken för vansinne för dem. Deras liv var inte ifrågasatt - det var beordrat. Han ålade från nästet till matsalen och tillbaka igen, förkunnade att sången 'lällällää' var snärtig, öppnade munnen for att hälsa kaptenen och försökte förstå så bra han kunde.
ellauri031.html on line 147:
ellauri031.html on line 149: Vad är uniformens funktion? Ytligt, den är ett igenkänningsmärke. I krigssituation vet man vem är vän och fiende. Också är det mer ekonomiskt at klä alla på samma sätt. Men det finns ett annat syfte, som går djupare. Genom uniformen är det meningen att jämna ut allt det individuella i en person. En beväring får inte tänka att han är någonting unikt. Han är som alla andra. Den sanningen upprepas jämnt av stampersonalen. Ingen får extra behandling. Där är arméns demokrati. Eller bättre sagt, ingen får extra behandling för att vara ens den individ som han är. Nog finns det privilegierade klasser, men det är klasser, inte individer. Klasserna är märkta på uniformen med gradbeteckningarna. Underbefälet har längre fritid än manskapen. Aspiranterna och sergeanterna äter skilt, stampersonalen vid dukade bord. Det här jämlikheten sett nedifrån. Alla vänner och fiender är likställda. Man skall känna sammanhålling med de som bär samma uniform och vara beredd att döda dem som har olik uniform, oberoende av hurudan människa bor i uniformen. Annars skulle det vara omöjligt att göra det ena eller det andra.
ellauri031.html on line 151: Uniformen är en viktig del i arméns auktoritetstruktur. Varför bär spårvagnsförare uniform? Den skyddar den enskilda förarens person genom att sammansmälta hans individualitet med den institution som han företräder. Han (eller hon) är en spårvagnsförare, inte bara någon som kör en spårvagn. Det är likadant med uniformen i armén. Uniformen framhäver den idé att befälsrätten är ingen personlig sak utan en institution. Det är inte den enskilda förmannen som ger order utan hans uniform och grad. Det faktum låter en svag människa låna en starkares auktoritet och får den underordnade att lyda en människa som han annars inte skulle ta order från.
ellauri031.html on line 153: Det här har stor betydelse när beväringar har befälsrätt över varandra. Det händer sällan att en avdelning utan vidare lyder en jägare som är äldst i avdelningen. Samma avdelning lyder en undersergeant, i alla andra avseenden lika jämställd med dem, men som bär vinklar på uniformen. Enligth reglemente har båda likadan befälsrätt,men endast den senare har auktoritet.
ellauri031.html on line 155: Språket i armén har just samma användning som uniformen. Det är inte bara på grund av brist pä fantasi att stampersonalen och underbefälet jämt och ständigt använder exakt de samma orden och uttrycksformlerna. Det är också ett sätt at ge ordern institutionell betydelse. Det är armén som ger order genom en förmans mun. Underordnad blir konditionerad att lyda reflexartigt, utan att tänka. För detta ändamål är det viktigt att använda de rätta ordern. En hund som har lärt sig att sitta på kommandot "sitt!" gör inget om någon ber den slå sig ner, eller ta plats.
ellauri031.html on line 159: Dessa iakttagelser - det begränsade totalordförrådet och det ökande antalet lån från finskan - vittnar om hur svårt det är att upprätthålla en självständig språkform i en så liten sammanslutning som det enda svenskatalande truppförbandet i landet. Också den omständigheten att en icke obetydlig del av beväringarna numera är tvåspråkiga eller tom helt och hållet finskspråkiga har sin verkan.
ellauri031.html on line 161: Vad handlar Dragsviks slang om? I detta avseende kan man göra några allmänna iakttagelser: slangbenämningar för det mesta för viktiga föremål, människogrupper, platser och aktiviteter. Jag har räknat bland mina ca 100 slangord 23 namn av föremål (tex blåpitt 'smällpatron', cha-cha 'stridsbälte', dagatätchi 'dagtäcke', knaku 'knäckebröd', ludiskuffare 'skinnmössa, mullibok 'blå anteckningsbok', permischan 'permissionsuniform', pisisträtchi 'RUoSk elevband'); 31 benämningar av människor (tex gurka 'GrKist', gummipitt 'nylänning', krycka 'underhållskompanist eller befriad', lingonpitt 'artillerist', mink 'ny gruppchef', pampusch 'österbottning', pngvin 'lustigkurre', tryckpåsa '11 månaders karl', yrboll 'dumbom'), och 20 benämningar av plats eller aktivitet (tex bordell 'förvirring', civail 'det civila', kvällsare 'kvällspermission', pampas 'Österbotten', rumba 'extra övning', turbo 'arméns tvättanordning', väijy 'vakt').
ellauri031.html on line 760: Kaarlon tiimi hakee korjausta asiaan jakamalla rikkureille kopioita parannellusta liittosopimuxesta. UT on selvä siikveli VTT:lle, tai oikeestaan, VTT on UT:n priikveli. Jos olette kazoneet VTT:n, UT on ihan must. Siitä selviää, kuinkas kaikki sitten kävikään, kuka sai kenet ja kuka ripustettiin semaforin jatkoxi. Kirjat muodostavat yhtenäisen kokonaisuuden, vaikka jokainen jaxo onkin izenäinen seikkailu.
ellauri031.html on line 787: Emanuel Tollefsen-Minos (født 11. juni 1925 i Luvungi i Belgisk Kongo, nå DR Kongo, død 15. november 2014 i Oslo) var en norsk teolog og forkynner tilknyttet den norske pinsebevegelsen. Han hadde veldig store ører.
ellauri031.html on line 789: Hans far var gresk, hans mor av egyptisk opprinnelse. Han ble som liten adoptert av den norske miljonærfamilien Gunnerius Tollefsen, og han kom til Norge i 1930, som et av de første adoptivbarn, fra et land utenfor Norden. Minos hadde sin frelsesopplevelse allerede som fireåring og begynte å preke i Dals-Ed i Sverige ved femårsalderen. Da han var sju år hadde han lest hele Bibelen.
ellauri031.html on line 791: Minos studerte arkeologi og teologi i Oxford (Regents Park College) fra 1958. Han fikk teologisk doktorgrad ved Clarksville School of Theology i Tennessee i USA.
ellauri031.html on line 794: Minos trodde på profetiske syn og budskap. Dette var ofte tema i hans forkynnelse. Selv hevder Minos å ha fått flere profetier. Den kanskje mest kjente profetien Minos har formidlet, er en han skrev ned, og som ble gitt ham av en eldre kvinne fra Valdres. Minos er videre kjent for sin profeti om jernmalmen som kommer tilbake i form av krigsskip og skyter byen i biter. Denne profetien påsto han ble gitt ham mens han var en ung gutt, antageligvis i 1937. Byen var Narvik.
ellauri031.html on line 800: Den kanskje mest kjente profetien Minos har formidlet er en profeti han skrev ned gitt av en eldre kvinne fra Valdres. Hun var i nitti-årene. Dette var på slutten av 1960-tallet og kvinnen fortalt Minos hvordan det ville være «i den siste tid», den handlet om samboere (noe som var uvanlig på den tiden), umoral, tabuer som brytes, om en militær nedrustning (i Norge), den tredje verdenskrig og mye annet. Profetien innholdt så mye radikalt at Minos la den til siden, for så å glemme den.
ellauri031.html on line 802: Flere år senere, på 1990-tallet, fant Minos igjen det han hadde skrevet og ble svært forundret. Samfunnet hadde endret seg slik at det som stod i profetien om ekteskap i oppløsning, samboere, umoralsk bilder på TV (internett), ikke lengre var en radikal profeti, men et speilbilde av verden.
ellauri032.html on line 30: For in a way beset with those that contend on one side for too great Liberty, and on the other side for too much Authority, ´tis hard to passe between the points of both unwounded.
ellauri032.html on line 34: Those persons, that for the most part can give no other proof of being wise than reading other men, take great delight to shew what they think they have read in men, by uncharitable censures of one another behind their backs.
ellauri032.html on line 39: Jean Calvin (alkujaan Cauvin; 10. heinäkuuta 1509 Noyon – 27. toukokuuta 1564 Geneve) oli ranskalaissyntyinen uskonpuhdistaja. Hän jatkoi Ulrich Zwinglin ] (1 January 1484 – 11 October 1531) reformoidun kirkon opillista perinnettä. Hän perusti kalvinismin, yhden protestanttisen kristinuskon oppisuunnista.
ellauri032.html on line 76: Kalvinistit ei haluu olla kalvinisteja, vaan reformoituja, parannuxentehneitä, ikäänkuin rehabilitoituja rikollisia. Niitä on monta makua: on mannermaiset parannuxentehneet, vanhempienuskoiset, ilosanomaiset englanninkirkolliset, seurakuntalaiset, ja parannetut kastajat. Useimmilla ei ole piispoja, mutta osalla on. Isoimmassa liigassa on yli 100M peluria.
ellauri032.html on line 94: Huomaatte heti että reformoidut on kireäperseisempiä ja arministit leväperäisempiä. Kalvinistit suosii armotonta menoa ja jyreää kohtalonuskoa, arministit tarjoo viime hetken armoa ja ystävällisempää kohtelua. Ne on siis niinko kristinuskon stoalaiset ja epikurolaiset.
ellauri032.html on line 95: Arvattavasti kyllä reformismia peukuttaa ne jotka ei ize asiassa tarvi reformointia, koska ne on jo kunnollisia, tilikirja ja muut henkilöpaperit on kunnossa. Arminismia taas erilaiset langenneet ja hunningolle joutuneet, jotka hamuaa oljenkortta johon takertua. Helluntainystävät on kastelijoiden haarake.
ellauri032.html on line 228: Minkäslainen oli sillä toi sp-elämä? No se oli ajanut vaimonsa Viviennen hulluuden partaalle ja sitten otti siitä asumuseron (erohan ei uskonnon vuoxi tullut kyseeseen). Ei käynyt kertaakaan (no, kerran) kazomassa vaimoparkaa hulluinhuoneessa, jonne se sen sitte dumppasi. Vivienne oli Oxfordin "river girl", jonka Tom nai hätäsesti vaihto-opiskelijana Harvardista 1915 päästäxeen neizyydestä ja muutenkin syvemmälle sisään britteihin. Se ei halunnut enää takaisin kotiin Harvardiin. Vivienne oli iloinen ja värikäs ilmestys, josta tuli sittemmin Tomin varjossa vaan maalattu varjo. Epävarma nainen, jolla oli kova menstruaalivuoto, tuberkuloosi ja neuroottinen mielenlaatu. Amerikkalaisena Eliot ei heti tajunnut, että Vivienne oli vulgääri. Virginia Woolf, Eliotin bändäri, nokki Haigh-Woodia päiväkirjassaan 8 lokakuuta 1930:
ellauri032.html on line 238: Was T.S. Eliot gay? Questions about Eliot´s sexuality have simmered in Eliot studies for decades, coming to a full boil with the recent publication of Carole Seymour-Jones's biography of Eliot's first wife, Vivienne, which claims that the poet was a closet homosexual. Distinguished critics such as Helen Vendler and Louis Menand have rushed to Eliot´s defense, insisting either that he wasn't gay or that we shouldn't even be discussing his sexuality.
ellauri032.html on line 244: To understand the method which Pascal employs, the reader must be prepared to follow the process of the mind of the intelligent believer. The Christian thinker – and I mean the man who is trying consciously and conscientiously to explain to himself the sequence which culminates in faith, rather than the public apologist – proceeds by rejection and elimination. … To the unbeliever, this method seems disingenuous and perverse: for the unbeliever is, as a rule, not so greatly troubled to explain the world to himself, nor so greatly distressed by its disorder; nor is he generally concerned (in modern terms) to ‘preserve values’. He does not consider that if certain emotional states, certain developments of character, and what in the highest sense can be called ‘saintliness’ are inherently and by inspection known to be good, then the satisfactory explanation of the world must be an explanation which will admit the ‘reality’ of these values. Nor does he consider such reasoning admissible; he would, so to speak, trim his values according to his cloth, because to him such values are of no great value. The unbeliever starts from the other end, and as likely as not with the question: Is a case of human parthenogenesis credible? and this he would call going straight to the heart of the matter.
ellauri032.html on line 283: Hobbes oli keskosena syntynyt tappelusta karkuunjuosseen juopon kirkkoherran poika Wiltshirestä. Kirkkoherra nukkui kirkonpalveluxessa ja heräs kesken kaiken vaan sanomaan: "ruutu on valttia". Tomppa joutui hanskanompelijasedän hoidokixi, oli hikipinko koulussa, ja noin vuonna 1603 se lähetettiin Oxfordiin Magdalen Halliin (Hertford College). Valmistui hitaasti, "vasta" 20-vuotiaana. Se oli koko ajan saman suvun kotiopettajana. Kävi vaihdossa kaverinsa kanssa, käänsi Thukydidestä js muita grekuja, sai siitä päähänsä päättömiä ajatuxia demokratiasta ja yhteiskunnasta.
ellauri032.html on line 338: Kielen väärikäyttötavat vastaavasti: 1. väärät käsityxet, päätelmät ja erehdys. 2. metafora, sanojen käyttö siirretyssä merkityxessä, erehdytys tällä keinolla. 3. Väärinpeluu, huijaus, harhautus. 4. toisten mätkiminen kielellä.
ellauri032.html on line 340: Jännä toi metafora just neuvonnan ja opetuxen yhteydessä. Mixi niin? Viittaax tää taas esim uskonnolisiin metaforiin ja pikku apinoiden koijaamiseen niillä? No tiedekin ois uskonto ilman epäilystä, kritiikkiä ja kokeilua. Apinat ajattelee vertauxilla, hakee mallia, se on hyvää tiedettä, mutta johtaa vääriin analogiapäätelmiin jos malleja ei koeponnisteta. Kohta 4 on Aarne Kinnusen valtakuntaa.
ellauri032.html on line 411: Perhosten siivet on mustia ilman melaniinia. Kiinalaiset lisää äidinmaitoon melamiinia, sitä samaa valkoista muovia jolla peitellään lastulevyä. Se näyttää paremmalta, vaikka on terveydelle vaarallista. Perkeleen kexintöjä, sekä muovi että lastulevy. Perhosten kexintö on parempi. Perhosten mustuuden nixi on proteiinien laskostumisessa. Sama siis kuin on alzheimerissa. Ihmisen mieli on musta ilman melatoniinia. Sitä pitäisi olla lisänä erään vanhuxen aamumaidossa. Lastulevy haisee muovilta ja formaldehydiltä. Se on Ikean ja majan hajua.
ellauri032.html on line 422: Suomen sisällissodan aikana Juhani Siljo lähti sotaan valkoisten joukoissa osaksi näitä kiistoja pakoon. Siljon haavoituttua Pennanen matkusti Tampereelle etsimään häntä. Siljo kuoli haavoihinsa sairaalassa keväällä 1918, koska hän ei suostunut jalkansa amputoimiseen.lähde? Siljon kirjallinen jäämistö jäi Pennasen haltuun ja hän toimitti keskeneräisen runo- ja aforismiteoksen Selvään veteen julkaistavaksi.
ellauri032.html on line 640: Käydessään 1945 kotona äidin huoneessa se tajusi ettei se koskaan voita James Joycea. Tai no, ei kai Joyce saanut Nobelia, for what it´s worth.Tästä ajasta kerrotaan niissä Krappin keloissa, jotka se julkasi 1958. Siis kun se oli 49. Paha ikä, muistan sen.
ellauri032.html on line 721: Joihinkin asioihin on kiistaa Baptistien ja noiden Ephratojen välillä, Luterilaisten ja reformoitujen välillä ja useimpien uskonlahkojen välillä. Ja kuitenkin suurin osa näistä on itse asiassa kiistoja jotka voivat syntyä rakkaudessa, eikä niissä nyt olekaan niin huisin tärkeätä voittaa vastaustajaa, jos hän on muutoin Jumalan lapsi ja rakastaa Vapahtajaa.
ellauri033.html on line 106: poètes de l´art pour l´art, et, comme eux, s´efforce d´être impassible et marmoréen. Il raille l´ « inspiration », il bafoue la «
ellauri033.html on line 124: cherchaient .le secret d´une forme moins précise , moins défini tive,
ellauri033.html on line 142: la forme. Beaucoup de pièces sont tout uniment inintelligibles; la
ellauri033.html on line 185:
— suffirait d´elle-même pour leur assurer une place fort enviable. Les
ellauri033.html on line 204: livres le surprennent, se déforme et périt à chaque moment. Vous venez
ellauri033.html on line 263: teinta fortement de pessimisme, d´un pessimisme tout subjectif, et, si
ellauri033.html on line 325:
Algemene informatie
ellauri033.html on line 396: monstre intellectuel de Cosmopolis, se transforme en parfait dévot.
ellauri033.html on line 617: Passow studerade i Leipzig under Gottfried Hermann, kallades 1807 av Goethe till Weimars gymnasium som överlärare i grekiska, åtog sig 1810 uppdraget att leda samt omorganisera läroverket Conradinum nära Danzig och blev 1815 professor i klassisk fornkunskap vid universitetet i Breslau. Passow vann mycket anseende både genom sin lärarverksamhet och sina skrifter. Han är mest känd genom Handwörterbuch der griechischen Sprache (1819-24, 5:e upplagan 1841-1857, utgiven av Valentin Rost och Johann Friedrich Palm; "Grekiskt och svenskt lexikon", 2 band, 1841, översättning av Wilhelm Gumælius).
ellauri033.html on line 897: Ô lac ! rochers muets ! grottes ! forêt obscure !
ellauri033.html on line 1040: La terre perd ses fruits, les forêts leur parure ; Maa hukkaa perunat, mezät neulaset;
ellauri033.html on line 1073: Emile Laure oli II maailmansodan armeijankenraali Vauclusesta, Vichy-luopio, mitäs se puuhaa Lamartinen runossa? Sori my bad, puhe on jostain toisesta Lauresta. No Vauclusessa on myös ravintola Petrarque et Laure, josta jenkkivieraat sanovat: Good food but lousy service. Koska Vauclusessa on Mont Ventoux, jolle Petrarca kipusi jollain wanderungilla: For pleasure alone he climbed Mont Ventoux, which rises to more than six thousand feet, beyond Vaucluse. It was no great feat, of course; but he was the first recorded Alpinist of modern times, the first to climb a mountain merely for the delight of looking from its top. (Or almost the first; for in a high pasture he met an old shepherd, who said that fifty years before he had attained the summit, and had got nothing from it save toil and repentance and torn clothing.) Petrarch was dazed and stirred by the view of the Alps, the mountains around Lyons, the Rhone, the Bay of Marseilles. He took Augustine´s Confessions from his pocket and reflected that his climb was merely an allegory of aspiration toward a better life. Vanha paimen oli tyytyväinen kun joku oli vielä tyhmempi kuin se, niinkuin Roope ezimässä nelikulmaisia munia.
ellauri033.html on line 1111: form: rotate(90deg);" />
ellauri033.html on line 1115: Selon sa généalogie, Villiers de L´Isle-Adam appartient à l´ancienne et illustre famille des Villiers, seigneurs de l´Isle-Adam : toutefois, cette généalogie présente des trous qui, de son vivant déjà, ont provoqué des doutes, renforcés en 1928 par un article de Max Prinet paru au Mercure de France. D´après lui, il descend d´une famille de la noblesse de robe parisienne, et son premier ancêtre certain est un Jean de Villiers, procureur des comptes au début du XVIIe siècle. Un autre Jean de Villiers, petit-fils du précédent, s´établit en Bretagne et devient le premier à ajouter à son nom le nom de la terre de « L´Isle-Adam » et à prétendre ainsi à une parenté imaginaire avec les seigneurs de L´Isle-Adam.
ellauri034.html on line 269: In the opinion of religious people, however, the private comfort that religion brings more than compensates for the evil done in its name.
ellauri034.html on line 450: Siggellä oli 6 lasta, osa tavixia. Toinen poika Walther kunnostautui sodassa ja vainos izekin teollisuuskemistinä sodan jälkeen Zyklon B tehtailijoita, sai niistä pari hengiltä. Tit for tat.
ellauri034.html on line 464: Jenkit ostaa Kiinan lentokentällä setelitukkuja heilutellen Ranskaan tarkoitetut kasvosuojuxet, maxaa kolme kertaa korkeamman hinnan kuin ranskalaiset. Näin se alkaa. Britit lähtivät jo EU:sta, seuraavaxi sieltä lentää Unkari. Kolme pian entistä EU-maata on kieltäytynyt ottamasta vastaan pakolaisia. Rettet sich wer kann, it´s every man for himself, jokainen kuolee izexeen niinkuin Berliinissä 1944.
ellauri035.html on line 150: Then would my love for her be ropes of flowers, and night
ellauri035.html on line 183: All bright for love but very love-weary,
ellauri035.html on line 207: The little red flowers of her breasts to be my comfort
ellauri035.html on line 208: Moving above scarves, and for my sorrow
ellauri035.html on line 221: Upon the patient glory of her form
ellauri035.html on line 272: That buy and sell for silver being slaves
ellauri035.html on line 279: Only one dawn shall rise for me. The stars
ellauri035.html on line 283: Oh, sleep; for there is heaviness for all the world
ellauri035.html on line 284: Except for the death-lighted heart of me.
ellauri035.html on line 306: At my disjointed prayer for her small sake.
ellauri035.html on line 316: The maker of scant songs for bread wanders
ellauri035.html on line 373: Sleep left me all these nights for your white bed
ellauri035.html on line 387: Informed, to reach Nirvana and the sea.
ellauri035.html on line 429: For painting not nor any eyes for ever.
ellauri035.html on line 438: As there were no more severance for ever.
ellauri035.html on line 443: And the stiff anchorite forgets to pray;
ellauri035.html on line 454: To hold my lake for ever and ever more
ellauri035.html on line 477: Before you wake and after you are sleeping
ellauri035.html on line 492: I think your feet seek mine to comfort them.
ellauri035.html on line 503: In swarms before the pleasure of my mind;
ellauri035.html on line 515: And let the fountain out before the dawn.
ellauri035.html on line 520: Just for a small and a forgotten time
ellauri035.html on line 1021: Zizek plagioi jopa izeään. Jopa Zizek on siis sitä mieltä, että Zizek kirjotti ennen edes paremmin kuin nyt. Sloveniaxi se olikin helpompaa, ja kilpailua ei paljon ollut sen laitoxessa, Ljubljana institution for psychopaths.
ellauri035.html on line 1026: Pamela on sanonut et sukupuoli ei ole status, se on performanssi. Jos se meikkais ja laittas tukan hyvin, sehän vois olla vaik kuinka viehättävä, sil on hyvät piirteet. Ikävä kyllä se on lepakko, notta ei se remontti ihan siihen jäis, se olis eheytettävä. Performanssia ois muutettava. Kompetenssia sillä kyllä löytyy, Chomskyn vaatimassa määrässä.
ellauri035.html on line 1033: ”The move from a structuralist account in which capital is understood to structure social relations in relatively homologous ways to a view of hegemony in which power relations are subject to repetition, convergence, and rearticulation brought the question of temporality into the thinking of structure, and marked a shift from a form of Althusserian theory that takes structural totalities as theoretical objects to one in which the insights into the contingent possibility of structure inaugurate a renewed conception of hegemony as bound up with the contingent sites and strategies of the rearticulation of power.”
ellauri035.html on line 1039: Mut jos tota Pamelan piipitystä koittaa dekoodata, niin onkohan siinä mitään muuta kun sen aika izestään selvän pointin toistoa et ihmispesän pörisevät struktuurit on vaan performanssia, niitä on aktiivisesti pidettävä pystyssä kuin toisissa kodeissa kesällä lattialla mattoja, kun toisissa ne pysyvät pitämättäkin. Siinähän on se positiivinen puoli, että pesärypäleen muotoa voi muuttaa ihan vaan häirizemällä pörriäisiä riittävän kovasti.
ellauri035.html on line 1043: Rabinow on vähän kuin Samu Butlerin Erewhonin maahanmuuttaja. He is a real erewhon man / sitting in his erewhon land / making all his erewhon plans for nobody. Utopistista paskanjauhantaa Thomas Moren malliin. Sitäkään mä en ole vielä jauhanut. Näitä permutaatioita hyppypapujen asennoista apinoiden päässä piisaa. Oxymoroneita, the more the merrier.
ellauri035.html on line 1081: Keskustellessaan etnografian etiikasta joku kade Fine käsittelee Rainbowin työtä Marokossa – Robinow hän puhuu nimenomaisesti seksuaalisesta suhteesta, joka hänellä oli prostituoidun kanssa, kun hänen informanttinsa tarjosi hänelle mahdollisuuden nussia tämän kanssa. Fine käyttää tätä esimerkkinä yhtenä harvoista tapauksista, joissa etnografi paljastaa tällaisia henkilökohtaisia tietoja, mikä on vastoin yleistä suuntausta, jonka mukaan tällaiset herkullisen mehevät yksityiskohdat jätetään pois julkaisuista ja kerrotaan vaan kokoustauoilla.
ellauri035.html on line 1083: Foucault siis täydensi "Tunne izesi" kehotusta neuvolla "Hemmottele izeäsi". Foucault'n näkemystä uusiin suuntiin laajentaen Rabinow on asettanut haasteen keksiä nykyajan eroottisiin ja antropofagisiin ongelmiin sopivia laitteita – nykyaikaisia silikonisia laitteita. If the challenge of contemporary equipment is to develop a mode of fucking as ethical anthropological practice, it also involves the design or redesign of venuses within which such ethical but still rewarding fornication is possible. Case work can indicate strengths and weaknesses in the venuses into which penal inquiry is initiated and performed. Casework, therefore, is an essential aspect of inquiry neither reducible to theory nor an end-in-itself but rather in an informant's end. Rabinowin heimoveljet israeli-arabisodissa teki rättipäille alapesun ennenkö raiskasivat ne. Siisti täytyy aina olla sanoi kissa hietikolla.
ellauri035.html on line 1089: Spoonerismit on saaneet nimensä Oxfordin donista pastori William Archibald Spoonerista joka teki sellaisia. Se oli pieni mies jolla oli iso pää. Se kuzui toisen donin teelle toivottamaan tervetulleexi Stanley Cassonin, uuden arkeologihepun. Mutta, sanoi toinen, mä OLEN Stanley Casson. Ei se mitään, sanoi Spooner, tulkaa kuitenkin. Jönsin lohkaisuja:
ellauri035.html on line 1096: Tuan Jöns: Mä taas ostin Chamfortin ajatelmat Martti Anhavananan (kaikkitietävyys ilman hyvyyttä ja valtikka) suosuosuomenentamana. Ihan hyviä, vähän varmaan kuin Criticon: meksikolaisia papuja eri asennoissa, mutta liian vähän sipulia.
ellauri035.html on line 1098: Spoonerismeja ei pidä sekottaa fullerismeihin. Fullerismin top definition Urban dictionaryssä: Whining phrases from a guy who's been rejected for good reason. Buckminster Fuller oli USA:n Spede Pasanen. Buckminster Fulleria ei pidä sekottaa Andrew Fulleriin. Hakuharavaan tulee nykypäivänä paljon enemmän osumia tästä jenkkifundamentalistipastorista kuin vanhasta Buckminster Fullerista. Buckminster sanoi vanhana:
ellauri035.html on line 1150: Nada de indignación moral, cuyo sentimiento vindicativo me parece en el fondo una forma de crueldad. Gracián jamás se indigna, lo que noquiere decir precisamente que sea insensible.
ellauri035.html on line 1189: Baltasarin kuuluisimpia laukaisuja on: kunnioita izeäsi jos haluut et muut kunnioittaa sua. Ei kuulosta kovin jeesusmaiselta. Baltasar on leuattoman väpelön näköinen, ja varmaan se olikin just sellanen. Huono terveys, kuoli 57-vuotiaana. Sen tyyli on vähän sellanen aforistinen. Sitä sanottiin konseptismixi barokin ajalla. Kuulostaapä ikävältä jo etukäteen. Sen jutut on täynnä sanaleikkejä, eli se oli aika skizofreeninen. Ja systemaattisen ihmisvihainen, kuten Sopekin. Siinähän ei sinänsä ole mitään vikaa. Madridissa luonnonäijän viettelee joku Falsirena niminen ämmä, ja Critilolla on oiva tilaisuus haukuskella naisia. Tääkin oli varmaan Sopen ja piiska-Retun mieleistä. Outo sekotus kyynisyyttä, oveluutta ja moralisointia. Sopii kuvaan joka on muodostunut myös näistä sakemanneista. Multa sentään on toi moralisointi jäänyt aika vähälle. Luulisin.
ellauri036.html on line 113: Sitten lesken luoxe kotikäynnille. Piersonska onkin iloisempi leski kuin Musse osas kuvitella. selvillä muodista ja seuraa aikaansa. Ei sellanen ummehtunut haaska kuin Musse oli arvellut. Naivi, syvä ja rikas, noin metaforisesti siis. Risaisen mekon alla sykki lämmin sydän, kuten sanoi Hortto Könkkölä. Iloinen leski, vaikka kolhiintunut käytössä. Musse alkaa vähän jo lämmetä, kun paikalle ryntää joku Mister Collinsin kaxoisolento, läski ja kalpea papinretale, joka taitaa myöskin riijailla leskeä. Musse ei ole voinut koskaan sietää läskeja ja kalpeita pappeja, ja ikävä kyllä tämä on juuri sellainen. (Vergnaud, josta Musselle ja papinretaleelle tulee sanaharkkaa, oli vallankumouxen aikainen girondisti eli mensevikki, jollaiset jyrkkä siipi puzas tieltä kun päästiin vauhtiin.)
ellauri036.html on line 143: Musse sanoo että huippukunnollisena pidetty Catokin meni huoriin. Ihan varmaana meni, sehän oli suuren luokan paskiainen. Vaik se oli niin saita et se luultavasti bylsi ilmaisexi orjatyttöjä. Tai poikia, scilicet. Musse miettii mitä eroa on sanoa misukalleen: kaikki naiset pettävät, tai: sä petät mua. Jälkimmäinen seuraa ensimmäisestä, mutta perustelut on luultavasti eri. Musse alkaa suorastaan työntää Pipaa ja Heikki Brotherusta (siis Smithiä) kimppakivaan. Musse pyörii synkkien aatostensa ympäri kuin dervissi. Selkeesti euforia on kääntynyt taas masixexi. Heikki soittaa selloa, ja Pipa laulaa. Onnex ei tapahtunut faktisesti.
ellauri036.html on line 431: Rien n'est encor formé dans cet être charmant.
ellauri036.html on line 936: O mon Dieu! n'est-ce pas une forme angélique
ellauri036.html on line 1948: The halftime show at Super Bowl XXXVIII, which was broadcast live on February 1, 2004 from Houston, Texas on the CBS television network, is notable for a moment in which Janet Jackson's breast – adorned with a nipple shield – was exposed by Justin Timberlake to the viewing public for approximately half a second.
ellauri036.html on line 1952: YouTube co-founder Jawed Karim credits the incident with leading to the creation of the video sharing website. The incident also made "Janet Jackson" the most searched person and term of 2004 and 2005. The incident broke the record for "most searched event over one day". The incident became the most watched, recorded and replayed television moment in TiVo history and "enticed an estimated 35,000 new [TiVo] subscribers to sign up". The term "wardrobe malfunction" was coined as a result of the incident, and was eventually added to the Merriam-Webster's Collegiate Dictionary.
ellauri036.html on line 2097: Albuksen kaarti (engl. Dumblenamit, kutsutaan lyhenteellä "AK") esiintyy kirjassa Feelix-kissa. Dumblesetä tai ainakin sen esittäjä imi mieluusti peiton alla namia. JK pitää semmoisesta yhtä paljon kuin Päivi Räsänen. Rohkelikot on pääsääntöisesti kikkelimikkoja ja halinallet tyttöjä, mikä siihen lisätään on pahasta, ei me haluta olla mitään transformereita. Kaarti on kerho, jossa Harry opettaa suojautumista näiltä pimeyden voimilta. Esim varmuuskumin käyttöä. Kerho perustettiin, koska sinä lukuvuonna uusi pimeyden voimilta suojautumisen opettaja Dolores Pimento on taikaministeriön työntekijä, eikä hän ministeriön käsitysten mukaan opeta ainetta kunnolla. Wannabe taikaministeri Hermione ideoi Albuksen kaartin. Hän kutsuu viikonloppuna kiinnostuneita oppilaita Tylyahon Sianpäähän, jossa salainen kerho perustetaan. Kaartin kokoontumispaikka löytyy, kun kotitonttu Dobby kertoo Harrylle tarvehuoneesta. Kaarti lakkautettiin, kun Marietta Edgecombe paljasti kaartin olemassaolon Pimennolle. Kaarti perustettiin uudelleen, kun Kalkaroksesta tuli Tylypahkan rehtori. Albuxen kaarti on kuin Hitlerjugendin pikkupoikasiipi Deutsches Jungvolk.
ellauri037.html on line 24: Den sympatiska gestalten med den finurliga blicken. Apan av danske formgivaren Kay Bojesen fyllde faktiskt 60 år 2011. Den är samma ålder som Jöns. Vi hade en sådan apa hemma på Havsgatan 3. Kanske föräldrarna köpte den på vår Danmarks-resa på 1960-talet, kanske vi hade den redan tidigare. Måste fråga Kristina. Hon är en klassiker som har redan fyllt 70. Finns bland annat hos Artek för 135 euro.
ellauri037.html on line 26: Kay Bojesen var især kendt for design og legetøj i træ, f.eks. hans livgarder fra 1942, aben fra 1951 og elefanten og papegøjen fra 1950´erne. Herudover designede han børnemøbler og gyngeheste. Mange af disse figurer er ikke længere i produktion og indhenter derfor høje priser på auktion.
ellauri037.html on line 280: fortunes regained, treasures uncovered,
ellauri037.html on line 285: forgers of documents tossed down the stairs,
ellauri037.html on line 287: orphans sheltered, widows comforted,
ellauri037.html on line 367: a lucky fortune wrapped in rosy paper,
ellauri037.html on line 368: then just before the labor his mother's fateful dream:
ellauri037.html on line 525: Setämiesystäväni Chamfort sanoo aivan oikein: naiset on tehty käymään kauppaa meidän heikkouxilla, meidän hulluudella, muttei meidän järjellä. (No ei tietysti, miesjärkeä ei ole juuri kaupan, tai se on huonolaatusta, ei löydy ostajia, markkina ei vedä.) Naisten ja miesten väillä on ihokosketus, ei mitään henkistä sielullista eikä luonteen sympatiaa. (Vittu ei ainakaan tän koalan kaa, se on niin totaalisen epäsympaattinen.) Silleen ajatteli antiikkiset ja orientaaliset setämiehet naisista, ja antoivat niille asiaankuuluvan paikan paremmin kuin me (mun kaltaiseni nykypiipunrassit siis), jotka ollaan vanharanskalaisen galantteja ja palvotaan mauttomasti naisia, se on tän kristillis-germaanisen tyhmyyden korkein kukkanen, joka on ainoastaan saanut aikaan sen, että ne on niin arrogantteja ja häikäilemättömiä, että tulee mieleen Benaresin pyhät apinat, jotka tuntien pyhyytensä ja loukkaamattomuutensa pitävät kaikkea izellensä sallittuna. (Olikohan joku daami kiilannut Artun eteen lihakaupan jonossa sen pyytäessä luuta Atmalle, kun se kiihty kirjottamaan tätä turausta?)
ellauri037.html on line 600: Schopenhauerin sivutyöt ja poisjätetyt otoxet oli sen eka menestys, vähän kuin Russellin jokamiehen filosofia. Arttu ja Perttu ymmärsivät loppupeleissä siirtyä niin pukkikirjaimilla kirjotettuun soveltavaan filosofiaan että laahuskin tajuaa. Izehoitoaforismeja jengi haluaa ja sitä se saa, huda hudaa. Sope kelpas aikanaan hätkäyttämään poroporvaria, eihän kukaan ottanut sen filosofiaa ihan todesta. Jotkut sano et täähän on ihan kuin Fichteä ja Schellingiä, jotkut sano et se puhu ristiin. Molemmat arvostelut sai Sopen raivoihin. (No mikä ei saanut, voi kysyä. Ehkä herkkulounas kantapaikassa Englisher Hofissa, jos se oli onnistunut.) Sope sano myös kuten se Waldenin mies Thoreau: puhun ristiin, so what? olen maailman monin poni. Se oli hirmu tyytyväinen kun jengi alkoi palvoa sitä Frankfurtin julkkixena ja sen muotokuvalle rakennettiin pytinki. Se pysyi terveenä, kun söi ja nukkui paljon ja kävelytti Atmaa (tai Butzia) 2h päivässä. Kuoli keuhkokuumeeseen istualtaan sohvalla 1860 72-vuotiaana.
ellauri037.html on line 617: tradition fortzuführen, obwohl er es haßte. Als ihn seine Mutti
ellauri038.html on line 49: Swept it for half a year,
ellauri038.html on line 102: Ei kai se sentään nihilisti ollut, ex nihilo nihil fit, kuten todisteli Schopenhauer. Enempi se oli supermies, joka ei väsähdä muuten kuin kryptoniitista. Aforistista ja runollista tyyliä se tavoitteli, ja julisteli kovasti.
ellauri038.html on line 115: Perhe muutti Röckenistä Naumburgiin, jonka lähellä sijaitsevassa Pfortan oppikoulussa Nietzsche oppi kreikkaa ja latinaa. Hän menestyi koulussa niin, että hän pääsi Bonnin yliopistoon vuonna 1864 opiskelemaan yleistä kielitiedettä ja filosofiaa (no ei, teologiaa). Myöhemmin hän kuitenkin jätti teologian ja keskittyi kielitieteeseen. Niinkuin E.Saarinen.
ellauri038.html on line 137: Tässä lie Nietzschelle tullut kyllä joku sekaannus. Zarathustra oli manikealainen dualisti, hyvät vastaan pahat asetelman pääteoreetikko, siis orjamoralisti. Nietzsche ei ollut vaan paha vaan myös huono, ja vieläpä ruma kuin rengin räkä räystäällä. Kun hyvä ja paha taistelee, ruma saa istua vaihtopenkillä. Nietzsche kertakäyttönenäliinaan tai Nietzsche hihaan, älä toisten naamalle, niin puhui Zarathustra. Jos sua heidegger, älä ainakaan husserl kohti. Jää karanteeniin ja soita teholle jos on Weberiä. Aufforderung zum Tanz, senniminen Arabia-mukikin on olemassa, jossa puput halaavat. Jöhnskö taisi pitää Max Weberistä? Varmaan kun se oli samanlainen kaiken ymmärtäjä. Max oli 20v Nietzscheä nuorempi, ihan eri sukupolvea, ja paljon liberaalimpi, mut vankka porvari. No, se saa jäädä odottamaan pureskeluvuoroaan.
ellauri038.html on line 147: When it comes right down to it I’d much rather have been a Basel professor than God; but I didn’t dare be selfish enough to forgo the creation of the world.
ellauri038.html on line 152: I’m not saying that Nietzsche thought he was God before his breakdown. But he understood the parallel between the creator God and the creator of values. Values must be self-justifying; anything that requires an argument is vulnerable.
ellauri038.html on line 154: As for why this deserves to be called philosophy, it depends on how we define the term. There were philosophers at Athens besides Socrates and Plato, who didn’t oppose philosophy to rhetoric and for whom personal authority was essential to their teaching. Nietzsche aimed to bring that back, at least in his own case – which is the only one that really mattered to him.
ellauri038.html on line 200: Marianne Schnitger was born on 2 August 1870 in Oerlinghausen to medical doctor Eduard Schnitger and his wife, Anna Weber, daughter of a prominent Oerlinghausen businessman Karl Weber. After the death of her mother in 1873, she moved to Lemgo and was raised for the next fourteen years by her grandmother and aunt. During this time, both her father and his two brothers went mad and were institutionalized. When Marianne turned 16, Karl Weber sent her off to fashionable finishing schools in Lemgo and Hanover, from which she graduated when she was 19. After the death of her grandmother in 1889, she lived several years with her mother´s sister, Alwine, in Oerlinghausen.
ellauri038.html on line 202: During the first few years of their marriage, Max taught in Berlin, then, in 1894, at the University of Heidelberg. During this time, Marianne pursued her own studies. After moving to Freiburg in 1894, she studied with a leading neo-Kantian philosopher, Heinrich Rickert. She also began to engage herself in the women´s movement after hearing prominent feminist speakers at a political congress in 1895. In 1896, in Heidelberg, she co-founded a society for the circulation of feminist thought. She also worked with Max to raise the level of women students attending the university. Max found them deplorably charmless.
ellauri038.html on line 208: In 1904, the Webers toured America. In America, Marianne met both Jane Addams and Florence Kelley, both staunch feminists and active political reformers. Also during that year, Max re-entered the public sphere, publishing, among other things, The Protestant Ethic and the Spirit of Capitalism. USA:ssa sen lurituxet satoivat vastaanottavaiseen maahan. Marianne also continued her own scholarship, publishing in 1907 her landmark work Ehefrau und Mutter in der Rechtsentwicklung ("Wife and Mother in the Development of Law").
ellauri038.html on line 210: In 1907, Karl Weber died, and left enough money to his granddaughter Marianne for the Webers to live comfortably. During this time, Marianne first established her intellectual salon. Between 1907 and the start of World War I, Marianne enjoyed a rise in her status as an intellectual and a scholar as she published "The Question of Divorce" (1909), "Authority and Autonomy in Marriage" (1912) and "On the Valuation of Housework" (1912), and "Women and Objective Culture" (1913). The Webers presented a united front in public life. Max defended his wife from her scholarly detractors but carried on an affair with Else Jaffe, a mutual friend.
ellauri038.html on line 212: In 1914, World War I broke out. While Max busied himself publishing his multi-volume study of religion, lecturing, organizing military hospitals, serving as an adviser in peace negotiations and running for office in the new Weimar Republic, Marianne published many works, among which were: "The New Woman" (1914), "The Ideal of Marriage" (1914), "War as an Ethical Problem" (1916), "Changing Types of University Women" (1917), "The Forces Shaping Sexual Life" (1919) and "Women's Special Cultural Tasks" (1919).
ellauri038.html on line 216: Following Max's unexpected death, Marianne withdrew from public and social life, funneling her physical and psychological resources into preparing ten volumes of her husband's writing for publication. In 1924, she received an honorary doctoral degree from the University of Heidelberg, both for her work in editing and publishing Max's work as well as for her own scholarship. Between 1923 and 1926, Weber worked on Max Weber: Ein Lebensbild ("Max Weber: A Biography"), which was published in 1926.[15] Also in 1926, she re-established her weekly salon, and entered into a phase of public speaking in which she spoke to audiences of up to 5,000. During this phase, she continued to raise Lili's children with the help of a close-knit circle of friends
ellauri038.html on line 267: Mix Nietzsche torveaa vaan aforismeja ex cathedra eikä perustele niitä? ellauri038.html on line 390: Seija soitti mulle Eaglesin Hotel Californiaa, sixi pidän siitä.
ellauri039.html on line 341: Installation, performance, and papermaking
ellauri039.html on line 343: Rie Hatsipompponen came to the United States as a high school exchange student in rural Kansas from Sapporo, Japan. Her initial inability to effectively communicate in English led her to engage in artistic forms of expression.
ellauri039.html on line 351: Hatsipompponen’s artistic development is threaded with a series of performance works that are inspired by autobiographical events and social issues. Benevolence evoked an inner quietness with extremely slow and repetitive motions, questioning the exponential acceleration of our contemporary lives. MISEMONO: SIDESHOW dealt with cultural stereotypes and racial issues. Ritual for RED was a re-enactment of the lost memories suffered from a severe auto accident. "My work in execution and establishment communicates both the solid fact and the ephemerality of life."
ellauri039.html on line 355: Work currently in progress at the Mt Holyoke mental hospital is an ancient Japanese game involving paper, stone and scissors. The winning strategy in this game has been worked out by prof. Jokohama Kumahuta (Stanford): Take all three and bash them in the face of the long-nosed lover in prosperity and in adversity.
ellauri039.html on line 376: The victim insisted that she and Hatsipompponen had never been romantic — and that the attacker had never even been to her house before Dec. 23, even though they had been friendly colleagues for 14 years.
ellauri039.html on line 379: An apparently Japanese source clarifies: The injured individual lied that she felt a similar method to get Hachiyanagi to call 911, the paper says. When captured, the educator had the injured individual’s “keys, cellphone, and glasses,” as indicated by the paper, which included that the unfortunate casualty is required to endure. Hachiyanagi at first guaranteed that she had discovered the educator harmed and was attempting to support her, which was the manner by which her garments turned out to be wicked, as per Daily Beast.
ellauri039.html on line 396: (for the 1998 NEH Summer Institute at U. of Massachusetts)
ellauri039.html on line 398: This unit deals with the statement "I am from Germany" as an inclusive identity for people who live in Germany today. The material is aimed at second-year German students. The goal of the unit is to show the diversity of people who live in Germany, to inform the students about how Germans and non-Germans are differentiated, to allow students to experience some attitudes held by and against certain groups of people living in Germany, and to expect students to have an awareness of what it can mean when someone says "I am from Germany." The REFLECTION section can be found in each of the various subsections of the unit.
ellauri039.html on line 406: The music is a folksong that spans four centuries; and the students become aware of the continuity of German culture through folksongs.The background material is disseminated in the form of pictures, statistics, and a historical time-line. Motivation and interest is generated through the songs which focus the learner on the fact that the lesson involves products of German culture. While reading, the learners are confronted not just with the separation of Germany, but also with the division of the Germans in Germany. On the cognitive level, learners gather information about Germany's recent past from World War II to the present. Given these facts the learners connect the past with the German's recent fixation on "Vergangenheits- und Gegenwartsbewältigung." Learners take this theoretical information and explore sites found on the Internet where they find information in German on the issue of identity. This activity forms the basis for reaching a consensus on such questions as:
ellauri039.html on line 430: 5.2 Students enjoy learning a folk song thereby using the language for enrichment.
ellauri039.html on line 432: Eli lopultakin asiaan: mites tällä voi nyt rikastua? Mitä uusia bisnesmahixia nyt kun ei ole muuri esteenä ja historia on lopussa, kuten huomauttaa Jokohama Fukuyama (1952, siis mun ikäinen), saxen kanssa riehunutta sievää leidiä 19 vuotta vanhempi Yodan näköinen Stanfordin neropatti?
ellauri039.html on line 434: Yoda varmaan seuraa historian pysähtymistä siitä Helsingin rautatieaseman tornia muistuttavasta Stanfordin yliopiston maamerkistä, jossa sijaizi äärioikeiston Hoover-instituutti. Palmut huojuilevat tuulessa nostaen päitään korkealle, ilmastonmuutoxesta piittaamatta kuin Simo Katon runossa. Luonnonkatastrofit jatkaa siitä mihin historia lopetti.
ellauri039.html on line 505: Yes, I came from America and I've lived in Tampere for 4 years, soon 5. I will say this, Finland is far beyond America in a lot of ways.
ellauri039.html on line 509: Americas healthcare system is still in its evolutionary stage, where as Finland provides affordable healthcare. My left ear was damaged by a doctor who refused to fix it, because we were poor, we couldn't take legal action or afford to fix my ear. I was nearly deaf in my right ear for all of my teens and twenties. When I moved to Finland, it was simple to fix and only costed me 40€ (approximately 41/42$). Compared to the estimated 12k they were going to charge me back home it was a god send.
ellauri039.html on line 511: The vegetables are vastly cheaper and better quality. Despite Virgina, and where I am from being farming land, they only farm soy, cotton, and what we called "horse corn". Here, Finland has an intense growing season that is short but plentiful. Rutabagas, Beets, Carrots, Potatoes, Tomatoes, are all vegetables I have seen locally sourced from Finland. You can get 2kg of Rutabegas for .59/kg! I was never able to find that kinda deal back home, even at farmer markets. So eating healthy is definitely easier here than it was back home.
ellauri039.html on line 517: Streets are clean, the forest is clean, the lakes are swimmable. There is very little pollution, and they are working to further cut back on pollution still. Recycling is a major thing as well, and it isnt difficult to find a way to recycle.
ellauri039.html on line 521: For me, a developed nation is one in which it cares for it´s people. That accepts science when it says “this affects your health negatively", and says “we don't want our people sick"
ellauri039.html on line 525: The laws are still a bit sticky and buracracy is an annoying and painfully slow process. However Finland has the capacity for change that I don´t really see elsewhere. I respect that in Finland.
ellauri039.html on line 768: Edward Morgan Forster OM CH (1 January 1879 – 7 June 1970) was an English novelist, short story writer, essayist and librettist. Many of his novels examine class difference and hypocrisy, including A Room with a View (1908), Howards End (1910) and A Passage to India (1924). The last brought him his greatest success. He was nominated for the Nobel Prize in Literature in 16 different years.
ellauri039.html on line 772: The story revolves around three families in England at the beginning of the 20th century: the Wilcoxes, rich capitalists with a fortune made in the colonies; the half-German Schlegel siblings (Margaret, Helen, and Tibby), whose cultural pursuits have much in common with the Bloomsbury Group; and the Basts, an impoverished young couple from a lower-class background. The idealistic, intelligent Schlegel sisters seek to help the struggling Basts and to rid the Wilcoxes of some of their deep-seated social and economic prejudices.
ellauri040.html on line 327: The generation born completely within the technological age, war on terror, and multiculturalism. This generation is the first true global culture as their characteristics and trend is more uniform across the globe as they become the most open minded generation to date.
ellauri040.html on line 333: More recently metamodernism, post-postmodernism and the "death of postmodernism" have been widely debated: in 2007 Andrew Hoberek noted in his introduction to a special issue of the journal Twentieth Century Literature titled "After Postmodernism" that "declarations of postmodernism's demise have become a critical commonplace". A small group of critics has put forth a range of theories that aim to describe culture or society in the alleged aftermath of postmodernism, most notably Raoul Eshelman (performatism), Gilles Lipovetsky (hypermodernity), Nicolas Bourriaud (altermodern), and Alan Kirby (digimodernism, formerly called pseudo-modernism). None of these new theories or labels have so far gained very widespread acceptance. Sociocultural anthropologist Nina Müller-Schwarze offers neostructuralism as a possible direction.
ellauri040.html on line 337: forum.com/wp-content/uploads/2011/03/article_large-3.jpg" />
ellauri040.html on line 588: Sir Thaddeus (in Polish Pan Tadeusz, czyli ostatni zajazd na Litwie. Historia szlachecka z roku 1811 i 1812 we dwunastu księgach wierszem) is a long poem with an even longer name by Lithuanian romantic poet Adam Mickiewicz. It is regarded as a Polish national epic. It was first published in Paris in 1834. The poet was then in exile in France. Sir Thaddeus is a story of a conflict between two noble families, the Soplicas and the Horeszkos. The time is 1811 and 1812, shortly before Napoleon invaded Russia. When attacked by Russian soldiers, both families fought against the enemy. When not, they fought each other. The conflict between the families was ended with the marriage of Thaddeus Soplica and Sophia Horeszko.
ellauri040.html on line 590: Adam Mickiewicz was born in the East of the former Polish-Lithuanian state. Because of that he called Lithuania his mother-country. Eka ajattelin et ompa outoa, Puolan kansalliseepos Liettuasta, mut kelaa: onhan Kalevalakin Karjalan laulumailta.
ellauri040.html on line 597: Lithuania, my country, thou art like health; how much thou shouldst be prized only he can learn who has lost thee. To-day thy beauty in all its splendour I see and describe, for I yearn for thee. (Translation in prose by George Rapall Noyes).
ellauri040.html on line 604: Mistä Pan "Hra" tulee, forums.com/language/etymology-pan-pani-42020/">ei kukaan tunnu tietävän, paizi se on lyhennys zupanista. Kukaan ei tunnu tietävän mistä zupan tuli. Jonkinlainen voivodi se oli.
ellauri041.html on line 44: Tšukovski sai filologian tohtorin oppiarvon vuonna 1957 ja Oxfordin yliopiston kirjallisuuden kunniatohtorin arvonimen vuonna 1962. Hänen teoksiaan on julkaistu miljoonien kappaleiden painoksina ja käännetty monille vieraille kielille. Tšukovskin lapsia olivat kirjailijat Lidija Tšukovskaja ja Nikolai Tšukovski.
ellauri041.html on line 145: saamassa, neandentaalien tavoin jaetaan tuotantoa toisilleen tit for tat.
ellauri041.html on line 389: Antti ei toivo Tommille Puovon kohtaloa. Puovo ärähteli lehtimiehille niin ärhäköitä aforismeja, etteivät ne saaneet siitä irti tuon taivaallista. Melenderiäkin kunnioitetaan ja pelätään jo sopulilaumassa, senkin jyrsintähampaat on jo kuluneet eri terävixi. "Yxikin vale, kaunistus tai yleistys tuhoaa kirjailijan", siteeraa Kokkolan poika ihaillen leipurinsälliä stadin Linjoilta. Enemmistö niistä lie jo sitten tuomittu Tommin toimesta hautuumaan jäykkäjäseniseen viihdytyspataljoonaan, jonka majuri on Paavo Haavikko.
ellauri041.html on line 425: Knasun parhaassa kirjassa En tid for alt enkeleistä tulee lokkeja.
ellauri041.html on line 1389: Fahre fort meine Tochter, ich höre schon!
ellauri041.html on line 1401: Fahre fort meine Tochter, ich höre scho n!
ellauri041.html on line 1403: Und sah mich an in einem fort.
ellauri041.html on line 1412: Fahre fort meine Tochter, ich höre schon!
ellauri041.html on line 1420: Fahre fort meine Tochter, ich höre schon!
ellauri041.html on line 1888: er den som formår
ellauri041.html on line 1889: at forstå også den
ellauri041.html on line 1890: som han ikke forstår
ellauri041.html on line 1901: Han vil for altid
ellauri041.html on line 1935: Spearman congratulates Netflix for picking up the show as it contributes to "telling international stories from places Americans don't consider"; Jonathon Wilson of Ready Steady Cut says that it is "another solid piece of overseas programming".
ellauri041.html on line 1941: Reviewing season two for El País, Delclós suggests that the necessary suspension of disbelief is harder to cover up with comedy.
ellauri041.html on line 1968: Is Finland a country? Do they have cars in Finland? How is Germany for Indians? Varmaan parempi kuin jenkkilä, jossa ainoot hyvät intiaanit on kuolleita. Why are Swedes so successful? Which countries don't like Finland? Nää on jenkkiläisen Quora sivuston ozikoita.
ellauri042.html on line 77: with fore and aft serrations! nauloineen ja kiskoineen, niillä vie
ellauri042.html on line 79: for quick eviscerations! saaliin, joka pahaa-aavistamatta jaloittelee
ellauri042.html on line 89: It was a sight few will forget! Se näky ei hevin häivy mielestä!
ellauri042.html on line 110: where he had lived before. sinne mistä se oli alunperin tullutkin.
ellauri042.html on line 124: for play and exercise. leikille ja liikunnalle.
ellauri042.html on line 155: - Thank you for that tastelesss - Kiitos tuosta mauttomasta
ellauri042.html on line 156: and entirely uninformative report ja täysin epäasiallisesta esitelmästä
ellauri042.html on line 216: The authors of the PNAS article estimate that the mass of wild land mammals is seven times lower than it was before humans arrived (keep in mind it’s difficult to estimate the exact history of the number of animals on Earth). Similarly, marine mammals, including whales, are a fifth of the weight they used to be because we’ve hunted so many to near extinction.
ellauri042.html on line 218: And though plants are still the dominant form of life on Earth, the scientists suspect there used to be approximately twice as many of them — before humanity started clearing forests to make way for agriculture and our civilization.
ellauri042.html on line 220: The census in the PNAS paper isn’t perfect. Though remote sensing, satellites, and huge efforts to study the distribution of life in the ocean make it easier than ever to come up with estimates, the authors admit there’s still a lot of uncertainty. But we do need a baseline understanding of the distribution of life on Earth. Millions of acres of forests are still lost every year. Animals are going extinct 1,000 to 10,000 faster than you’d expect if no humans lived on Earth. Sixty percent of primate species, our closest relatives on the tree of life, are threatened with extinction.
ellauri042.html on line 326: keskustelun kilpailevina utiliteetteina totuus ja informatiivisuus.
ellauri042.html on line 327: Jos totuus on tapissa, ei kannata sanoa mitään informatiivista,
ellauri042.html on line 331: odotuxen vastainen on informatiivista, ja ristiriita on sitä eniten.
ellauri042.html on line 463: Dansk litteratur og i særdeleshed dansk autofiktion er spækket med modbydelige forældre, der svigter og misbruger deres børn på både tænkelige og utænkelige måder. Kim Leines far gør det i Kalak (2007), Erling Jepsens far gør det i Kunsten at græde i kor (2002), og Morten Sabroes mor gør det i Du som er i himlen (2007). Jens Blendstrups 'Gud taler ud' fra 2004 er også et portræt af en forælder, der skruppelløst krænker og sårer, men i modsætning til de øvrige forfattere, leverer Blendstrup en roman, der hverken er et opgør eller en konfrontation. Blendstrup skriver uden omveje og mellemled. Der er ingen stræben efter forsoning med de svigt og sår, en barndom kaster af sig. Der er blot et dybtgående og egensindigt portræt af en alkoholiseret og dæmonisk gnistrende far til fire i et århusiansk villaparadis.
ellauri042.html on line 465: I korte, enkeltstående scener følger romanen familien fra den ruller flyttevognen – med den lille Jens sovende i en kommodeskuffe på ladet – ind ved villaen i Risskov, til faren til sidst dør af kræft, og de fire voksne sønner samles til en fælles afsked. Det er med stor sans for det mundrette sprog og for det humoristiske og komiske, at Blendstrup skildrer faren, også i de mest usympatiske situationer, når han tager livet af en kat med en brevkniv, når han lader sin hund rasere en nabos hønsehus, når hans næver sidder løst, og familien gemmer sig bag låste døre og under gamle sofaer, når han planter sine drømme om jordomrejse til havs i sine sønners hoveder, men ender med at drikke pengene op.
ellauri042.html on line 467: Ved at hjælp af det enkle og effektfulde greb at erstatte substantivet ’far’ med det overjordiske og almægtige ’Gud’ får Blendstrup den distance, der skal til for at kunne skrive et uforbeholdent og umiddelbart portræt af sin forgudede far. Samtidig skaber referencen til de højere magter en finurlig humoristisk effekt:
ellauri042.html on line 473: ”Åh, menneske, brøler Gud og er ved at kvæles i sin snaps. Åh Gud, mennesker, nynner han og langsomt fortager gråden sig og bliver til en fin hvid smerte som Gud kan bære på i timevis uden at blive det mindste forpustet eller træt.”
ellauri042.html on line 475: Blendstrups sprogsnilde og nænsomme registreringer gør Gud taler ud til en latterforløsende beretning om et svigefuldt, grænseoverskridende overmenneske, som dog også leverer et stort engagement og nærvær i livet og sin familie. Og kan bogen ikke læses som et opgør eller en forsoning, kan den i stedet forstås som et forsøg på at videreføre arven efter faren eller måske endda at levendegøre ham post mortem ved at lade ham låne sønnens stemme. I en af romanens afsluttende scener, hvor faderen som en følge af sygdommen har mistet stemmen, assisterer sønnen Jens ham ved at lade ham låne sin egen. Faren har skrevet en tale til en familiefest, og Jens stiller sig bag ham med et lagen over hovedet og læser talen højt, imiterende farens stemme, og imens sidder faren på sin stol og mimer med. Romanen ligner en videreførelse af dette eksperiment, hvor Jens iklæder sig nogle sproglige gevandter, der tillader ham at agere sin fars stemme. Og arven efter faren kommer stærkt til udtryk i Jens’ finurlige fikumdikken rundt med sproget.
ellauri042.html on line 477: Romanen blev et gennembrud for Blendstrup, der før Gud taler ud skrev i kortere genrer. Han debuterede med novellesamlingen Mennesker i en mistbænk i 1994. Blendstrups tone er bramfri, men blandet med en fin følsomhed over for det nære. Humoren, det groteske og det surrealistiske går igen i Blendstrups forfatterskab. Jens Blendstrup har siden Gud taler ud skrevet både noveller, romaner, dramatik og tekster til Frodegruppen 40, som han også er forsanger i. Han tager den selvbiografiske fortælling op igen med romanen Bombaygryde fra 2010. Sammen med litteraturkritikeren Lars Bukdahl optræder Blendstrup med den unikke genre ’litterær hypnose’, som er en blanding af dilettantkomedie, oplæsning og dans. Blendstrup er blevet kaldt litteraturens pølsemand, og som en del af forfatterskabets eksistentielle komik står han ikke tilbage for at læse sine tekster højt med en tehætte på hovedet. Men med Gud taler ud står Jens Blendstrup også tydeligt frem som villavejsvidne, hvor det almindelige skildres i dets mange facetter, og det, der på overfladen ligner et almindeligt, rutinepræget liv i et almindeligt, rutinepræget forstadskvarter, viser sig at rumme både små og store særheder.
ellauri042.html on line 502: The youngest son narrates the tale. He, his brothers, and his mother are all sympathetic characters, relatively normal people, though each has their own beliefs, quirks, and problems. The failure of my-way-or-the-highway Dad to show respect or even empathy for those who disagree drives the story. He could have been portrayed as an easy person to hate, but even with his limitations, it's obvious he is still trying to do good. To that extent, this film succeeds.
ellauri042.html on line 516: Watched this on television.. if i could rate it 0, it´d still be to good for this movie.
ellauri042.html on line 527: Mikä pahinta, ei ollut sanomaa. Gods last message to mankind: we apologize for the inconvenience. Se on voi, elämä ei ole pelkkää voittosanomaa. Sen on jenkit saaneet hiljan nahoissansa tuntea.
ellauri042.html on line 568: Sacksin vanhempien mielenkiinto osoitti kuitenkin lääketieteeseen ja niinpä hän suoritti lääketieteen opinnot Oxfordin Queen’s Collegessa. Vuonna 1960 hän oli lomalla Kanadassa ja lähetti sieltä vanhemmille sähkeen, jossa oli lyhyt viesti: ”Jään tänne”. Kein Wunder.
ellauri042.html on line 578: Kirjassaan The Man Who Mistook His Wife for a Hat (1985; suom. Mies joka luuli vaimoaan hatuksi) Sacks kertoo hauskasti, kuinka erilaiset neurologiset häiriöt vaikuttavat ihmisten ja heidän omaistensa arkeen. Kirjasta on tehty sekä ooppera (säveltänyt Michael Nyman) että näytelmä (tekijä Peter Brook). Helsingissä toimiva Lilla Teatern esitti näytelmän vuonna 2003 ja Turun kaupunginteatteri Juha Siltasen ohjaamana keväällä 2010. Ei pientä mitään.
ellauri042.html on line 644: Part of Pope's bitter inspiration for the characters in the book come from his soured relationship with the royal court. The Princess of Wales Caroline of Ansbach, wife of George II, had supported Pope in her patronage of the arts. When she and her husband came to the throne in 1727 she had a much busier schedule and thus had less time for Pope who saw this oversight as a personal slight against him. When planning the Dunciad he based the character Dulness on Queen Caroline, as the fat, lazy and dull wife. Pope's bitterness against Caroline was a typical trait of his brilliant but unstable character. The King of the Dunces as the wife of Dulness was based on George II. Pope makes his views on the first two Georgian kings very clear in the Dunciad when he writes 'Still Dunce the second reigns like Dunce the first'.
ellauri042.html on line 652: Pope's choice of new 'hero' for the revised Dunciad, Colley Cibber, the pioneer of sentimental drama and celebrated comic actor, was the outcome of a long public squabble that originated in 1717, when Cibber introduced jokes onstage at the expense of a poorly received farce, Three Hours After Marriage, written by Pope with John Arbuthnot and John Gay. Pope was in the audience and naturally infuriated, as was Gay, who got into a physical fight with Cibber on a subsequent visit to the theatre. Pope published a pamphlet satirising Cibber, and continued his literary assault until his death, the situation escalating following Cibber's politically motivated appointment to the post of poet laureate in 1730.
ellauri042.html on line 669: Kuuntelin Easter Paradea starrin Judy Garland ja Fred Astaire. Kyllä se olikin syvältä perseestä. Hanurimusiikkia Jenkeistä. Fred on niin homon näköinen et on vaikee uskoa. Fred Astaire may have married twice and had children, but Gore Vidal told his nephew he shafted the famous dancer and actor in Hollywood. Olen pederasti, sanoi Vidal toimittajalle. Have a nice day! sanoi taxikuski Vidalille. No, I have other plans for the day, Vidal läppäsi. Se kävi paljon Bangkokissa. Harri Jäppinen kävi Indonesiassa.
ellauri042.html on line 680: Margaret Eleanor Atwood CC OOnt CH FRSC (born November 18, 1939) is a Canadian poet, novelist, literary critic, essayist, teacher, environmental activist, and inventor. Since 1961, she has published 18 books of poetry, 18 novels, 11 books of non-fiction, nine collections of short fiction, eight children's books, and two graphic novels, as well as a number of small press editions of both poetry and fiction. Atwood has won numerous awards and honors for her writing, including the Booker Prize (twice), Arthur C. Clarke Award, Governor General's Award, Franz Kafka Prize, Princess of Asturias Awards, and the National Book Critics and PEN Center USA Lifetime Achievement Awards. A number of her works have been adapted for film and television.
ellauri042.html on line 684: In 1968, Atwood married Jim Polk, an American writer; they divorced in 1973 without issue. Maybe they ought to have bought a handmaid. She formed a relationship with fellow novelist Graeme Gibson soon afterward and moved to a farm near Alliston, Ontario, where their daughter, Eleanor Jess Atwood Gibson, was born in 1976. The family returned to Toronto in 1980. Atwood and Gibson were together until September 18, 2019, when Gibson died after suffering from dementia. She wrote about Gibson in the poem Dearly and in an accompanying essay on grief and poetry published in The Guardian in 2020.
ellauri042.html on line 688: In 2017 Gibson was diagnosed with early signs of vascular dementia. He died on 18 September 2019 in London, England, where Atwood was promoting her new book, five days after having a big stroke. Atwood later said about his death that it had not been unexpected due to the vascular dementia, had been a good one—and in a good hospital, and his children had time to come and say goodbye—and that he had been "declining and he had wanted to check out before he reached any further stages of that".
ellauri042.html on line 695: Fedor M. Dostoevsky´s family had old-Lithuanian aristocratic origins. The name was derived from the Russian word dostoijny, which means dignified. What a misnomer. Fyodor Mikhailovich Dostoevsky was born on October 30th, 1821 (old Julian calendar; on November 11th, 1821 according to the Gregorian calculation) in Moscow, as the second son of Mikhail Andreevich Dostoevsky, a doctor at the hospital for the poor.
ellauri042.html on line 699: Maria Fyodorovna Nechayeva, his mother, was descended from a conservative Moscow merchant family. Dostoevsky was educated at home and at a private school. The family lived in a very small apartment, which his father also used as a doctor´s practice. The patriarchal and avaricious character of his father was seminal for the personal and the artistic development of Fyodor.
ellauri042.html on line 706: The doctor wrote: “1850, he had his first epileptic attack with crying, amnesia, cloniform movements, foam around his mouth, and dyspnoea with weak and rapid pulsation of the heart. This first attack lasted for 15 min. The attack was followed by common exhaustion and reachievment of consciousness. 1853, he had another attack, and meanwhile, the attacks return at every end of the month”. During his Siberian years, Dostoevsky became a devout follower of the Russian Orthodox Church and a persuaded monarchist.
ellauri042.html on line 717: Dostoevsky´s illness influenced some peculiarities of his writing, his language and style. Dostoevsky´s bad memory was well known; he had to take notes for everything His language is nervous, tense and impulsive. His phrases are sometimes long and complicated, containing a fanciful conglomeration of colloquial words and expressions, official, journalistic and scientific terms, and slips of the tongue, foreign words, names and quotations. But now and then we can see here very short, elliptic phrases.
ellauri042.html on line 719: Dostoevsky´s favorite word was “vdrug” (“suddenly”). A lot of events in Dostoevsky´s novels begin suddenly, without preparations and explanation – like seizures. (But he did at times have a manic aura just before.) Dostoevsky also used frequent repetitions of the same word with different intonations. It made an impression of convulsions and shocked the literary critics. He wrote in a meticulous manner, using every empty space of a sheet (see Fig. 2). His style showed a tendency toward extensive and in some cases compulsive writing, and the writings were often concerned with moral, ethical, or religious issues. This may reflect a syndrome of interictal behavior changes that was described in temporal lobe epilepsy by Waxman and Geschwind.
ellauri042.html on line 776: Josef Mengele var stationerad i koncentrationslägret Auschwitz från den 30 maj 1943 till den 18 januari 1945, där han var chefsläkare. Han utförde hänsynslösa och för medicinvetenskapen tvivelaktiga experiment på lägerfångar, med full licens för att lemlästa eller döda dem. Han valde även ut vilka judar som skulle föras till gaskamrarna vid ankomst till lägret. Främst valde han att experimentera på dvärgar och enäggstvillingar, som kom att benämnas "Mengeles tvillingar". Även vivisektion utfördes på fångarna. Vidare utfördes experiment på ögon där Mengele genom olika metoder försökte ändra ögonfärg på fångar från brun till blå, bland annat med bläckinjektioner vilket kunde leda till blindhet, smärta och infektioner. Han utförde operationer där han plockade ut olika delar ur kropparna. Mengele injicerade också till exempel kloroform direkt in i hjärtat på offren, för att kunna utföra försök med färska lik. Många operationer och experiment utfördes dessutom utan bedövning. Många av dem som överlevde Mengeles experiment blev svårt skadade och led av invalidiserande skador efter kriget. Vid ett tillfälle övervakade Mengele två romska barn när de syddes ihop i syfte att skapa siamesiska tvillingar.
ellauri042.html on line 804: Euclid’s fifth proposition in the first book of his Elements (that the base angles in an isosceles triangle are equal) may have been named the Bridge of Asses (Latin: Pons Asinorum) for medieval students who, clearly not destined to cross over into more abstract mathematics, had difficulty understanding the proof—or even the need for the proof. An alternative name for this famous theorem was Elefuga, which Roger Bacon, writing circa ad 1250, derived from Greek words indicating “escape from misery.” Medieval schoolboys did not usually go beyond the Bridge of Asses, which thus marked their last obstruction before liberation from the Elements.
ellauri042.html on line 811: Sacks forbade any mention of his homosexuality, though he had told his would-be biographer Wechsler about his closeted yearnings and crippled attempts at love. His Boswell shelved the notes for 30 years. Ollie changed his mind on his deathbed: Do it! You must!
ellauri042.html on line 826: Vajakki Repekka sopeutu mainiosti tiiatteriin. Tuskin huohmasi eze oli vammanen. Helppo uskoa kun kazoo nykyisiä nettisarjoja, niissä ei muunlaisia näytä olevankaan. Esim käsineitoa tai valtaistuinpeliä. All the things I do for love, heittää siskoansa bylsivä vallantavottelija ja tyrkkää huolimattomasti niitä vaklanneen pikkupojan alas jyrkänteeltä. Mitenhän käy seuraavassa jaxossa?
ellauri042.html on line 877: No man is an Iland, intire of it selfe; every man is a peece of the Continent, a part of the maine; if a Clod bee washed away by the Sea, Europe is the lesse, as well as if a Promontorie were, as well as if a Mannor of thy friends or of thine owne were; any mans death diminishes me, because I am involved in Mankinde; And therefore never send to know for whom the bell tolls; It tolls for thee. [Donne´s original spelling and underlining]
ellauri042.html on line 921: Ask for those kings whom thou saw´st yesterday, Kysy noilta kuninkailta jotka eilen näit,
ellauri042.html on line 937: John Donne is most commonly known for being part of the ‘metaphysical poets’, a group of poets who wrote about love and religion using complex metaphors called conceits. These poets didn’t know each other, and this name was given by literary critics some years later. Nevertheless, John Donne is considered to be one of the best metaphysical poets. John Donne converted to Anglicanism later in his life. By 1615 he became a priest because King James I ordered him to do so. Donne was a member of Parliament in 1601 and in 1614. He also spent a short time in prison because he married his wife, Anne More, without permission. They had twelve children and Anne died while extruding the XIIth.
ellauri042.html on line 943: Donne's style is characterised by abrupt openings and various paradoxes, ironies and dislocations. These features, along with his frequent dramatic or everyday speech rhythms, his tense syntax and his tough eloquence, were both a reaction against the smoothness of conventional Elizabethan poetry and an adaptation into English of European baroque and mannerist techniques. His early career was marked by poetry that bore immense knowledge of English society. Another important theme in Donne´s poetry is the idea of true religion, something that he spent much time considering and about which he often theorised. He wrote secular poems as well as erotic and love poems. He is particularly famous for his mastery of metaphysical conceits.
ellauri042.html on line 945: Despite his great education and poetic talents, Donne lived in poverty for several years, relying heavily on wealthy friends. He spent much of the money he inherited during and after his education on womanising, literature, pastimes, and travel. In 1601, Donne secretly married Anne More, with whom he had twelve children. In 1615 he was ordained Anglican deacon and then priest, although he did not want to take holy orders and only did so because the king ordered it. He also served as a member of Parliament in 1601 and in 1614.
ellauri042.html on line 947: During the next four years, Donne fell in love with Egerton´s niece Anne More, and they were secretly married just before Christmas in 1601, against the wishes of both Egerton and Anne's father George More, who was Lieutenant of the Tower. Upon discovery, this wedding ruined Donne's career, getting him dismissed and put in Fleet Prison, along with the Church of England priest Samuel Brooke, who married them,[13] and his brother Chistopher, who stood in in the absence of George More to give Anne away. Donne was released shortly thereafter when the marriage was proved to be valid, and he soon secured the release of the other two. Walton tells us that when Donne wrote to his wife to tell her about losing his post, he wrote after his name: John Donne, Anne Donne, Un-done.[14] It was not until 1609 that Donne was reconciled with his father-in-law and received his wife´s dowry,
ellauri042.html on line 949: After his release, Donne had to accept a retired country life in a small house in Pyrford, Surrey, owned by Anne´s cousin, Sir Francis Wooley, where they resided until the end of 1604. In spring 1605 they moved to another small house in Mitcham, London, where he scraped a meager living as a lawyer, while Anne Donne bore a new baby almost every year. Though he also worked as an assistant pamphleteer to Thomas Morton writing anti-Catholic pamphlets, Donne was in a constant state of financial insecurity.
ellauri042.html on line 951: Although King James was pleased with Donne's work, he refused to reinstate him at court and instead urged him to take holy orders. At length, Donne acceded to the king's wishes, and in 1615 was ordained priest in the Church of England. In late November and early December 1623 he suffered a nearly fatal illness, thought to be either typhus or a combination of a cold followed by a period of fever. During his convalescence he wrote a series of meditations and prayers on health, pain, and sickness that were published as a book in 1624 under the title of Devotions upon Emergent Occasions. One of these meditations, Meditation XVII, contains the well known phrases "No man is an Iland" (often modernised as "No man is an island") and "...for whom the bell tolls".
ellauri042.html on line 953: Anne gave birth to twelve children in sixteen years of marriage, (including two stillbirths—their eighth and then, in 1617, their last child); indeed, she spent most of her married life either pregnant or nursing. The ten surviving children were Constance, John, George, Francis, Lucy (named after Donne´s patroness Lucy, Countess of Bedford, her godmother), Bridget, Mary, Nicholas, Margaret, and Elizabeth. Three (Francis, Nicholas, and Mary) died before they were ten. In a state of despair that almost drove him to kill himself, Donne noted that the death of a child would mean one mouth fewer to feed, but he could not afford the burial expenses. During this time, Donne wrote but did not publish Biathanatos, his defense of suicide. Anne died on 15 August 1617, five days after giving birth to their twelfth child, a still-born baby. Donne mourned her deeply, and wrote of his love and loss in his 17th Holy Sonnet.
ellauri042.html on line 968: Dost woo my soul, for hers offering all thine: kosiskelet mua, korvauxexi hiänestä,
ellauri043.html on line 26: Flaubert ähräs pikku Anttonin kiusaamisen kaa tapansa mukaan vuosikausia. Se on proosaruno eli pikemminkin paasaus. On siinä vähän koulunäytelmänkin näköä. Semmonen kuvaelma paizi että puhetta on paljon. Apus mä oon piru. .Se on täynnä oppineita viittauxia. Mukana näyttää olevan laaja kerettiläisten indeksi ja antiikin jumalia kuin kirppuja. Kiintoisaa. Ja pyhä Anttoni on tässä aika tekopyhä paskiainen. Hauskasti se istuu skiitan kotisohvalla, surffaa pyhästä kirjasta peukalovärssyjä kuin Kaarlo Syväntö ja vaihtaa taajaan näkykanavaa. Sormi kipeänä kuin Wagnerilla. Wagner sikakin pääsee taivaaseen, Wilhelm Buschin sinileninkinen emäntä on luvannut. Yhdessä kiltin antimuusan Viivin kanssa. Ystävää ei tarvi jättää. Jätä perheesi ja seuraa minua, sanoo vaan tylsät setämiehet. Ota vuoteesi ja kävele. Käskyjä ja kehotuxia. Too much monkey business for me to be involved in.
ellauri043.html on line 1365: Taivaallinen maa on yläpäässä, kuolevainen maa on alapäässä. Sitä kannattelee 2 enkeliä Splenditenens ja 6-kasvoinen Omofori. (Elefantteja ei mainita, eikä kilpikonnia.)
ellauri043.html on line 3598:
According to ancient belief, the androdamas is a stone resembling the diamond, said to be found in the sands of the Red Sea, in squares or dies. Its name denotes the virtue belonging to it, namely, to restrain anger, mitigate lunacy, and lessen the gravity of the body. Source for information on Androdamas: Encyclopedia of Occultism and Parapsychology dictionary.
ellauri043.html on line 4215: kaaoxen eka tietoisuus, sukelsin kuilusta kovettamaan matskua, säätelemään formuja; ja mä opetin humaaneille kalastusta, pirttiviljelystä, kaunokirjotusta ja kirkkohissaa.
ellauri043.html on line 4783:
Coucoupha est employé comme nom masculin singulier. Employé comme nom. 1. dans l'Antiquité, en Égypte, animal mythique à longue oreilles figurant sur les sceptres des souverains. Quelques mots au hasard. Lisää henkiolentoja. In old pharmacy, a cucupha or cucufa was a cap, or cover for the head, with cephalic spices quilted in it, worn for certain nervous distempers, particularly those affecting the head. Saint Cucuphas is a martyr of Spain. His feast day is 25 July but in some areas it is celebrated on 27 July to avoid conflict with the important feast day of Santiago, the patron saint of Spain. His name is said to be of Phoenician origin with the meaning of "he who jokes, he who likes to joke."
ellauri043.html on line 5346: Aiskulapios etenee melankolisen oloisena, edes näkemättä Samosta ja Telesforosta, jotka kuulustelee sitä ahdistuneina. Sosiopolis elealainen, pythonin muodossa, rullaa kiekuroitaan kohti syvyyttä. Doespane huimaantuneena heittäytyy sinne ize. Britomartis, huutaen pelosta, roikkuu liivinsä renkaista. Kentaurit tulee täyttä laukkaa, ja mukeltavat suinpäiin mustaan reikään.
ellauri043.html on line 5912: Siis mitä? Maailmanhistoria on peli, jossa jumalalla on voittostrategia. Ei se muuta mieltään kesken peliä eikä koskan ylläty apinan siirrosta, koska peli on sille täydellisen informaation peli. Se on kazonut kaikkien kortit. Vähän sellistä Arskan draamaattista ironiaa.
ellauri043.html on line 5920: Jumalan viimeinen sana ihmiskunnalle: we apologize for the inconvenience. Teemme yhteistä hyvää. Sun kävi kalpaten, se on voi. Tasan ei käy onnen lahjat. Onni yxillä, kesä kaikilla. Sori siitä. Mitäs läxit. Oma vika pikku sika. Tyhmästä päästä kärsii koko ruumis. Parempi onni ensi kerralla.
ellauri045.html on line 170: The so-called GAL-TAN scale has now become fashionable among political scientists to "complement" the traditional left-right scale with a new "scale" usually called the GAL-TAN scale. The capital letters here indicate the endpoints of the "scale" and they stand for Green-Alternative-Libertarian and Traditional-Authoritarian-Nationalist respectively.
ellauri045.html on line 252: Mikä on ensimmäinen tunne, joka tulee mieleen formula 1 auton ajamisesta? ellauri045.html on line 324: Variety staff wrote that Saroyan’s “initial original screenplay is a brilliant sketch of the basic fundamentals of the American way of life, transferred to the screen with exceptional fidelity.” The New York Times critic Bosley Crowther chided the film for excessive sentimentality, saying it featured "some most maudlin gobs of cinematic goo."
ellauri045.html on line 330: Stephen Fry ei haluu politiikkaan. First, I would rather suck turds for a living. Secondly I can’t make my mind up on Big Issues. Stephen Fry on bipolaarinen homo ja juutalainen (oikealta eli äidin puolelta). Ainoa joka pystyy huijaamaan juutalaista on armenialainen. Ja kääntäen.
ellauri045.html on line 473: Jesenin olisi helppo kuitata Venäjän artomellerinä heinänkorsi suussa, jonka keskeislyyrisissä runoissa kuljeskellaan orpona maailmalla haikaillen katoavan kyläkulttuurin perään. Jesenin toimi kuitenkin myös imaginistien liikkeessä. Aikakauden keskeisiin suuntauksiin, akmeismiin ja futurismiin, verrattuna imaginismin merkitys oli ehkä marginaalinen, mutta sillä oli sukulaisryhmiä ulkomailla. Esimerkiksi amerikkalaiset imagistit, kuten Ezra Pound, olivat käsityksissään kielen metaforisuudesta hyvin lähellä imaginistien ideoita. Imaginistit korostivat kuvan ja metaforan itsetarkoituksellista merkitystä. Markku Anhava, bonzaimodernistin pikkupartainen poika 65 vee, haukkui myöskin Hyvärisen Jeseninkäännöxen pataluhaxi. Markku tuntee asiaa, se on Suomen Jeseninin Arto Mellerin elämäkerturi.
ellauri045.html on line 487: Jesenin käyttää välillä hyviäkin metaforia, mutta runoutta myös rasittaa manerismi. Kuuta ja tähtiä metaforisoidaan loputtomiin. Taivas on aina sininen ja kaartuva, alkutekstissä "goluboi", eli vaaleansininen, ja myös Venäjä on aina sininen.
ellauri045.html on line 491: Kokoelman selvimmin imaginistisessa runossa "Tammojen laivat" näkyvät sisällissodan groteskit tapahtumat. Ketjuuntuvien metaforien kuvallisuus tekee siitä yhden Jesenin parhaista runoista. "Kaiken tuntemaan ja silleen jättämään/ saapui runoilija tähän maailmaan./ Hän saapui suutelemaan lehmiä, kuuntelemaan kauran narskuntaa, s. 69", runossa julistetaan. Jeseninin kirjoitti monta renttuelämää kuvaavaa runoa, joiden naturalistisessa tunnelmassa on usein draivia:
ellauri045.html on line 499: Venäläisille runoilijoille Krim ja Kaukasus ovat perinteisesti merkinneet kosketusta itämaisuuteen. Jesenin matkusti vuosina 1924-1925 Georgiaan ja Azerbaidjaniin ja kirjoitti runosarjan, jossa tehdään mielikuvitusmatka Iraniin. Viittauksia klassisiin persialaisrunoilijoihin viljelevissä runoissa fantasioidaan hunnutetuista naisista, hörpitään teetä ja tepastellaan puutarhoissa. Orientalistista mausteista huolimatta mukana on pari hyvää rakkausrunoa. Kokonaisuutena sarja latistuu makeiluun ja metaforien manerismiin.
ellauri045.html on line 769: Huomattava osa pamfletista on osoitettu McCloskeyn esittelemälle poliittisten mentaliteettien jaottelulle. Perinteisten vasemmisto–oikeisto ja konservatismi–reformisti jakolinjojen sijaan teoria perustuu hyveille ja mentaliteeteille. Teorian neljä erilaista poliittista mentaliteettia ovat: aristokraatti, askeetti, raataja ja porvari.
ellauri045.html on line 780: Deirdre McCloskey, an acclaimed professor and former University of Chicago protégé of Milton Friedman, stunned the academic world with a sex change in 1995. But that's just one interesting part of a woman now focused on a less macho, more 'human' approach to capitalist economics.
ellauri045.html on line 784: Married for 30 happy years as Donald, with two grown children (who alas have not spoken to me since 1995), I live on Printer's Row in Chicago with my Norwich terrier named Will Shakespeare and my Episcopal church across the street — which is why I'm always late for church!
ellauri045.html on line 786: Her book Crossing was a New York Times Notable Book in 1999. Her latest books, The Bourgeois Virtues: Ethics for an Age of Commerce (2006) and Bourgeois Dignity: Why Economics Can't Explain the Modern World (2011), are parts of a four-volume "apology" for capitalism, of which she says: "I reckon this is why God put me on the planet. She thought, '"Hmm. We need an economist who is silly enough to try to unify the scientific and the humanistic sides. Oh, yeah: Deirdre.'"
ellauri045.html on line 788: She describes herself as a "post-modern, quantitative, free-market, feminist, Episcopalian, Midwestern, gender-crossing, literary woman" — which is why, she says, she hasn't got any friends!" Not even Donald Trump though she voted for him many times. Don refused to feel her up though she asked.
ellauri045.html on line 804: Justice is one primary virtue, of course, the balance and respect in society so characteristic of Switzerland-well, I suppose not always, and not for every single immigrant, and until 1971 not for every single woman voter; but usually. Temperance is another, the balance in a soul, controlling desire. Courage is the third. What person could flourish if like Oblomov he stayed in bed out of uncontrolled fear, or out of ennui, an aristocratic version of cowardice? Prudence is the executive virtue, as St. Thomas Aquinas called it-know-how, savoir faire, self-interest. It rounds out the four virtues most admired in the tough little cities or tougher big empires of the classical Mediterranean. The Romans called the four of justice, temperance, courage, and prudence the "cardinal" virtues, on which a society of warriors or orators or courtiers hinged (cardo, hinge). The Christians called them, not entirely in contempt, "pagan."
ellauri045.html on line 806: Christianity added its own three others virtue, in St. Paul's words "faith, hope, and love, these three abide. But the greatest of these is love." The three are called "theological" or-flatteringly to Christianity, since we all know alleged Christians who in their xenophobia or homophobia or X-phobia do not practice them-"Christian" virtues. The three holy virtues smell of incense, but can be given entirely secular definitions, as the Peterson and Seligman volume does. Faith is the backward-looking virtue of having an identity, a place from which one must in integrity start: you are a mother, a daughter, a wife, a schweitzer, a woman, a teacher, a reader, and would not think of denying them, or changing them frivolously. Hope, by contrast, is the forward-looking virtue of having a destination, a project. Where are you going? Quo vadis? If you are literally hopeless you go home tonight and use your military rifle (you are Swiss, so you have one) to shoot yourself. And love, the greatest of these, is the point of it all: love of husband/wife or both, love of country, love of art, love of science, love of God/dog or both.
ellauri046.html on line 65: Sufficientemente colta nella letteratura, nell'arte e nella musica, Gaspara fu portata dalla forte carica della sua personalità a vivere in modo libero diverse esperienze amorose, che segnano profondamente la sua vita e la sua produzione poetica. I romantici videro in lei una novella Saffo, anche per la sua breve esistenza, vissuta in maniera intensamente passionale. La vicenda della poetessa va però ridimensionata e collocata nel quadro della vita mondana del tempo, dove le relazioni sociali, comprese quelle amorose, rispondono spesso a un cerimoniale e ad una serie di convenzioni precise. Fra queste è da segnalare l'amore per il conte Collaltino di Collalto, uomo di guerra e di lettere, che durò circa tre anni (1548-1551): tuttavia a causa di lunghi periodi di lontananza Collaltino non ricambiò il sentimento intenso che Gaspara provò per lui, e la relazione si concluse con l'abbandono della poetessa, che attraversò anche una profonda crisi spirituale e religiosa. Leimasimella oli taipumusta depixiin. Kun tuli vastoinkäymisiä (veli kuoli, kreivi jätti), se meni aina rapakuntoon ja meinas mennä nunnaxi. Onnexi ei mennyt.
ellauri046.html on line 80: E, se non può per forza di natura, ja jos en pysty siihen luonnon voimalla,
ellauri046.html on line 176: — Jesus Christ 🧔⛪ — Virgin Mary 🤰🤱🙏 — Holy Spirit ⛪👻💀 — God 😇⛪☁️️ — Praying Before Eating 🙏🤤🍕
ellauri046.html on line 229: med eet forsvunden,
ellauri046.html on line 266: Kierkegaard is known for many things. . . . He is not, however, generally known for his humor. Who might reasonably be nominated as the funniest philosopher of all time? With this anthology, Thomas Oden provisionally declares Søren Aabye Kierkegaard (1813-1855)--despite his enduring stereotype as the melancholy, despairing Dane--as, among philosophers, the most amusing.
ellauri046.html on line 268: Kierkegaard's humor ranges from the droll to the rollicking; from farce to intricate, subtle analysis; from nimble stories to amusing aphorisms. In these pages you are invited to meet the wife of an author who burned her husband's manuscript and a businessman who, even with an abundance of calling cards, forgot his own name. You will hear of an interminable vacillator whom archeologists found still pacing thousands of years later, trying to come to a decision. Then there is the emperor who became a barkeeper in order to stay in the know.
ellauri046.html on line 270: Author information: Thomas C. Oden is Henry Anson Butt Professor of Theology at Drivel University. He is the author of many books, including The Rebirth of Orthodoxy, and General Editor of the Ancient Christian Commentary on Scripture.
ellauri046.html on line 272: Not only does this book make Kierkegaard accessible but it also entertains, regales with story, and amuses. It will be useful for the lectern, pulpit, and after-dinner dais. The selections, which made me laugh, illustrate sardonically the contradictions of existence."—David J. Gouwens, Brite Divinity School, Texas Christian University.
ellauri046.html on line 369: Diapsalmata: I'd rather be a swineherd than a misunderstood poet. People are vapid, unreasonable, life is a trouble, I feel trapped, and bored. Alas, the door of fortune does not open inwards so that one can force it by charging at it. Business is silly. If the gods offered me a wish, I'd wish for laughter.
ellauri046.html on line 377: Crop Rotation: If you want to be happy, keep rotating your view of things, like farmers rotate their crops. Learn how to forget.
ellauri046.html on line 378: The Seducer's Diary: Here's the diary of Johannes, a rotter who seduces Cordelia, not so much for sex, as for the aesthetic fun of abandoning her later.
ellauri046.html on line 382: Balance between Esthetic and Ethical: You have to choose either/or! If you go just for the aesthetic life you choose despair. If you go for the ethical, you do your duty.
ellauri046.html on line 422: 416-978-2522 (for directions)
ellauri046.html on line 435: This very preliminary study has eight parts. The first assembles a number of entries from his Journals showing that he was homosexual and seen as such by at least some of his contemporaries. The second looks again at his relation with Regine and examines some of his own accounts of his relations with other men. The third provides other evidence of his homosexuality, particularly from his youth. The fourth briefly outlines his conceptions of and relations to Socrates, Christ and God. The fifth attempts to trace the history of his understanding of the relation of Christianity and homosexuality. The sixth repeats some of his own accounts of the homosexual origin and character of the central notions of his existentialism. The seventh presents homosexuality as his hope and agenda for future. Finally, the eighth attempts to summarize and make sense of the preceding.
ellauri046.html on line 456: According to Church tradition, Veronica was moved with sympathy seeing Jesus carrying the cross to Calvary and gave him her veil so that he could wipe his forehead. Jesus accepted the offer, and when he returned the veil the image of his face was miraculously captured on it. The resulting relic became known as the Veil of Veronica.
ellauri046.html on line 462: The Greek astronomer Ptolemy considered Coma Berenices to be an asterism in the constellation Leo, representing the tuft at the end of the lion’s tail, and it was not until the 16th century that Berenice’s Hair was promoted to a constellation in its own right, on a celestial globe by the cartographer Caspar Vopel. It is the Danish astronomer Tycho Brahe who is usually credited for the promotion. He included Coma Berenices among the constellations in his star catalogue of 1602.
ellauri046.html on line 488: Et nää äijät jaxaakin bylsiä tyttösiä ja naureskella niitä selän takana. Varsinaisia punapersepaviaaneja. Faust työntyi Gretcheniin mehukkaasti takaapäin, halb Kinderspiel, halb Gott im Herzen. Tekeex kutaa? Oonxmä paras? Ei kuitenkaan anuluxeen, dertil er hans for stor.
ellauri046.html on line 490: Ensin vongataan sikana ja sitku on saatu niin heitetään imexitty raato tienoheen, siitähän sen näki et se oli sekundaa, kun ei pitänyt pintaansa kuin Richardsonin Pamela. Gretchenin Betydning Faustille on hendes uskuldige Eenfoldighed. Ilman sitä se on Intet. Hendes Kjaerlighed giver hende Betydlighed for ham. Jälkenpäin Gretchen mitättömyys kysyy izeltään Faustin runkut housuissa (sanat Söören):
ellauri046.html on line 513: Hvorledes lader det sig nu forklare, at Dagbogen har faaet et sadant digterisk Anströg? Svaret herpaa er ikke vanskeligt, det lader sig forklare af den digteriske Natur, der er i ham, der, om man saa vi, ikke er riig nok, om man saa vil, ikke fattig nok til at adskille Poesi og Virkelighed fra hinanden. Det Poetiske var det Mere, han selv bragte med sig. Dette Mere var det Poetiske han nöd i Verklighedens poetiske Situation ; dette tog han atter tilbage i Form av digterisk Reflexion. Det var den anden Nydelse, og Nydelse var hele hans Liv beregnet paa.
ellauri046.html on line 526: Individ. Personlighed. Aethiker-Gymnastik. Det er overall en Danseplads for et Maenniske. Selv den ringeste Maenniske har sin. Det er denne Faegter-Dygdighed, denne Smidighed, der egentlig er er det udoedlige Liv i det Ethiske.
ellauri046.html on line 537: Ved Individets Omgang med sig Selv besvangres Individet med sig Selv og foeder sig Selv. Individet har sig Selv udenfor sig Selv i sig Selv. Selv aina isolla. Huoh. Jopa on izekeskeisiä kiemuroita.
ellauri046.html on line 556: Jeg bliver mit evige Vesen bevidst. Dette er det sande Beviis for Sjalens Udødelighed. Nimittäin et isi käski opetella koululäxyn ulkoa. Tää on selkeesti hölmöimmästä päästä.
ellauri046.html on line 587: Balles Lærebog er en populære betegnelse for en udgave af Luthers Lille Katekismus med forklaringer, som biskop Nicolai Edinger Balle (1744-1816) udgav i 1791 med titlen Lærebog i den evangelisk christelige Religion til brug for alle skoler i Danmark til afløsning for Pontoppidans Forklaring af Erik Pontoppidan den yngre. I 1849 blev den delvist afløst af biskop Balslevs (1805-1895) Luthers Katekismus med en kort Forklaring; men de to var indtil 1856 de eneste autoriserede til anvendelse i skolen.
ellauri046.html on line 589: Brugen af Balles Lærebog vakte en del modstand, hvor det særligt blandt De Stærke Jyder mellem Horsens og Vejle, hvor der var tale om deciderede "lærebogskampe" i Korning Sogn 1812-1820 og i Øster Snede Sogn 1830-1847 i forbindelse med de gudelige vækkelser. Et resultat af striden blev, at man fra 1839 tillod De Stærke Jyder selv at sørge for undervisningen af deres børn. I årene herefter blev der oprettet flere friskoler på denne baggrund.
ellauri046.html on line 593: Vækkelsesbevægelsen var en modreaktion på de store ændringer i oplysningstiden. I Danmark begyndte udskiftningerne på landet, skole- og kirkereformer blev sat i gang, og censur blev afskaffet.
ellauri046.html on line 595: De stærke jyder tog afstand fra en række fornyelser. De protesterede f.eks., da Balles lærebog fra 1791 skulle indføres i skolen og til konfirmationsforberedelsen. De gik også mod den nye evangelisk-kristelige salmebog. De anså både den nye lærebog og den nye salmebog som udtryk for en kristendomsforståelse, der var langt fra bibelsk eller luthersk kristendom. I deres forsamlinger (de såkaldte konventikler) læste de fortsat de gamle andagtsbøger og sang efter Brorsons salmebog. De ønskede at beholde Kingos salmebog i kirken og Pontoppidans Sandhed til gudfrygtighed i skolen.
ellauri046.html on line 597: I 1839 gav kong Frederik 6. efter for deres civile modstand og gav dem lov til selv at undervise deres børn i private friskoler. I alt blev der i de følgende år bygget 13 opvakte friskoler i sognene mellem Horsens og Vejle.
ellauri046.html on line 599: De stærke jyder havde rødder i både den lutherske ortodoksi og den danske pietisme. Dette blev kaldt for dobbelt oprindelse. Bevægelsen blev i løbet af tiden kritiseret af både herrnhuterne i Christiansfeld, som mente, at de ikke var inderlige og glade nok, og af grundtvigianerne, som fandt dem for snævre. De stærke jyder blev med tiden en del af Indre Mission.
ellauri046.html on line 617:
"Bogens titel er umiddelbart appeli al sin kategoriskhed, men værket selv, især dets første del, er faktisk en langstrakt labyrint bestående af meget forskellige tekster, som de færreste formentligt læser i umiddelbar forlængelse af hinanden, men springer frem og tilbage imellem, hvad jeg sådan set også vil anbefale, ellers risikerer man bare at tabe pusten," siger Joakim Garff, før han selv kaster sig ud i en hæsblæsende sætningssolo om den komplicerede komposition i første del af "Enten-Eller".
ellauri046.html on line 629: Jeg føler derfor vel, at jeg mod Dig har en vis Grad af Usikkerhed, idet jeg snart er for streng, snart for eftergivende. No just tämmönen oli Sörkan iskä sille
ellauri046.html on line 633: Scribes teaterstykker, for det meste vaudeviller, blev ofte skrevet i samarbejde med andre. Hovedemnet er samtidens borgerskab. Stykkerne er ofte enkle og uden social kritik og står i kontrast til de romantiske stykker fra samme periode som Victor Hugos. Sama vika vaivaa Kierkegaardia. Scribe koitti paiskata Ranskan akatemian oven Hugon naamalle. Mut Hugolla oli kenkä ovenraossa. Sörkän eka ego kannusti "ekaa rakkautta", jolla se kai meinaa ihastumista (joita voi silti olla monta, ei siis aikajärjestyxessä vaan ensimmäistä). Se on eri narsistista: Ogsaa i Bevisdtheden vilde Du overalt möde henne og Dig, og Dig og hende. Niinkuin kaikki narsistikirjailijat se asuu peilisalissa ja näkee kokoajan ize oman naamansa. Pahin vaara avioelämässä siitä on kuten Salesta kyllästymispiste, ikävystyminen. Hizi että näitäkin heppuleita on roppakaupalla.
ellauri046.html on line 659: Mix hemmetissä jotkut fortvivler et elämä on forgaengeligt? Sitähän se on kaikilla. Salekin oli siitä ihan hysteerinen. Haki Steinerista apuuva. Eunukkikin perskules.
ellauri046.html on line 665: Elämä on forfaengelighed. No tietysti. So what, tekee mieli kysyä. Se on vaan yx tapa edetä kohti lämpökuolemaa. Ei sen huonompi, oikeastaan parempi kuin muut. Meressä on pian enemmän muovisia koronanaamareita kuin meduusoja. Ikuisuus ei sovi eläimille.
ellauri046.html on line 676: Saladin agreed to confirm an inviolate peace between Christians and Saracens, guaranteeing for both free passage and access to the Holy Sepulcher of the Lord without the exaction of any tribute and with the freedom of bringing objects for sale through any land whatever and of exercising a free commerce.
ellauri046.html on line 682:
Järkiavioliitto on Sörenille tätä: En forstandig lille Syepige gjør derfor ogsaa den kløgtige Bemærkning i et nyere Drama med Hensyn til de fornemme Herrers Kjærlighed: os elske de, men ægte os ikke; de fornemme Damer elske de ikke, men gifte sig med dem. Herrat tykkää blondeista mutta nai tummaverisiä. Perinteistä porvarillista säätysetäilyä sedän näkövinkkelistä. Bellowin Henderson the Rain King näkökulmaa.
ellauri046.html on line 684: At Ægteskabet væsentlig tilhører Christendommen, at de hedenske Nationer ikke have fuldkommet det, tiltrods for Orientens Sandselighed og al Grækenlands Skjønhed, at end ikke Jødedommen har været istand dertil, tiltrods for det i Sandhed Idylliske, der findes i den, det vil Du vel indrømme mig, uden at jeg behøver videre at gaae ind derpaa, og og det saa meget mere, som det vil være tilstrækkeligt blot at erindre om, at Kjøns-Modsætningen intetsteds var saa dybt reflekteret, at det andet Kjøn derved er kommen til sin fuldkomne Ret. Men... Pahaa länsisovinistista kaxoisstandardia, varhaiskapitalismin tehtaasta. Samaa laissez faire porukkaa on Kirkkomaakin.
ellauri046.html on line 686: Romantiikka oli taantumuxen imperiumin vastaisku valistuxen jälkeen. Valistus löi kiilan uskon ja tiedon väliin. Usko ei ollut enää tiedon jatke (tiedoksi varmistuva otaxuma, mahdollisesti jopa piakkoinkin), vaan nyt on uskottava vastoin parempaa tietoa. Tää löi pohjan pois laahuxen toiveiden tynnöristä: lopussa ei kiitos seisokkaan, vaan life is hard and then you die. Romantiikka tuli apuun: ei tässä tarvi kaikkea niin ymmärtää, tärkeintä on tää harras tunnetila. Dette Høiere er nu det Religiøse, i hvilket Forstands-Reflexionen ender, og som for Gud Intet er umuligt, saaledes er for det religiøse Individ heller Intet umuligt. Niinpä niin. Usko on tietämisen kanssa ristiriitainen huumetila, jossa heilutaan viinan ja nappuloiden voimalla. Uskon voimalla jaxais ehkä Sööreninkin tyyppinen kukkakärpänen kärvistellä kahden hengen liitossa. Paizi ettei siltikään, koska sitä kiinnosti iskähahmot enemmän kuin misut.
ellauri046.html on line 697: "I 'Enten-Eller's anden del, fremlægges for æstetikeren og dermed læseren det uomgængelige i at tilegne eller vælge eller modtage sig selv. Et menneske er på den ene side noget på forhånd givet, men det kan på den anden side forfejle sin bestemmelse, afvige fra sig selv og blive en anden, end det var anlagt til at være," siger Joakim Garff, der stadig kan finde nye filosofiske rigdomme i det store værk.
ellauri046.html on line 701: Enten-Eller" gjorde også lykke i sin samtid. Bogen fik en fortræffelig modtagelse og blev udførligt anmeldt i aviser og tidsskrifter," fortæller Joakim Garff. Tanskan Vaakku runoilija Heiberg mietti, enttenkö jaxaa edes lukea moista 800-s. monstrumia vaiko tentten ei. Luki sittenkin. Ei yhtän tykännyt Enttenistä, mut mieltyi Tenttenin ryhdikkyyteen. Siitä lähti Luutarhan ura nousukierteeseen. Sörkän vaihdelaatikossa oli kolme vaihdetta, esteettinen, eettinen ja uskonnollinen, jossa se ottaa vauhtia minästä, pesästä tai teräsminästä. Pesästä ei Söören juuri perustanut, tuli toimeen ilman niinkuin käki. Heiberg diggas Hegeliä ja kirjoitti vaudevillejä. Se oli Sörenin paha kilpailija.
ellauri046.html on line 712: Saaledes skal det vaere, og enhver har sitt Smerte; for Kvinden foeder Boern med Smerte, men Manden undfanger Ideer med Smerte. 😁
ellauri046.html on line 714: Derfor er hun Mandens dybeste Liv, men et Liv som skal vaere skjult og forborgent, som Rodens liv altid er det. See, derfor hader jag al den afskyelige Tale om Kvindens Emancipation. Gud forbude at det nogensinde maa ske.
ellauri046.html on line 785: Whose pastoral passions are made for the grove;
ellauri046.html on line 953: . . . In July 1868 Moerike wrote to a friend: ". . . Just by chance I ran across the Old German name Rohtraut in a dictionary. Up until then I hadn't heard it used. It shone forth for me like a flaming rose, and with it the King's daughter came to life" . . .
ellauri047.html on line 475: Mit sich fort.
ellauri047.html on line 748: Betrachtet, forscht, die Einzelheiten sammelt,
ellauri047.html on line 784: Strassburgissa Hansu asui meluisan ja proosallisen Fischmarktin varrella. Meluisa ja karvainen kaverini Dan Stanfordissa opetti mulle amerikan slangin sanoja pillulle. Niiden joukossa oli mm. twat ja fishmarket.
ellauri047.html on line 998: Aber als die römische Besatzung aus Deutschland verschwunden war und im Rheinland starke Judengemeinden zurückblieben, in denen sich die hebräisch-deutsche Mischsprache "Jiddisch" entwickelte, kommt es zur Verdeutschung hebräischer Namen durch zufälligen Gleichklang: Da wird Aaron zu Arnold, Benjamin zu Benno, Levi zu Ludwig, Moses zu Moritz, Simon zu Siegmund. Später entstehen deutsch klingende Familiennamen: Simon zu Schimmerling und Schimmerl, Isachar zu Sacher, Socher, Socherl und Sucher, Levi oder Loeb zu Lemann und Lehmann, Isak zu Eisemann, Eisermann, Jakob zu Kaufmann (-mann war eine beliebte Diminutivform). Oder die Namen wurden ins Deutsche übersetzt: Baruch oder Ascher (der Glückliche) wurde zu Selig, Seligmann, Eljakim oder Obadja zu dem überaus beliebten Gottschalk.
ellauri047.html on line 1015: Seppo Kivinen ja Kalle Sorainen. Kivikautiset takkutukkaiset huonosti ajellut kaverit mustavalkoisessa piirretyssä riepukattoisilla maasta paljain jaloin vauhtiin potkittavilla kaaroillaan. Filosofian hyrskyisissä rantavesissä on aina ollut näitä hylkyjä. Kuin kalanmunia jotka joutuvat saalistajain kitoihin. Nekin oli joskus toiveikkaita, nuoria ja lupaavia, joista tuli vähitellen keski-ikäisiä ja lupailevia, lopuxi vanhoja ja hupaisia. Lande Lindfors. Mårten Ringbom. Tofe Gefvert. Esa Saarinen.
ellauri048.html on line 312: Siitä tulee mieleen Dinner for One,
ellauri048.html on line 451: dass sie fortzeugend Böses muss gebären.
ellauri048.html on line 541: Parallels have been drawn between the "Lord of the Flies" and actual incident from 1965 when a group of 6 schoolboys who sailed a fishing boat from Tonga were hit by a storm and marooned on the uninhabited island of ʻAöö-ta, considered dead by their relatives in Nuku‘alofa. The group not only managed to survive for over 15 months but "had set up a small commune with food garden, hollowed-out tree trunks to store rainwater, a gymnasium with curious weights, a badminton court, chicken pens and a permanent fire, all from handiwork, an old knife blade and much determination". Dutch historian Rutger Bregman, writing about this situation said that Golding's portrayal was unrealistic. There has been no WW III yet, and kids killing other kids is entirely unheard of. Except a bunch of school killings in America and Finland, among other places.
ellauri048.html on line 722: the formation of male hierarchies
ellauri048.html on line 729: a bisexual designator for the poetic imaginary
ellauri048.html on line 730: the constant, thwarted desire among men for enduring male friendship
ellauri048.html on line 738: Bellow's characterisation of his father's background is one of the most enjoyable strands of the book and an interesting companion to Saul's fiction. His father, Abraham, is characterised by his grandson as a crook and a tyrant, who despised his youngest son's literary ambitions and pummelled him – and all his sons – until Saul grabbed his hand mid-air one day and said, "I'm a married man, Pa. You cannot hit me anymore." In adulthood, on the rare occasions Bellow tried to talk to his father about his upbringing, Saul would shake him off and say rather pointedly: "You shouldn't blame your parents for your faults." Bellow smiles. "And he said this to me, a therapist no less! His father loved him, but it was a tumultuous relationship and my grandfather was mercurial as hell."
ellauri048.html on line 741: Anita worked and, while Saul tried to write, supported the family financially, something his father conveniently overlooked, Bellow says, after they split up and she had to chase him for alimony. "I was 20 before he became famous, so I did not grow up the son of a famous father. I grew up the son of a starving artist."
ellauri048.html on line 785: They love to see the flaming forge, nekin on ihan sepän koukussa,
ellauri048.html on line 813: Thus at the flaming forge of life jenkkimäisessä yrittäjyydessä.
ellauri048.html on line 814: Our fortunes must be wrought; Kexin sitä tähän mojovan lopetuxen:
ellauri048.html on line 865: Is not a match for you all! Ei, korttinne oon tulossa mä kazoon.
ellauri048.html on line 867: I have you fast in my fortress, Seivästettynä istutte mun vartaassa,
ellauri048.html on line 872: And there will I keep you forever, Ja liossa pitäisin sen ainiaan,
ellauri048.html on line 873: Yes, forever and a day, jos nojan pystyyn vain mä saisin,
ellauri048.html on line 884: Right in the middle of her forehead. pienen pieni p- kihara.
ellauri048.html on line 923: Und blüht so fort. Ja kukkiikin.
ellauri048.html on line 995: Charge for the guns!” he said. Kohti Morealin tykkejä!", huusi kenraali.
ellauri048.html on line 1074: Garrett Jones claims that Alfred Tennyson and Arthur Henry Hallam, whose death was the occasion for writing In Memoriam, were in some sense homosexual lovers, and that Hallam was a promiscuous homosexual whose father sent him to Cambridge, separating him from his Eton friends as a way of curtailing his son's inclinations (a curious, rather naive strategy, one might think!). For most of the book, he gives the impression that the two friends had an intense homosexual relationship that must have included physical acts. However, on p. 192 out of 199, he announces the following:
ellauri048.html on line 1076: EITHER they had to knuckle under and settle for a "sublimated", more-or-less disembodied, spiritualized passion . . . . OR they could plunge and risk martyrdom. They must have agreed that they had no taste for martyrdom — or even Byronic exile. . . . It is clear they both knew, in their heart of hearts, they wanted to express their love for each other in a physical way; yes, even in a sexual way — Love and Duty is eloquent testimony to that. But both of them knew in the prevailing moral climate . . . there seemed to be no possibility of love between males that would not incur hysterical opposition. . . . There is not much doubt, had they wanted to take the sexual path and do so openly, they would only have wanted the kind of sex which they felt about each other.
ellauri048.html on line 1078: Given that no one has ever doubted that Tennyson had some sort of "disembodied, spiritualized passion" for Hallam, this conclusion comes as rather a painful anticlimax. Admittedly, Alf named his son Hallam after Hallam, the one who went to Australia. Of course, the fact that members of Tennyson´s family succumbed to madness, alcoholism, and drug addiction already has made some readers aware that, like so many other Victorians, he should be taken down from a pedestal and join the rest of us. But think of the stir if one the greatest poems of the nineteenth century, one which has major influence on poets as different as Whitman and Eliot, turned out to be chiefly a gay lover's lament! (What's wrong with that? There are zillions of others, better yet.) Tän apologian kirjoitti on George P. Landow, Professor of English and the History of Art, (fittingly) from Brown University.
ellauri048.html on line 1086: O, well for the fisherman's boy, Käy kateex kalastajan poju
ellauri048.html on line 1088: O, well for the sailor lad, Käy kateex huiskea meripoika
ellauri048.html on line 1093: But O for the touch of a vanish'd hand, Tähän kohtaan vähän vaikerrusta
ellauri048.html on line 1106: Arthur Henry Hallam (1 February 1811 – 15 September 1833) was an English poet, best known as the subject of a major work, In Memoriam, by his close friend and fellow poet Alfred Tennyson. Hallam has been described as the jeune homme fatal (French for "doomed young man") of his generation.
ellauri048.html on line 1114: Hallam spent the 1830 Easter holidays with Tennyson in Somersby and declared his love for Emilia. Hallam and Tennyson planned to publish a book of poems together: Hallam told Mrs Tennyson that he saw this "as a sort of seal of our friendship". Hallam's father, however, objected, and Hallam's Poems was privately published and printed in 1830. In the summer holidays, Tennyson and Hallam travelled to the Pyrenees (on a secret mission to take money and instructions written in invisible ink to General Torrijos who was planning a revolution against the tyranny of King Ferdinand VII of Spain). In December, Hallam again visited Somersby and became engaged to Emilia. His father forbade him to visit Somersby until he came of age at twenty-one.
ellauri048.html on line 1116: In July 1833, Hallam visited Emilia. On 3 August, he left with his father for Europe. On 13 September, they went to Vienna, with Hallam complaining of fever and chill. It was apparently a recurrence of the "ague" he had suffered earlier that year, and, although it would delay their departure to Prague, there seemed to be little cause for alarm. Quinine and a few days rest were prescribed. By Sunday 15th, Hallam felt sufficiently better to take a short walk with his father in the evening. When he returned to the hotel he ordered some sack and lay down on the sofa, talking cheerfully all the time. Leaving his son reading in front of the fire, his father went out for a further stroll. He returned to find Hallam still on the sofa, apparently asleep apart from the position of his head. All efforts to rouse him were in vain. Arthur Hallam was dead at the age of twenty-two.
ellauri048.html on line 1118: The medical report on the death certificate listed 'Schlagfluss' – that is, a stroke. A blood-vessel near the brain had suddenly burst. The autopsy declared 'a weakness of the cerebral vessels, and a want of sufficient energy in the heart.' The coffin was quickly sealed and sent to the nearest seaport, to be returned to England for burial.
ellauri048.html on line 1167: May make one music as before, Soittelee taas samaa säveltä,
ellauri048.html on line 1179: Forgive my grief for one removed, Anna ilmatteex mun suru laudalta poistetusta,
ellauri048.html on line 1195: But who shall so forecast the years Mut kuka osaa ennustaa niin vuodet
ellauri048.html on line 1221: O, not for thee the glow, the bloom, Oops, ei sua varten hehku, kukinta,
ellauri048.html on line 1227: Sick for thy stubborn hardihood, Sun härkäpäisyydestä sairaana,
ellauri048.html on line 1245: A hollow form with empty hands.' Ontto formu kädet tyhjinä.'
ellauri048.html on line 1279: But, for the unquiet heart and brain, Mut, levottomalle sydämelle ja aivolle,
ellauri048.html on line 1293: And vacant chaff well meant for grain. Ja akanat ei käy viljanjyvistä.
ellauri048.html on line 1323: Poor child, that waitest for thy love! Lapsiparka, joka odotat sun lemmikkiä!
ellauri048.html on line 1337: Was drown'd in passing thro' the ford, Oli hukkunut vahingossa kahlaamoon,
ellauri048.html on line 1349: So quickly, waiting for a hand, liian nopeaan, kuin Salvon Catarella,
ellauri048.html on line 1352: Behold me, for I cannot sleep, Kazo mua, sillä mä en saata nukkua,
ellauri048.html on line 1383: O my forsaken heart, with thee Mun hylätty sydämeni, sää ja tää
ellauri048.html on line 1385: Which little cared for fades not yet. siltikään ei kuihdu vieläkään.
ellauri048.html on line 1404: Thy sliding keel, till Phosphor, bright Sun liukkaasti etenevää köliä, kunnes Fosforos,
ellauri048.html on line 1409: Sleep, gentle heavens, before the prow; Uinukaa, hellät taivaat, keulan edessä;
ellauri048.html on line 1425: And travell'd men from foreign lands; Ja matkamiehet ulkomailta kaa;
ellauri048.html on line 1491: And forward dart again, and play Ja syöxähdän taas eteenpäin ja pelehdin
ellauri048.html on line 1498: A late-lost form that sleep reveals, Menetetyt muodot unessa nakupellenä,
ellauri048.html on line 1502: Which weep a loss for ever new, Ne itkee samaa iänikuisesti uutta surua,
ellauri048.html on line 1515: Mine eyes have leisure for their tears; Mun silmillä on aikaa kyyneleille;
ellauri048.html on line 1554: The forest crack'd, the waters curl'd, Mezä natisee, vedet ryppääntyy,
ellauri048.html on line 1559: And but for fancies, which aver Ilman kuvitelmia, jotka inttävät
ellauri048.html on line 1565: And but for fear it is not so, Ja ellen pelkäisi ettei niin olekaan,
ellauri048.html on line 1582: But knows no more of transient form
ellauri048.html on line 1601: Thou comest, much wept for: such a breeze
ellauri048.html on line 1611: Henceforth, wherever thou may'st roam,
ellauri048.html on line 1648: And slowly forms the firmer mind,
ellauri048.html on line 1685: That out of words a comfort win;
ellauri048.html on line 1721: When Science reaches forth her arms
ellauri048.html on line 1753: And wrapt thee formless in the fold,
ellauri048.html on line 1759: The Shadow sits and waits for me.
ellauri048.html on line 1804: Makes former gladness loom so great?
ellauri048.html on line 1817: The daily burden for the back.
ellauri048.html on line 1831: I with it; for I long to prove
ellauri048.html on line 1840: Oh, if indeed that eye foresee
ellauri048.html on line 1841: Or see (in Him is no before)
ellauri048.html on line 1881: On May 11 2017, Mad Money host Jim Cramer compared the struggling department store Macy’s to Poland’s early efforts against the German Wehrmacht in World War II. “Macy’s is like the Polish Army in WWII — it tried to field cavalry against German tanks and it did not end well,” he said.
ellauri048.html on line 1883: The Polish Embassy in Washington issued a fiery response to Cramer, demanding he apologize for comments that were “unnecessary, inaccurate, and insensitive.”
ellauri048.html on line 1886: The problem is that never actually happened, and it’s become a huge sore spot for Poland ever since.
ellauri048.html on line 1890: The myth likely stems from the Battle of Krojanty in September 1939 at the outset of World War II, when Nazi Germany invaded Poland. On the first day of the war, Polish cavalry charged a German infantry battalion. They initially broke the German ranks, until a counterattack by armored cars with machine guns turned the balance. The charge ended up inflicting heavy losses on the Poles but it worked, delaying the German advance and allowing other Polish forces to retreat. There were no tanks on the battlefield.
ellauri048.html on line 1893: Poles hate the myth because it cheapens what they actually did in the war. As war historian Ben Macintyre wrote: “The Polish contribution to Allied victory in the Second World War was extraordinary, perhaps even decisive, but for many years it was disgracefully played down, obscured by the politics of the Cold War.”
ellauri048.html on line 1895: The Allies cracked German codes — Enigma — thanks to Poles, who snared the first, priceless encryption set for examination. Some 250,000 Polish troops served with the British during the war, including during the Battle of Britain, and an estimated 400,000 fought off the Nazis on the homefront in guerrilla warfare that helped chew up the Nazi war machine — a martial contribution the lancers-versus-tanks myth fails to convey.
ellauri048.html on line 1897: “If the mainstream media is to be respected by viewers, it cannot recycle old Nazi propaganda,” the Polish embassy statement reads. “We ask that Mr. Cramer apologize for his insensitive comparison and that viewers of Mad Money be made aware of the historical inaccuracy of the statement in question,” the statement concludes.
ellauri048.html on line 1899: Mad Money did not immediately respond to Foreign Policy’s request for comment.
ellauri048.html on line 1907: And one clear call for me! ja vielä yhdet mulle!
ellauri048.html on line 1912: Too full for sound and foam, olutlasi vailla vaahtoa,
ellauri049.html on line 92: Sweet love, renew thy force; be it not said Kohenna, rakkaus, tää lerppu kalu,
ellauri049.html on line 95: To-morrow sharpened in his former might: mi täyden mahan saa taas kurnivaxi.
ellauri049.html on line 279: Huolimatta suppeasta tuotannostaan Juhani Siljo on V. A. Koskenniemeä ja O. Mannista seuraavan polven yksi huomattavimmista runoilijoista, joka vaikutti Aaro Hellaakosken, 1920-luvun Tulenkantajien ja vielä sodanjälkeiseenkin lyriikkaan. Juhani Siljon, voimakastahtoisen etsijän, ja "puhtaan minuuden rakentajan" kuva sai myytinomaista hohdetta runoilijan kuoltua kansalaissodassa valkoisten puolella. Runsaasti toistettuja ovat useat aforismit tai runonsäkeet kuten kutsumusruno Excelsiorin avaussäe "Kuin jännitetty jousi on tahtoni mun" tai runon Vastavirtaan alku: "Vastavirtaan nousee lohen suku". Esikoiskokoelmassa Runoja (1910) lyriikka on jo moneen suuntaan aukeavaa. Keskeisiä ovat nuoren ihmisen elämänpelon ja elämänjanon tunteet. Maan puoleen (1914) sisältää aikansa rohkeimpia rytmillisiä kokeiluja. Esikoiskokoelman suoralinjainen pyrkimys on vaihtunut Kuolinripin pakottavaksi valinnan ongelmaksi. Siljo tekee valintaa yksinäisyyden ja toisten, rakkauden ja vapauden, unelman ja todellisuuden välillä. Kelpo narsistina valizi oman jalkansa.
ellauri049.html on line 440: Plus fortes que l’alcool, plus vastes que nos lyres, vahvemmat kuin viina, isommat kuin viulut,
ellauri049.html on line 461: Pussent forcer le mufle aux Océans poussifs ! vois työntää turvan apaattisiin meriin!
ellauri049.html on line 547: Päinvastoin he ovat vituttavia koska he ovat olevinaan suuria ranskalaisia runoilijoita. Jos homorunoilijoita kaivataan, olisihan meillä omasta takaa toi lähes kokonaan unohtunut Wolt Whatman ja sen frankofoni negrier poikaystävä. Freedom fries. Ranskis neekerit on jenkkisarjoissa melkein aina homoja , se on viidakon vanha klishee. Mustia tähtiä jonkun toisen tähden varjossa, esim Gilfordin tytöissä ja Emma Pariisissa.
ellauri049.html on line 739: Et prolonge l’informe ampleur de sa ramure ja kohottaa oxistonsa niskakuontaloa,
ellauri049.html on line 837: Dans une bouche où sa forme se meurt, suussa jossa sen muoto kuoleutuu,
ellauri049.html on line 912: La larve file où se formaient des pleurs. Toukka kulkee missä muodostuivat kyyneleet.
ellauri049.html on line 959: Brisez, mon corps, cette forme pensive ! Hajottakaa, ruumiini, tää mietiskelijä!
ellauri049.html on line 1015: Hämmästyttää sittenkin, miten jenkit jaxaa lukea samaa paskaa paperilta kuin ne näkee CNN:ssä ja Fox Newsissä? Kaikki vaan vielä 100x suurempana: 40 kerroxen korkuinen puskutraktori hajottaa slummeja; nopeempana: viuhahdetaan mustan aukon läpi 3 parsecissa - parsec on pituusmitta, ääliöt - ja falskimpana: may the force be with you, vannotaan käsi sydämellä USA:n senaatin ja Idols-kulissien sekotuxen näköisessä, tähtiin holografisesti kuvatussa tasavallan istunnossa, jota koko universumi seuraa tikkana reaaliajassa. Suhteellisuus on vaan harmaata teoriaa, jonka tiedefiktio lyö 6-0. Absoluuttista potaskaa.
ellauri049.html on line 1117: Tegnér var sysselsatt med arbetet på sitt största verk: Frithiofs saga i åratal. Oehlenschlägers Helge, möjligen även Fouqués Regner Lodbrok, var förebilder för den form av självständiga romanser som Tegnér valde. Dikten kom ut som följetång. I den sista romansen, "Försoningen", ligger diktens kärna; ett slags kristnad platonism inläggs där i Baldersmyten. De erotiska sångerna fullbordades först sedan Tegnér mottagit djupa intryck av två intagande kvinnor, fru Euphrosyne Palm (1796–1851) i Lund, som inspirerat bland annat "Grannskapet" och "Fågelleken", och friherrinnan Martina von Schwerin; förbittrade utfall mot kvinnokönet i Frithiofs saga tyder på att bakom den djupa besvikelse som bemäktigade sig Tegnér vid mitten av 1820-talet, låg även besvikelser på det romantiska området. Hihii hahaa taas yx narsistinen setämies. Martina oli nuorehkon skaldin puuma suojelija vapaaherratar ja Emili Selldin 19v piispan panopuu, josta sen oli sit pakko luopua:
ellauri050.html on line 201: Smiting for shelter on their clangèd bars: livistin suojaan niiden kalterien taa:
ellauri050.html on line 212: To all swift things for swiftness did I sue; Kokeilin vauhdin vuoxi vauhdikkaita juttuja;
ellauri050.html on line 231: They at least are for me, surely for me! Ne ainakin on mua varten, varmastikin mulle!
ellauri050.html on line 337: Lo, all things fly thee, for thou fliest Me! Kato nyt, kaikki väistää sua, kun sä väistät mua!
ellauri050.html on line 339: Wherefore should any set thee love apart? Mix kenenkään pitäis varata sulle lempeä?
ellauri050.html on line 349: Not for thy harms, ei sun harmixi,
ellauri050.html on line 352: Fancies as lost, I have stored for thee at home: luulit hukanneesi, mullon tallessa täällä himassa;
ellauri050.html on line 380: Los Angeles, California, United States
ellauri050.html on line 395: "You are walking on the earth as in a dream. Our world is a dream within a dream; you must realize that to find God is the only goal, the only purpose, for which you are here. For Him alone you exist. Him you must find."
ellauri050.html on line 408: Yogananda was the first major Indian teacher to settle in America, and the first prominent Indian to be hosted in the White House (by President Calvin Coolidge in 1927); his early acclaim led to him being dubbed "the 20th century's first superstar guru," by the Los Angeles Times. Arriving in Boston in 1920, he embarked on a successful transcontinental speaking tour before settling in Los Angeles in 1925. For the next two and a half decades, he gained local fame as well as expanded his influence worldwide: he created a monastic order and trained disciples, went on teaching-tours, bought properties for his organization in various California locales, and initiated thousands into Kriya Yoga. By 1952, SRF had over 100 centers in both India and the US; today, they have groups in nearly every major American city. His "plain living and high thinking" principles attracted people from all backgrounds among his followers.Valtaosa amerikkalaisista pitää enemmän high living and plain thinking - vaihtoehdosta. ellauri050.html on line 410: He published his book Autobiography of a Yogi in 1946 to critical and commercial acclaim; since its first publishing, it has sold over four million copies, with HarperSan Francisco listing it as one of the "100 best spiritual books of the 20th Century". Former Apple CEO Steve Jobs had ordered 500 copies of the book for his own memorial, for each guest to be given a copy. The book has been regularly reprinted and is known as "the book that changed the lives of millions." A 2014 documentary, Awake: The Life of Yogananda, won multiple awards at film festivals around the world. Tästä viimeistään käy ilmi, että tää tuuba on täysin hanurista, todella syvältä. Mut hyvin vetää hindu ton taivaskoira-räpin.
ellauri050.html on line 422: que celle où se transforment tää jossa muuttuu
ellauri050.html on line 917: Mitä opimme tästä kaikesta? Onko tämä vain tunteetonta pilkkaa kärsivistä naisista? Onhan se, mitäpä sitä kieltämään. Sellaisia me narsistit olemme, tunteettomia. Nauramme toisten kärsimyxille. Mutta vakavasti jäbät! se minkä tästäkin voi jälleen huomata on Matti Nykäsen voittamattoman aforismin sanoin: elämä on. Ei mitään järkeä, mutta ompa vaan.
ellauri051.html on line 374: Was fill'd with aspirations high--unform'd ideals, täyttyi valtapyrkimyxistä -- röyhkeistä aikeista,
ellauri051.html on line 391: Blow again, trumpeter! and for my sensuous eyes, Töräytä taas, Trump! ja näytä mun maistisilmille
ellauri051.html on line 394: What charm thy music works!--thou makest pass before me, Sun musa on charmanttia! -- sä paat mun eteen kulkemaan
ellauri051.html on line 397: Arm'd knights go forth to redress wrongs--some in quest of the Raskaasti aseistetut poliisit pitää järjestystaä -- jotkut niistä
ellauri051.html on line 405: Blow again, trumpeter! and for thy theme, 30 Puhalla taas, Trump! ja sun sävelmä
ellauri051.html on line 408: The heart of man and woman all for love; Miehet naisten päällä, muita yhdistelmiä ei suvaita;
ellauri051.html on line 430: The deeds of ruthless brigands--rapine, murder--I hear the cries for talousliberaalien ketkuilut, raiskauxet ja murhat -- kuulen turhia
ellauri051.html on line 450: Now, trumpeter, for thy close, 60 Nyt, trumpetisti, loppukaneetixi
ellauri051.html on line 454: Give me, for once, its prophecy and joy. Anna tulla turhaa optimismia, positiivisuutta, iloa.
ellauri051.html on line 510: Useille lukijoille Wilt Whatman ja Emily Dickinson ovat 1800-luvun amerikkalaisen runouden peruspilareita. Täh? Julkihomo ja salalesbo ämmä? Ei meille repupersuille! Eritoten Whatmanin runous ilmentää perusamerikkalaisuutta. Runoilija tuo esiin tavallisen Amerikan hyvin perinteisellä jenkkityylillä (tätä on mm. vapaa tyyli). Hänen runoutensa voima tuottaa voimakkaita ja eläviä tunteita, ja hänet tunnistaa ilmaisun epä-älyllisyydestä. Whatman turvautuu toistoon luodakseen tekstinsä hypnoottisen tunnelman, tämä toisto luo samalla myös hänen runoutensa voiman, sillä se inspiroi lukijaa enemmän kuin informoi. Yleensä hänen runojaan pitää kuunnella äänikirjoina, jotta niiden sanoma avautuisi. Hänen runojensa taso tulee osittain niiden ylevästä diskurssista ja uskonnollisesta ja kvasiuskonnollisesta kielestä, kuten runoilija James Weldon Johnsonillakin (who dat?). Eli perusamerikkalaista on siis hypnoottisuus, epäinformatiivisuus ja feikkiuskonnollisuus. Check.
ellauri051.html on line 545: 6 My tongue, every atom of my blood, form'd from this soil, this air, 6 Mun kieli, mun veriatomit, tästä maasta, tästä valuutasta,
ellauri051.html on line 550: 11 Retiring back a while sufficed at what they are, but never forgotten, 11 peruuttakoot tovixi, semmoisia kuin ovat, ei unohdeta niitä
ellauri051.html on line 551: 12 I harbor for good or bad, I permit to speak at every hazard, 12 hyvän ja pahan paikkoja, mutta nyt saa puhua vapaasti,
ellauri051.html on line 558: 18 It is for my mouth forever, I am in love with it, Se on mun suussa lakkaamatta, ja mä oon siihen pihkassa,
ellauri051.html on line 560: 20 I am mad for it to be in contact with me. Mä halaan hulluna sen kosketusta.
ellauri051.html on line 613: 64 And forthwith cipher and show me to a cent, Ja heti laskelmoi ja näyttää sentin tarkkuudella,
ellauri051.html on line 665: 106 Or I guess it is a uniform hieroglyphic, Tai sit se on yxitotinen hieroglyyfi,
ellauri051.html on line 680: 120 And I perceive they do not come from the roofs of mouths for nothing. Ja huomaan ettei ne ole turhaan kitalaen tuotosta.
ellauri051.html on line 688: 127 And if ever there was it led forward life, and does not wait at the end to arrest it, Tai jos olikin niin se vei eteenpäin (muiden) elämää, eikä odottanut lopputexteihin,
ellauri051.html on line 694: 132 I hasten to inform him or her it is just as lucky to die, and I know it. Mä kerron sille äkkiä että on yhtä onni kuolla, joo mä tiedän.
ellauri051.html on line 702: 139 Every kind for itself and its own, for me mine male and female, Jokainen seppo izelleen ja omilleen, mulle koiraita ja naaraita,
ellauri051.html on line 705: 142 For me the sweet-heart and the old maid, for me mothers and the mothers of mothers, Mulle kulzi ja vanhapiika, mulle äitejä ja isoäitejä,
ellauri051.html on line 722: 157 The hurrahs for popular favorites, the fury of rous'd mobs, Hurraat kansansuosikeille, väkijoukon raivo,
ellauri051.html on line 752: 182 The boatmen and clam-diggers arose early and stopt for me, 182 Venemiehet ja simpukankaivurit nousivat aikaisin ja pysähtyivät luokseni,
ellauri051.html on line 768: 193 And brought water and fill'd a tub for his sweated body and bruis'd feet, 193 Ja toi vettä ja täytti ammeen hänen hikoilevalle ruumiilleen ja mustelmille jaloilleen,
ellauri051.html on line 772: 197 He staid with me a week before he was recuperated and pass'd north, 197 Hän viipyi luonani viikkoa ennen kuin hän toipui ja lähti pohjoiseen,
ellauri051.html on line 782: 206 Where are you off to, lady? for I see you, 206 Minne olet menossa, neiti? sillä minä näen sinut,
ellauri051.html on line 808: 228 His glance is calm and commanding, he tosses the slouch of his hat away from his forehead, 228 Hänen katseensa on tyyni ja käskevä, hän heittää hattunsa pois otsaltaan,
ellauri051.html on line 812: 232 In me the caresser of life wherever moving, backward as well as forward sluing, 232 Minussa elämän hyväilijä kaikkialla, missä liikkuu, niin taaksepäin kuin eteenkin,
ellauri051.html on line 814: 234 Absorbing all to myself and for this song. 234 Imeän kaiken itselleni ja tälle laululle.
ellauri051.html on line 841: 260 Me going in for my chances, spending for vast returns, 260 Käytän mahdollisuuksiani, kulutan valtavaan tuottoon,
ellauri051.html on line 844: 263 Scattering it freely forever. 263 Hajoten sitä vapaasti ikuisesti.
ellauri051.html on line 847: 265 The carpenter dresses his plank, the tongue of his foreplane whistles its wild ascending lisp, 265 Puuseppä pukee lankkunsa, hänen etulentokoneen kieli viheltää villi nousevaa huuliaan,
ellauri051.html on line 859: 277 The malform'd limbs are tied to the surgeon's table, 277 Epämuodostuneet raajat on sidottu kirurgin pöytään,
ellauri051.html on line 869: 287 The bugle calls in the ball-room, the gentlemen run for their partners, the dancers bow to each other, 287 Bugle kutsuu juhlasalissa, herrat juoksevat kumppaneidensa luo, tanssijat kumartavat toisiaan,
ellauri051.html on line 872: 290 The squaw wrapt in her yellow-hemm'd cloth is offering moccasins and bead-bags for sale, 290 Squaw-kääre keltaisessa kankaassaan tarjoaa mokasiineja ja helmipusseja myyntiin,
ellauri051.html on line 874: 292 As the deck-hands make fast the steamboat the plank is thrown for the shore-going passengers, 292 Kun kansikädet nopeuttavat höyrylaivaa, lankku heitetään rannalla matkustaville,
ellauri051.html on line 875: 293 The young sister holds out the skein while the elder sister winds it off in a ball, and stops now and then for the knots, 293 Nuori sisar ojentaa vyyhtiä, kun taas vanhempi sisar kiertää sen irti palloksi ja pysähtyy silloin tällöin solmua varten,
ellauri051.html on line 880: 298 The conductor beats time for the band and all the performers follow him, 298 Kapellimestari lyö aikaa bändille ja kaikki esiintyjät seuraavat häntä,
ellauri051.html on line 895: 313 The floor-men are laying the floor, the tinners are tinning the roof, the masons are calling for mortar, 313 Lattiamiehet laskevat lattiaa, peltimiehet tinaavat kattoa, muurarit vaativat laastia,
ellauri051.html on line 907: 325 The living sleep for their time, the dead sleep for their time, 325 Elävät nukkuvat aikaansa, kuolleet aikaansa varten,
ellauri051.html on line 919: 336 A Yankee bound my own way ready for trade, my joints the limberest joints on earth and the sternest joints on earth, 336 Jenkki rajoitti minun tieni valmiina kauppaan, niveleni järeimmät nivelet maan päällä ja ankarimmat nivelet maan päällä,
ellauri051.html on line 925: 342 Comrade of Californians, comrade of free North-Westerners, (loving their big proportions,) 342 Kalifornialaisten toveri, vapaiden luoteislaisten toveri (rakastaa heidän suuria mittasuhteitaan)
ellauri051.html on line 947: 362 I play not marches for accepted victors only, I play marches for conquer'd and slain persons. 362 En soita marsseja vain hyväksyttyjen voittajien puolesta, soitan marsseja valloitetuille ja tapetuille.
ellauri051.html on line 950: 365 I beat and pound for the dead, 365 Minä hakkan ja lyön kuolleiden puolesta,
ellauri051.html on line 951: 366 I blow through my embouchures my loudest and gayest for them. 366 Puhallan lyöntini läpi äänekkäimmin ja hauskimmin heidän puolestaan.
ellauri051.html on line 958: 372 This is the meal equally set, this the meat for natural hunger, 372 Tämä on yhtä lailla asetettu ateria, tämä liha luonnolliselle nälälle,
ellauri051.html on line 959: 373 It is for the wicked just the same as the righteous, I make appointments with all, 373 Se on jumalattomille yhtä kuin vanhurskaillekin, minä teen tapaamisia kaikkien kanssa,
ellauri051.html on line 969: 383 Well I have, for the Fourth-month showers have, and the mica on the side of a rock has. 383 No minulla on, sillä neljännen kuukauden suihkut ovat, ja kiille kiven kyljessä on.
ellauri051.html on line 983: 396 Whimpering and truckling fold with powders for invalids, conformity goes to the fourth-remov'd, 396 vinkuminen ja pyöräily taite puuterilla invalideille, vaatimustenmukaisuus menee neljänteen poistoon,
ellauri051.html on line 1031: 443 Earth of the limpid gray of clouds brighter and clearer for my sake! 443 Pilvien kirkkaan harmaan maa kirkkaammaksi ja kirkkaammaksi minun tähteni!
ellauri051.html on line 1033: 445 Smile, for your lover comes. 445 Hymyile, sillä rakastajasi tulee.
ellauri051.html on line 1034: 446 Prodigal, you have given me love -- therefore I to you give love! 446 Tuhlaajapoika, olet antanut minulle rakkautta - siksi minä annan sinulle rakkautta!
ellauri051.html on line 1054: 465 Evil propels me and reform of evil propels me, I stand indifferent, 465 Paha ajaa minua eteenpäin ja pahan uudistus ajaa minua, olen välinpitämätön,
ellauri051.html on line 1070: 480 Here or henceforward it is all the same to me, I accept Time absolutely. 480 Tässä tai tästä eteenpäin se on minulle sama, hyväksyn ajan ehdottomasti.
ellauri051.html on line 1075: 485 Hurrah for positive science! long live exact demonstration! 485 Hurraa positiiviselle tieteelle! eläköön tarkka esittely!
ellauri051.html on line 1105: 514 Of the deform'd, trivial, flat, foolish, despised, 514 Epämuodostuneita, vähäpätöisiä, litteitä, typeriä, halveksittuja,
ellauri051.html on line 1107: 516 Through me forbidden voices, 516 Minun kauttani kiellettyjä ääniä,
ellauri051.html on line 1159: 567 It provokes me forever, it says sarcastically, 567 Se ärsyttää minua ikuisesti, se sanoo sarkastisesti,
ellauri051.html on line 1164: 572 The dirt receding before my prophetical screams, 572 Lika väistymässä profeetallisten huutojeni edestä,
ellauri051.html on line 1205: 611 To be in any form, what is that? 611 Olla missä tahansa muodossa, mitä se on?
ellauri051.html on line 1215: 620 Flames and ether making a rush for my veins, 620 liekit ja eetteri ryntäävät suonilleni,
ellauri051.html on line 1219: 624 Straining the udder of my heart for its withheld drip, 624 Kiristän sydämeni utaretta sen pidätetyn tippumisen vuoksi,
ellauri051.html on line 1221: 626 Depriving me of my best as for a purpose, 626 Ristää minulta parhaani tarkoitukseen,
ellauri051.html on line 1226: 631 No consideration, no regard for my draining strength or my anger, 631 Ei huomioimista, älä välitä tyhjentävästä voimastani tai vihastani,
ellauri051.html on line 1236: 641 Unclench your floodgates, you are too much for me. 641 Avaa tulvaporttisi, olet liikaa minulle.
ellauri051.html on line 1247: 650 They do not need the obstetric forceps of the surgeon, 650 He eivät tarvitse kirurgin synnytyspihtejä,
ellauri051.html on line 1257: 660 And a summit and flower there is the feeling they have for each other, 660 Ja huippu ja kukka siellä on tunne, joka heillä on toisiaan kohtaan,
ellauri051.html on line 1263: 665 And the tree-toad is a chef-d'œuvre for the highest, 665 Ja rupikonna on kokki korkeimmalle,
ellauri051.html on line 1270: 672 And have distanced what is behind me for good reasons, 672 Ja olen ottanut etäisyyttä sen, mikä on takanani, hyvistä syistä,
ellauri051.html on line 1286: 687 They do not lie awake in the dark and weep for their sins, 687 He eivät makaa hereillä pimeässä eivätkä itke syntejään,
ellauri051.html on line 1295: 696 Myself moving forward then and now and forever, 696 Itse kuljen eteenpäin silloin ja nyt ja ikuisesti,
ellauri051.html on line 1301: 702 Head high in the forehead, wide between the ears, 702 Pää korkealla otsassa, leveä korvien välissä,
ellauri051.html on line 1319: 719 Weeding my onion-patch or hoeing rows of carrots and parsnips, crossing savannas, trailing in forests, 719 Sipulilaastarin kitkeminen tai porkkana- ja palsternakkarivien kuokkaminen, savannien ylittäminen, metsässä kulkeminen,
ellauri051.html on line 1325: 725 Where the black bear is searching for roots or honey, where the beaver pats the mud with his paddle-shaped tail; 725 Missä mustakarhu etsii juuria tai hunajaa, missä majava taputtelee mutaa melan muotoisella hännällään;
ellauri051.html on line 1342: 742 Where the she-whale swims with her calf and never forsakes it, 742 Missä naarasvalas ui vasikkansa kanssa eikä koskaan hylkää sitä,
ellauri051.html on line 1354: 754 At apple-peelings wanting kisses for all the red fruit I find, 754 Omenankuorilla toivoen suudelmia kaikille punaisille hedelmille, joita löydän,
ellauri051.html on line 1374: 774 Pleas'd with the native and pleas'd with the foreign, pleas'd with the new and old, 774 Tyytyväinen alkuperäiseen ja tyytyväinen vieraaseen, tyytyväinen uuteen ja vanhaan,
ellauri051.html on line 1379: 779 Looking in at the shop-windows of Broadway the whole forenoon, flatting the flesh of my nose on the thick plate glass, 779 Katson sisään Broadwayn ikkunoihin koko iltapäivän, litistäen nenäni paksua lasia vasten,
ellauri051.html on line 1404: 804 I anchor my ship for a little while only, 804 Ankkurin alukseni vain hetkeksi,
ellauri051.html on line 1407: 807 I ascend to the foretruck, 807 Nousen etuvaunuun,
ellauri051.html on line 1434: 834 The mother of old, condemn'd for a witch, burnt with dry wood, her children gazing on, 834 Muinaisten äiti, noidan takia tuomittu, kuivilla puilla poltettu, hänen lapsensa katselevat
ellauri051.html on line 1451: 851 They have clear'd the beams away, they tenderly lift me forth. 851 He ovat poistaneet palkit pois, he nostavat minut hellästi esiin.
ellauri051.html on line 1452: 852 I lie in the night air in my red shirt, the pervading hush is for my sake, 852 Makaan yöilmassa punaisessa paidassani, vallitseva hiljaisuus on minun tähteni,
ellauri051.html on line 1458: 858 I am an old artillerist, I tell of my fort's bombardment, 858 Olen vanha tykistö, kerron linnoitukseni pommituksista,
ellauri051.html on line 1464: 864 The cries, curses, roar, the plaudits for well-aim'd shots, 864 Huudot, kiroukset, karjunta, kiitosta hyvin kohdistetuille laukauksille,
ellauri051.html on line 1477: 876 Retreating they had form'd in a hollow square with their baggage for breastworks, 876 Perääntyessään he olivat muodostuneet onttoon neliöön matkatavaroidensa kanssa rintatöihin,
ellauri051.html on line 1480: 879 They treated for an honorable capitulation, receiv'd writing and seal, gave up their arms and march'd back prisoners of war. 879 He saivat kunniallisen antautumisen, saivat kirjoituksen ja sinetin, luovuttivat aseensa ja marssivat takaisin sotavankeja.
ellauri051.html on line 1511: 909 The master-at-arms loosing the prisoners confined in the after-hold to give them a chance for themselves. 909 Asepäällikkö päästää vangit, jotka on suljettu jälkivangittiin antaakseen heille mahdollisuuden itselleen.
ellauri051.html on line 1517: 915 Now I laugh content, for I hear the voice of my little captain, 915 Nyt nauran tyytyväisenä, sillä kuulen pienen kapteeni äänen,
ellauri051.html on line 1539: 936 The husky voices of the two or three officers yet fit for duty, 936 Kahden tai kolmen upseerin vaimeat äänet, jotka ovat vielä tehtäviin sopivia,
ellauri051.html on line 1558: 954 Not a youngster is taken for larceny but I go up too, and am tried and sentenced. 954 Yhtään nuorta ei pidätetä varkaudesta, mutta minäkin nousen ylös, ja minut tuomitaan.
ellauri051.html on line 1568: 963 That I could forget the mockers and insults! 963 Että voisin unohtaa pilkkaajat ja loukkaukset!
ellauri051.html on line 1569: 964 That I could forget the trickling tears and the blows of the bludgeons and hammers! 964 Että voisin unohtaa valuvat kyyneleet ja iskujen ja vasaran iskut!
ellauri051.html on line 1575: 970 I troop forth replenish'd with supreme power, one of an average unending procession, 970 Minä lähden täydennettynä korkeimmalla voimalla, yhtenä keskimääräisestä loputtomasta kulkueesta,
ellauri051.html on line 1579: 974 Eleves, I salute you! come forward! 974 Eleves, tervehdin teitä! tulla esille!
ellauri051.html on line 1583: 977 Is he waiting for civilization, or past it and mastering it? 977 Odottaako hän sivilisaatiota vai ohittaako se ja hallitsee sen?
ellauri051.html on line 1585: 979 Is he from the Mississippi country? Iowa, Oregon, California? 979 Onko hän Mississippin maasta? Iowa, Oregon, Kalifornia?
ellauri051.html on line 1591: 985 They descend in new forms from the tips of his fingers, 985 Ne laskeutuvat uusissa muodoissa hänen sormiensa kärjestä,
ellauri051.html on line 1595: 988 You light surfaces only, I force surfaces and depths also. 988 Te vain vaaleat pinnat, minä pakotan myös pintoja ja syvyyksiä.
ellauri051.html on line 1596: 989 Earth! you seem to look for something at my hands, 989 Maa! näytät etsivän jotain käsistäni,
ellauri051.html on line 1613: 1006 On women fit for conception I start bigger and nimbler babes. 1006 Raskauskelpoisista naisista aloitan isompia ja ketterämpiä tyttöjä.
ellauri051.html on line 1622: 1015 Every room of the house do I fill with an arm'd force, 1015 Täytän jokaisen talon huoneen käsivarsilla,
ellauri051.html on line 1626: 1019 I have embraced you, and henceforth possess you to myself, 1019 Olen syleillyt sinua ja tästä lähtien omistan sinut itselleni,
ellauri051.html on line 1629: 1021 I am he bringing help for the sick as they pant on their backs, 1021 Minä olen hän, joka tuo apua sairaille, kun he huohottavat selällään,
ellauri051.html on line 1630: 1022 And for strong upright men I bring yet more needed help. 1022 Ja vahvoille pystymiehille tuon vielä lisää tarvittavaa apua.
ellauri051.html on line 1641: 1033 Taking them all for what they are worth and not a cent more, 1033 Ottaen heidät kaikki sen arvoisena, eikä senttiäkään enempää,
ellauri051.html on line 1643: 1035 (They bore mites as for unfledg'd birds who have now to rise and fly and sing for themselves,) 1035 (He kantoivat punkkeja kuin lentäneet linnut, joiden täytyy nyt nousta ja lentää ja laulaa itselleen,)
ellauri051.html on line 1646: 1038 Putting higher claims for him there with his roll'd-up sleeves driving the mallet and chisel, 1038 Asettamalla hänelle korkeampia vaatimuksia, kun hänen käärityt hihat ajavat vasaraa ja talttaa,
ellauri051.html on line 1650: 1042 Their brawny limbs passing safe over charr'd laths, their white foreheads whole and unhurt out of the flames; 1042 Heidän lihavat raajat kulkevat turvallisesti hiiltyneen listan yli, heidän valkoiset otsansa ehjät ja vahingoittumattomat liekeistä;
ellauri051.html on line 1651: 1043 By the mechanic's wife with her babe at her nipple interceding for every person born, 1043 Mekaanikon vaimo vauvan kanssa nännissä rukoilee jokaisen syntymän puolesta,
ellauri051.html on line 1654: 1046 Selling all he possesses, traveling on foot to fee lawyers for his brother and sit by him while he is tried forforgery; 1046 Myydään kaiken omaisuutensa, matkustaa jalkaisin palkatakseen asianajajia veljelleen ja istuakseen hänen vierellään, kun häntä tuomitaan väärentämisestä;
ellauri051.html on line 1659: 1051 The day getting ready for me when I shall do as much good as the best, and be as prodigious; 1051 Päivä valmistautumassa minua varten, jolloin teen niin paljon hyvää kuin parasta ja olen yhtä upea;
ellauri051.html on line 1667: 1058 Now the performer launches his nerve, he has pass'd his prelude on the reeds within. 1058 Nyt esiintyjä laukaisee hermonsa, hän on antanut alkusoittonsa sisällä olevaan kaistoon.
ellauri051.html on line 1676: 1067 Ever the vexer's hoot! hoot! till we find where the sly one hides and bring him forth, 1067 Ever the vexer's hoo! viheltää! kunnes löydämme, minne viekas piiloutuu ja tuomme hänet esiin,
ellauri051.html on line 1682: 1073 Many sweating, ploughing, thrashing, and then the chaff for payment receiving, 1073 Monet hikoilevat, kyntävät, puskevat ja sitten akanat maksun vastaanottamiseksi,
ellauri051.html on line 1690: 1081 What I do and say the same waits for them, 1081 Se, mitä teen ja sanon, odottaa heitä,
ellauri051.html on line 1719: 1109 Looking forth on pavement and land, or outside of pavement and land, 1109 Katseet jalkakäytävälle ja maalle tai jalkakäytävän ja maan ulkopuolelle,
ellauri051.html on line 1721: 1111 One of that centripetal and centrifugal gang I turn and talk like a man leaving charges before a journey. 1111 Eräs tuosta keskipakoisesta jengistä käännyn ja puhun kuin mies, joka jättää syytteen ennen matkaa.
ellauri051.html on line 1730: 1120 And what is yet untried and afterward is for you, me, all, precisely the same. 1120 Ja mikä on vielä kokeilematonta ja myöhemmin, on sinulle, minulle, kaikille, täsmälleen sama.
ellauri051.html on line 1740: 1130 Nor the sacs merely floating with open mouths for food to slip in, 1130 Eivätkä pussit vain kelluvat suu auki, jotta ruoka pääsisi sisään,
ellauri051.html on line 1747: 1136 I launch all men and women forward with me into the Unknown. 1136 Laukaisin kaikki miehet ja naiset kanssani eteenpäin Tuntemattomaan.
ellauri051.html on line 1756: 1145 I am sorry for you, they are not murderous or jealous upon me, 1145 Olen pahoillani puolestasi, he eivät ole murhaavia tai kateellisia minulle,
ellauri051.html on line 1768: 1157 Immense have been the preparations for me, 1157 Valmistelut minua varten ovat olleet valtavat,
ellauri051.html on line 1773: 1162 Before I was born out of my mother generations guided me, 1162 Ennen kuin synnyin äidistäni, sukupolvet ohjasivat minua,
ellauri051.html on line 1779: 1168 All forces have been steadily employ'd to complete and delight me, 1168 Kaikkia voimia on käytetty tasaisesti täydentämään ja ilahduttamaan minua,
ellauri051.html on line 1798: 1186 Outward and outward and forever outward. 1186 Ulospäin ja ulospäin ja ikuisesti ulospäin.
ellauri051.html on line 1812: 1200 The great Camerado, the lover true for whom I pine will be there. 1200 Suuri Camerado, todellinen rakastaja, jota rakastan.
ellauri051.html on line 1823: 1210 Not I, not any one else can travel that road for you, 1210 En minä, ei kukaan muu voi kulkea sitä tietä puolestasi,
ellauri051.html on line 1824: 1211 You must travel it for yourself. 1211 Sinun täytyy matkustaa se itse.
ellauri051.html on line 1828: 1215 Shoulder your duds dear son, and I will mine, and let us hasten forth, 1215 Ota ystäväsi harteille, rakas poika, niin minä otan omani, ja kiirehdimme eteenpäin,
ellauri051.html on line 1833: 1220 This day before dawn I ascended a hill and look'd at the crowded heaven, 1220 Tänä päivänä ennen aamunkoittoa nousin mäelle ja katsoin tungosta taivasta,
ellauri051.html on line 1837: 1224 I answer that I cannot answer, you must find out for yourself. 1224 Vastaan, etten voi vastata, sinun on otettava selvää itse.
ellauri051.html on line 1840: 1227 But as soon as you sleep and renew yourself in sweet clothes, I kiss you with a good-by kiss and open the gate for your egress hence. 1227 Mutta heti kun nukut ja uudistut suloisissa vaatteissa, suutelen sinua hyvästelevällä suudelmalla ja avaan portin sieltä poistumiselle.
ellauri051.html on line 1852: 1238 Wicked rather than virtuous out of conformity or fear, 1238 Paha kuin hyveellinen mukautumisesta tai pelosta,
ellauri051.html on line 1861: 1247 I do not say these things for a dollar or to fill up the time while I wait for a boat, 1247 En sano näitä asioita dollarista tai täyttääkseni aikaa, kun odotan venettä,
ellauri051.html on line 1881: 1267 The girl and the wife rest the needle a moment and forget where they are, 1267 Tyttö ja vaimo lepäävät neulaa hetken ja unohtavat missä he ovat,
ellauri051.html on line 1891: 1276 And there is no object so soft but it makes a hub for the wheel'd universe, 1276 Eikä mikään esine ole niin pehmeää, mutta se muodostaa pyörän universumin navan,
ellauri051.html on line 1892: 1277 And I say to any man or woman, Let your soul stand cool and composed before a million universes. 1277 Ja minä sanon jokaiselle miehelle tai naiselle: Anna sielusi seistä viileänä ja rauhassa miljoonan universumin edessä.
ellauri051.html on line 1902: 1287 And I leave them where they are, for I know that wheresoe'er I go, 1287 Ja minä jätän heidät sinne, missä he ovat, sillä tiedän, että minne ikinä menenkin,
ellauri051.html on line 1903: 1288 Others will punctually come for ever and ever. 1288 Toiset tulevat täsmällisesti aina ja ikuisesti.
ellauri051.html on line 1914: 1298 (No doubt I have died myself ten thousand times before.) 1298 (Epäilemättä olen kuollut itseni kymmenentuhatta kertaa aiemmin.)
ellauri051.html on line 1918: 1302 Of the turbid pool that lies in the autumn forest, 1302 Syksyisessä metsässä olevasta sameasta altaasta,
ellauri051.html on line 1933: 1316 Perhaps I might tell more. Outlines! I plead for my brothers and sisters. 1316 Ehkä kerron lisää. Ääriviivat! Rukoilen veljieni ja siskoni puolesta.
ellauri051.html on line 1935: 1318 It is not chaos or death -- it is form, union, plan -- it is eternal life -- it is Happiness. 1318 Se ei ole kaaosta tai kuolemaa - se on muoto, liitto, suunnitelma - se on iankaikkinen elämä - se on onnea.
ellauri051.html on line 1948: 1330 Will you speak before I am gone? will you prove already too late? 1330 Puhutko ennen kuin olen poissa? todistatko jo liian myöhään?
ellauri051.html on line 1954: 1334 The last scud of day holds back for me, 1334 Päivän viimeinen myrkky pidättelee minua,
ellauri051.html on line 1960: 1340 If you want me again look for me under your boot-soles. 1340 Jos haluat mut uudestaan ezi saappaan anturoiden alta.
ellauri051.html on line 1966: 1346 I stop somewhere waiting for you. 1346 Johkin mä jään sua venaamaan.
ellauri052.html on line 62: Although it is unclear whether Henderson has truly found spiritual contentment, the novel ends with an optimistic and uplifting note. Henderson learns that a man can, with effort, have a spiritual rebirth when he realizes that spirit, body and the outside world are not enemies but can live in harmony. And he doesn't really need his family for anything, he is enough for himself.
ellauri052.html on line 64: A week before the novel appeared in book stores, Saul Bellow published an article in the New York Times titled “The Search for Symbols, a Writer Warns, Misses All the Fun and Fact of the Story.” Here, Bellow warns readers against looking too deeply for symbols in his piece of shit. This has led to much discussion among critics as to why Bellow warned his readers against searching for symbolism just before the symbol-packed Rain King hit the shelves. Because there ain't any, its just Solomon's idea of fun and fact. The ongoing philosophical discussions and ramblings between Henderson and the natives, and inside Henderson's own head, prefigure elements of Bellow's next novel Herzog, which includes many such inquiries into life and meaning. And which is an even worse piece of narcissisim than this one.
ellauri052.html on line 66: As in all Bellow's novels, death figures prominently in Henderson the Rain King. Also, the novel manifests a few common character types that run through Bellow's literary works. One type is the Bellovian Hero, often described as a schlemiel. Eugene Henderson, in company with most of Bellow's main characters, can be given this description, in the opinion of some people, and Bellow was another one himself for sure. Another is what Bellow calls the "Reality-Instructor"; in Henderson the Rain King, King Dahfu fills this role. In Seize the Day, the instructor is played by Dr. Tamkin, while in Humboldt's Gift, Humboldt von Fleisher takes the part.
ellauri052.html on line 95: This falling away of the world then renders the interplay of thought and reflection a sterile joke, as whatever the main character finally decides, there is no outside world for his deliberations to have meaning. Bellow has little choice, in the world of raging shadows he creates, other than to step away from the quest of thought at the climactic moment, and pretend he was only kidding.
ellauri052.html on line 97: The novels remain staggering for their invention, their comedy, their culture, and their mingling of riotous squalor with the precepts of a course in philosophy. Bellow writes with a genius that is hard to fathom. Readers may, however, feel troubled by the books’ frequent difficulty in forming a coherent whole.
ellauri052.html on line 122: Bellow punctured the pretentious, unmasked the delusions and deflated the reputations of several intellectual phonies, blackballing LeRoi Jones, Edward Said and Susan Sontag for MacArthur fellowships. He was severely condemned for his provocative but hilarious challenge: “Who is the Tolstoy of the Zulus? The Proust of the Papuans?” But no one ever answered his attack on cultural relativism and he did not apologise.
ellauri052.html on line 148: Bellowin kunniaksi täytyy sanoa, että kirjailijana hän on helposti tunnistettava. Arkiseen puheeseen sisältyy älyllistä filosofointia, melankoliaa ja komediaa, nokkeluuksia ja aforismeja. Varmaan siinä on itseironiaakin, mutta sepä jäi tällaiselta tosikkolukijalta huomaamatta.
ellauri052.html on line 215: Howls in his sleep for a world of sugar,
ellauri052.html on line 231: Slid slowly forth.
ellauri052.html on line 255: while History is unforgiven.
ellauri052.html on line 263: Popen isä Alexander (k. 1717) oli pellavakauppias, mutta jäi eläkkeelle poikansa syntymän aikaan. Perhe oli katolinen, eikä Pope siksi päässyt opiskelemaan Englannin yliopistoihin. Hän sai kotiopetusta katolisilta papeilta ja kävi katolisia kouluja Twyfordissa ja Lontoossa. Is Pope catholic? LOL Myöhemmin Pope siirtyi tietynlaisen rationaalisen panteismin kannattajaksi.
ellauri052.html on line 275: Alexander Pope does have slightly misogynistic tendencies, in part due to his own physical deformity making him somewhat unattractive.
ellauri052.html on line 280: The "Mrs." (used in the dedicatory letter to the poem) serves to indicate that Arabella was neither a child nor a prostitute (the two groups of females designated by the word "Miss"). She was in fact twenty-two and single at the time Lord Petre cut off a lock of her hair, the event which served as the basis for the poem.
ellauri052.html on line 286: Horace Tadpole eiku Walpole (24 September 1717 – 2 March 1797) oli aatelinen, talousliberaali, luultavasti äpärä ja todennäkösest ainakin kaappihomo. Suhteellisen turha julkkis jo omana aikanaankin. Se sipsutteli salongeissa rokokoomaisesti puettuna ja puuteroituna lakki kainalossa varpaisillaan. Sen typeristä lausahduxista siteeraa Bellow seuraavaa: it is natural for free men think about money. Why? Because money is freedom, thats why.
ellauri052.html on line 319: Like other successful duos, such as Batman & Robin, Mickey & Goofy, or Laurel & Hardy, Wordsworth and Coleridge were temperamentally dissimilar. Wordsworth, reserved and thoughtful, wrote verse while plodding to and fro in the garden and, we are told, was subject to stomach trouble when revising. Coleridge was irresponsible and debt-ridden, but everywhere spoken of as a genius, if a volatile one. “I think too much for a Poet,” he said. His addiction to opium began early and was never conquered. In time, it became his only regular habit.
ellauri052.html on line 352: If you haven't been introduced to Desperate Ambrose, Old Timer, Willie and Pop Wimpus you've been missing a lot of good, clean American humor. C. M. Payne has found the real underlying humor in home life and brings it to you in this favorite of comic strip readers everywhere. "S'Motter Pop". Charles M. Payne (1873–1964) was an American cartoonist best known for his popular long-running comic strip S'Matter, Pop?[2]. He signed his work C. M. Payne and also adopted the nickname Popsy. In 1964, Payne died in poverty.
ellauri052.html on line 409: Waiting for thair ain deir lords,
ellauri052.html on line 463: A number of foreign and medieval analogues exist that exhibit the motif ("Whittington's cat" motif, N411.2), where the hero obtains wealth by selling a cat, typically in a rodent-infested place direly in need of one. The tale is catalogued Aarne–Thompson (AT) tale type 1651, "Whittington's Cat".
ellauri052.html on line 486: Baron Corvo eli Fred Rolfe oli joku seikkailija, homo ennen kaikkea. "My preference was for the 16, 17, 18 and large." Le Corbusier oli homo. Ei sunkaan nää ole kaikki homoja? ml Monet ja Matisse? Sale takuulla oli, ja sen kamu Pierre. Sekin kuzu izeään Prosperoxi niinkuin Puovo Huovikko. Shakespearen Myrsky, sen viimeinen näytelmä, on homoeroottinen, missä vallastasyösty herttua-taikuri junailee enkeli Arielin ja piru Calibanin kaa. Ei kai Paavokin... ei nyt menee jo vainoharhasexi. Mut silti vittu (tai pikemminkin pisinappula), heti perään Salella tulee homotriangeli jossa kaikki kalpenee ja/tai punastuu: Sale, mafioso ja Pierre. Ja TS Eliot taas mainitaan. Kirjailijat immersoituu toisiinsa ja vehkeet sykkii sinipunasina. Ihan mahotonta menoa. Kaikki haukkuu Salea ja syystä, se tuntee izensä pyhäxi Sebastianixi.
ellauri052.html on line 493: In his novella Death in Venice, Thomas Mann hails the "Sebastian-Figure" as the supreme emblem of Apollonian beauty, that is, the artistry of differentiated forms; beauty as measured by discipline, proportion, and luminous distinctions. Juu tähän Tompan Venezian seikkailuun Sale vinkkaa myös. Hizi mikä sanaristikko on Salella tässä homostelun peittona. Täähän on kuin Proustin Albertine ja Gilbertine. Mafioso törkkää Salen sykkivään punanahkasisuxiseen autoonn takapuolesta. Polly on pelkkää hämäystä, statisti niinkuin Sepen nuolenreijät paikannut leski Irene tai Lemminkäisen äiskä.
ellauri052.html on line 497: Eventually, the poetry of William Wordsworth showed him that beauty generates compassion for others and stimulates joy. With renewed joy he continued to work towards a just society, but with more relish for the journey. He considered this one of the most pivotal shifts in his thinking. In fact, many of the differences between him and his father stemmed from this expanded source of joy. :D
ellauri052.html on line 568: Ei vaitiskaan, mikäs kristus mä nyt oon. Olen jotain parempaa, new improved formula. Annie asui Intiassa, luki ehkä Krishnamurtin kaa Arabian Burtonin käännöstä Kama Sutrasta.
ellauri052.html on line 576: In a number of works, Steiner described a path of inner development he felt would let anyone attain comparable spiritual experiences. In Steiner's view, sound vision could be developed, in part, by practicing rigorous forms of ethical and cognitive self-discipline, concentration, and meditation. In particular, Steiner believed a person's spiritual development could occur only after a period of moral development.
ellauri052.html on line 580: Vuonna 1923, samana vuonna kuin Wilho riitaantui viidennen kolonnan baptistien kaa ja perusti helluntaiystävät, Rudi joutui hakauxiin oman nuoriso-osaston kaa, jotka ei tyytyneet haisteleman Rudin napanöyhtää vaan halus äksöniä, lähetyskentälle. Rudin vastaveto oli perustaa School for Spiritual Science ja sille textbookkina Foundation Stone Meditation jossa ihmisviisaus on tiivistettynä.
ellauri052.html on line 597: He was a man who convinced and hypnotized not only others but himself. He seemed to possess a number of characters which he changed like masks as the need arose, now he was a benevolent pastor … now a magician holding sway over human souls … His sole purpose and aspiration was to obtain possession of all things from below, by his own titanic devices, and to break through by a passionate effort to the realm of the spirit… He may have possessed oratorical gifts, but he lacked the true gift and feeling for words. His speech was a kind of magical act, aimed at obtaining control over his hearers by means of gestures, by raising and lowering his voice, and by changes in the expression of his face. He hypnotized his disciples, some of whom even fell asleep.
ellauri052.html on line 601:
es rann ihm aus der Nase, immerfort arbeitete er mit dem Taschentuch bis tief in die Nase hinein, einen Finger an jedem Nasenloch.
ellauri052.html on line 622: Jiddu Krishnamurti (11. toukokuuta 1895 Madanapalle, Intia – 17. helmikuuta 1986 Kalifornia, Yhdysvallat) oli Intiassa syntynyt filosofi ja elämäntaidon opettaja.
ellauri052.html on line 632: Krishnamurti palasi Intiaan joulukuussa 1921 ja jatkoi sieltä Australian kautta San Franciscoon, Kaliforniaan. Hänen epäilynsä omaa messias-rooliaan kohti kasvoi vuosi vuodelta, ja lopulta vuonna 1929 hän erosi Teosofisesta seurasta ja omasta Idän Tähti -järjestöstään. Hän erosi myös kaikista luottamustehtävistään erilaisissa yhdistyksissä ja säätiöissä lukuun ottamatta Rish Valley Trust -säätiötä, joka oli perustettu Intiassa sijaitsevan Krishnamurti-koulun taustayhteisöksi.
ellauri052.html on line 636: Krishnamurti aloitti soolouran, ryhtyi itsenäiseksi opettajaksi ja jatkoi puheiden ja kiertueiden pitämistä entiseen tapaan. Tilaisuuksissa oli usein tuhansia kuulijoita, mutta pääsymaksuja ei ollut. Hän otti asemapaikakseen Ojain tilan Kaliforniassa. Krishnamurti kiersi maailmaa luennoimassa vuodesta 1930 toiseen maailmansotaan asti hyvin ahkerasti. Hänen puheisiinsa ja opetuksiinsa tuli aiempaa enemmän dialogisuutta.
ellauri052.html on line 638: Krishnamurti tutustui Kaliforniassa kirjailija Aldous Huxleyyn, josta tuli hänen hyvä ystävänsä. Huxleyn vaikutuksesta Krishnamurtin puheet pelkistyivät ja selkiytyivät, ja hän alkoi myös kirjoittaa. Kolmiosainen kirjasarja Commentaries on Living julkaistiin 1950-luvulla. Krishnamurti asui Intiassa vuosina 1947–1949 ja otti vasta itsenäistyneen maan kansalaisuuden.
ellauri052.html on line 656: After learning about Krishnamurti's secret love affair with his best friend's wife, Bohm felt betrayed. Perhaps this plunged him into his third and final deep depression. Hospitalized, suffering from paranoia and thoughts of suicide, Bohm underwent fourteen episodes of shock therapy before he recovered sufficiently to leave the mental hospital. Earlier triple bypass surgery on his heart had been successful, but his death in 1991, at age 75, was from a massive heart attack. Krishnamurti had died six years earlier, at his home in Ojai, of pancreatic cancer. His body was cremated.
ellauri052.html on line 676: T.E. was born out of wedlock in August 1888 to Sarah Junner, a governess, and Thomas Chapman, an Anglo-Irish nobleman. Chapman left his wife and family in Ireland to cohabit with Junner. Chapman and Junner called themselves Mr and Mrs Lawrence, the surname of Sarah's likely father; her mother had been employed as a servant for a Lawrence family when she became pregnant with Sarah.
ellauri052.html on line 689: Oxfordin akateemikko Howard Puhelinkoppi väittää että D.H. Lawrence kokeili homosexiä vaan päästäxeen kirjailijan plokista, ei sixettä se olis ollut siitä kivaa. Edelllinen kirjoittaja Kinky Weekes oli väittänyt että se lakkasi yrittämästä 1917, mutta puhelinkoppi väittää että yrityxet jatkui vielä 20-luvulla. Aika monesta tälläsestä suspektistä häiskästä sanotaan että niitä kiinnosti tabu enemmän kuin ize suklaa. Kunnes se sitten tuomizi koko asian. Happamia sanoi kettu pihlajanmarjoista. Mut tämmöiset pätkät puhuvat äänekkäästi puolestaan:
ellauri052.html on line 693: still laughter, and our love was pertect tor a moment, more pertect than any love I have known since, for either man or woman. The very echo of David's lament for Jonathan in 2 Samuel 1: 26 ('thy to me was wonderful, passing the love of women.)
ellauri052.html on line 705: `You will?' A queer, smiling look tightened Gerald's face for a moment, as he said, `Well, I'd like it very much.'
ellauri052.html on line 709: `Then let us strip, and do it properly. Hold a minute --' He rang the bell, and waited for the butler.
ellauri052.html on line 720: Good, I believe. I am no judge. He was very quick and slippery and full of electric fire. It is a remarkable thing, what a curious sort of fluid force they seem to have in them, those people not like a human grip -- like a polyp --
ellauri052.html on line 741: Gerald fastened the door and pushed the furniture aside. The room was large, there was plenty of space, it was thickly carpeted. Then he quickly threw off his clothes, and waited for Birkin. The latter, white and thin, came over to him. Birkin was more a presence than a visible object, Gerald was aware of him completely, but not really visually. Whereas Gerald himself was concrete and noticeable, a piece of pure final substance.
ellauri052.html on line 749: They stopped, they discussed methods, they practised grips and throws, they became accustomed to each other, to each other´s rhythm, they got a kind of mutual physical understanding. And then again they had a real struggle. They seemed to drive their white flesh deeper and deeper against each other, as if they would break into a oneness. Birkin had a great subtle energy, that would press upon the other man with an uncanny force, weigh him like a spell put upon him. Then it would pass, and Gerald would heave free, with white, heaving, dazzling movements.
ellauri052.html on line 751: So the two men entwined and wrestled with each other, working nearer and nearer. Both were white and clear, but Gerald flushed smart red where he was touched, and Birkin remained white and tense. He seemed to penetrate into Gerald´s more solid, more diffuse bulk, to interfuse his body through the body of the other, as if to bring it subtly into subjection, always seizing with some rapid necromantic fore-knowledge every motion of the other flesh, converting and counteracting it, playing upon the limbs and trunk of Gerald like some hard wind. It was as if Birkin´s whole physical intelligence interpenetrated into Gerald´s body, as if his fine, sublimated energy entered into the flesh of the fuller man, like some potency, casting a fine net, a prison, through the muscles into the very depths of Gerald´s physical being.
ellauri052.html on line 753: So they wrestled swiftly, rapturously, intent and mindless at last, two essential white figures working into a tighter closer oneness of struggle, with a strange, octopus-like knotting and flashing of limbs in the subdued light of the room; a tense white knot of flesh gripped in silence between the walls of old brown books. Now and again came a sharp gasp of breath, or a sound like a sigh, then the rapid thudding of movement on the thickly-carpeted floor, then the strange sound of flesh escaping under flesh. Often, in the white interlaced knot of violent living being that swayed silently, there was no head to be seen, only the swift, tight limbs, the solid white backs, the physical junction of two bodies clinched into oneness. Then would appear the gleaming, ruffled head of Gerald, as the struggle changed, then for a moment the dun-coloured, shadow- like head of the other man would lift up from the conflict, the eyes wide and dreadful and sightless.
ellauri052.html on line 755: At length Gerald lay back inert on the carpet, his breast rising in great slow panting, whilst Birkin kneeled over him, almost unconscious. Birkin was much more exhausted. He caught little, short breaths, he could scarcely breathe any more. The earth seemed to tilt and sway, and a complete darkness was coming over his mind. He did not know what happened. He slid forward quite unconscious, over Gerald, and Gerald did not notice. Then he was half-conscious again, aware only of the strange tilting and sliding of the world. The world was sliding, everything was sliding off into the darkness. And he was sliding, endlessly, endlessly away.
ellauri052.html on line 759: When he realised that he had fallen prostrate upon Gerald´s body he wondered, he was surprised. But he sat up, steadying himself with his hand and waiting for his heart to become stiller and less painful. It hurt very much, and took away his consciousness.
ellauri052.html on line 761: Gerald however was still less conscious than Birkin. They waited dimly, in a sort of not-being, for many uncounted, unknown minutes.
ellauri052.html on line 763: `Of course --' panted Gerald, `I didn't have to be rough -- with you -- I had to keep back -- my force --´
ellauri052.html on line 779: The normal consciousness however was returning, ebbing back. Birkin could breathe almost naturally again. Gerald´s hand slowly withdrew, Birkin slowly, dazedly rose to his feet and went towards the table. He poured out a whiskey and soda. Gerald also came for a drink.
ellauri052.html on line 783: `God, yes,' said Gerald. He looked at the delicate body of the other man, and added: `It wasn't too much for you, was it?'
ellauri052.html on line 794: `We are mentally, spiritually intimate, therefore we should be more or less physically intimate too -- it is more whole.'
ellauri052.html on line 808: `Yes. You have a northern kind of beauty, like light refracted from snow -- and a beautiful, plastic form. Yes, that is there to enjoy as well. We should enjoy everything.'
ellauri052.html on line 824: `I always eat a little before I go to bed,' said Gerald. `I sleep better.'
ellauri052.html on line 854: Vitun paxua narsismia. Ja se on jenkeistä olevinaan hienoa. Me first. Looking out for Nr. 1.
ellauri052.html on line 856: Well into his career, Bellow combined the confessional with a mid-century notion of alienation, which meant, for Bellow, man’s inability to get outside his own head. (I use the masculine advisedly; Bellow didn’t go deep enough into women’s heads to need to get out of them.)
ellauri052.html on line 870: Bellow punctured the pretentious, unmasked the delusions and deflated the reputations of several intellectual phonies, blackballing LeRoi Jones, Edward Said and Susan Sontag for MacArthur fellowships. He was severely condemned for his provocative but hilarious challenge: “Who is the Tolstoy of the Zulus? The Proust of the Papuans?” But no one ever answered his attack on cultural relativism and he did not apologise
ellauri052.html on line 933: Haha se jako kyllä ize ahkerasti kiillottamaansa kuvaa izestään. Sen izehaukut on laskelmoituja ja päätyy aina korostamaan sen jaloutta. Saul reserved for art what his eldest son sought from him in life. Kumartaa yleisölle ja pyllistää perheille. Hintelä kalansilmä panomies.
ellauri052.html on line 935: Ultimately, much of the book revolves around a perceived opposition between “young Saul,” the politically radical, amorously multitasking free spirit who raised him, and “old Saul,” the reactionary, race-baiting friend of authority and Allan Bloom who occupied his father’s body for its final 40 years. Greg had a front-row seat for Bellow’s supposed conversion, after the rise of black power and the Six Day War, to the unfashionable conservatism that remains the unspoken reason his books aren’t read much in America today. He is thus well-placed to describe how that change—dramatically evident in Mr. Sammler’s Planet (1970), the neo-con novel par excellence, but also in Herzog—manifested itself in private.
ellauri052.html on line 939: Greg had made a career out of his own childhood misery—a nasty dig given that Saul was as much the author of that misery as he was of his novels. Greg noted, with shrugging disapproval, that his father “felt a duty of truth to his readers that was stronger than to his family,” but indicated he still didn’t understand or accept this about his father. Perhaps he can’t be expected to. “All significant human business is transacted inside,” was Saul’s lesson to Greg, who doesn’t seem to have forgiven his father for it being true.
ellauri052.html on line 943: It may be helpful to note here that Bellow’s fame, already growing after The Adventures of Augie March, exploded after the publication of Herzog in 1964—the same year Daniel, his youngest son, was born. By the time the newly rich writer, urged by his third wife, moved into a fancy co-op on Lake Michigan, Greg already possessed enough of what he thought were his own opinions to dislike the white plush carpets, the 11 rooms “filled with fancy furniture and modern art.” Reminding the reader he was “raised by a frugal mother and a father who had no steady income,” Greg says that he “found the trappings of wealth in their new apartment so repellent that I complained bitterly to Saul,” who replied that he didn’t care about the new shiny things so long as he could still write—which he could. “As I always had, I accepted what he said about art at face value,” Greg admits, but he stopped visiting the new place. After the marriage deteriorated and Saul moved out, 3-year-old Daniel, in the words of ex-child-therapist Greg, “took to expressing his distress” by peeing on the carpets. “I have to admit that the yellow stains on them greatly pleased me,” Greg writes—for once showing off the Bellovian touch.
ellauri052.html on line 945: Zachary Leader’s work, though superior to Atlas’s and better than his first volume, still has some serious flaws. He swallows Keith Botsford’s absurd claim that his subject “is a direct descendant of Machiavelli”. Leader constantly tries to connect every person and event in Bellow’s life to their fictional counterparts instead of emphasising his imaginative transformation of experience. Literary agent Andrew Wylie, well named “The Jackal,” poached Bellow from his longtime agent Harriet Wasserman. Varmaan lupas Salelle pyllynamia.
ellauri052.html on line 947: His good looks, exciting mind, sharp wit and exalted reputation were catnip to the ladies, whom he easily captured but could not control. Though not cut out for marriage, he had five wives and divorced the first four. One of his three sons explained, “He liked being taken care of. He liked beautiful, intelligent, spirited women. He didn’t like being bored.” Except in the arse.
ellauri052.html on line 957: Bellow was accused of being a “lousy” sexual performer, but was more convincingly called a passionate and virile lover. He even had a fling with his black cleaning lady, “about twice as tall as he was, and well built.” No hemmetti, kysyttiinkö siivoojalta miten mini Sale pärjäsi. Tais heiluttaa patonkia porttikonkissa.
ellauri052.html on line 959: During an awkward sexual encounter with Harriet Wasserman, she remembered “asking him for permission, as if it were a museum objet d’art, ‘Can I touch this?’” Many of his mistresses remained in love and in touch with him. Scott Fitzgerald said that Hemingway “needed a new woman for each big book”; Bellow lost a woman with each big book. He spilled sperm as he spilled ink, and sex both interfered with and inspired his writing. Bellow created and lived on turbulence, thrived on chaos, courted conflict and was inspired by personal cataclysm. He reported that one lover (mies vai nainen?) “caused me grandes dificultades in England and in the south, but I finished Sammler just the same.” The bearers of erogenous zones (either sex) made him feel younger, “it was a way of avoiding the Angel of Death,” and he cherished their provocative bitchiness. Bellow’s emotional upheavals — his guilt and remorse, multitudinous failings and need for self-condemnation — made him beat his breast at his private Wailing Wall. Se oli kuin kunkku David jolle tuotiin neitosia pyllynlämmittimixi.
ellauri052.html on line 961: He portrayed his ex-wives, before and after they divorced him, as they declined from goddess to devil. Their sexual betrayals and financial extortions supplied the mother lode of his fictional material and generated the misogyny and guilt that fueled his creative powers. He exalted his fourth wife, the Gentile Romanian mathematician Alexandra Tulcea, as the “translucent Minna gazing at the stars” in The Dean’s December and crucified her as the “ferocious, chaos-dispensing Vela” in Ravelstein.
ellauri052.html on line 970: The rap against Bellow is that he maligned four of his five wives, especially in his fiction. This is true, and Leader is savvy enough not to take Bellow’s word about them. Wife No. 1, Anita, is shown as the underappreciated mainstay she obviously was. As for wife No. 2, Sondra Tschacbasov Bellow (Bellow called her Sasha), the model for the evil Madeleine, Leader has a scoop: an unpublished memoir shared with him after Bellow’s death. By her own account, Sasha was a vulnerable child-woman lacking basic life skills. From childhood and into her teens, she says, she was the victim of incest committed by her father. When Bellow took up with her, he was 37 and she was 21, a Bennington graduate and a secretary at the Partisan Review. His friends treated her with a sniggering sexism unfortunately unremarkable in the 1950s. At a party Bellow took her to, the critic R. W. B. Lewis, her former professor, drunkenly demanded to
ellauri052.html on line 971: know whether she was sleeping with Bellow yet; “they were all placing bets.” She started an affair with Bellow’s friend Jack Ludwig (the prototype for Gersbach in Herzog) only after she learned of her husband’s many infidelities.
ellauri052.html on line 978: The most important person in Bellow’s life—Maury, his oldest brother. As Leader shows, Maury was both the driving force in Bellow’s Americanization and a major presence in his work. Parents and wives came and went, but Maury remained: Simon in Augie March, Shura in Herzog, Julius in Humboldt’s Gift. As peremptory and violent as their father but more competent, Maury epitomized the cult of power and material success that both fascinated and repelled Bellow. “I recognized in him the day-to-day genius of the U.S.A.,” Bellow said in an interview with Philip Roth. In the same conversation, Roth observed that Maury’s reckless, angry spirit was “the household deity of Augie March.” By the time Maury finished law school, he had already started collecting graft for a corrupt Illinois state representative, skimming off the top for himself and his mother. A charismatic ladies’ man with an illegitimate son, Maury was “very proud of his extraordinary group of connections, his cynicism, his insiderhood,” Bellow told Roth. Maury was disdainful of his brother’s nonremunerative choice of profession, which he considered luftmenschlich—frivolous, impractical.
ellauri052.html on line 980: The rivalry between the brothers may have been even more extreme in life than it was in art. When Bellow won the Nobel Prize in Literature in 1976, his brother refused to come to Stockholm for the ceremony. Maury’s grandson reconstructed his thinking as follows: “How dare Saul win the Nobel Prize when I’m really the smart one, I’m the one.”
ellauri053.html on line 620: So long, and thanx for all the fish.
ellauri053.html on line 648: Carolee Schneeman performing her piece Interior Scroll.
ellauri053.html on line 671: formas atque animos sub iuga aenea
ellauri053.html on line 697: Herbert Spencer (27 April 1820 – 8 December 1903) was an English philosopher, biologist, anthropologist, and sociologist famous for his hypothesis of social Darwinism whereby superior physical force shapes history. Spencer originated the expression "survival of the fittest", which he coined in Principles of Biology (1864) after reading Charles Darwin's On the Origin of Species. The term strongly suggests natural selection, yet Spencer saw evolution as extending into realms of sociology and ethics, so he also supported Lamarckism.
ellauri053.html on line 701: Herbert Spencer (1820–1903) is typically, and by rights, considered a coarse social Darwinist. Herbert Spencer was an English philosopher, biologist, anthropologist, and sociologist known for his infamous theory of social Darwinism throughout contemporary history.
ellauri053.html on line 709: Spencer denounced Irish land reform, compulsory education, laws to regulate safety at work, prohibition and temperance laws, tax funded libraries, and welfare reforms.
ellauri053.html on line 711: Spencer vastusti samoja juttuja kuin punaniska jenkki: the use of the coercive powers of the government, the discouragement given to voluntary self-improvement, and the disregard of the "laws of life." The reforms, he said, were tantamount to "socialism", which he said was about the same as "slavery" in terms of limiting human freedom.
ellauri053.html on line 715: His contributions to racist ideology are many. In his famed work Social Statics (1850), he argued that imperialism had served civilization by clearing the inferior races off the earth: "The forces which are working out the great scheme of perfect happiness, taking no account of incidental suffering, exterminate such sections of mankind as stand in their way. … Be he human or be he brute — the hindrance must be got rid of."
ellauri053.html on line 717: His arguments provided so much ammunition for conservatives and individualists in Europe and America that they are still in use in the 21st century. The expression 'There is no alternative' (TINA), made famous by Prime Minister Margaret Thatcher, may be traced to its emphatic use by Spencer.
ellauri053.html on line 738: After his upanayan (coming-of-age rite) at age eleven, Tagore and his father left Calcutta in February 1873 to tour India for several months, visiting his father's Santiniketan estate and Amritsar before reaching the Himalayan hill station of Dalhousie.
ellauri053.html on line 787: Father set my mother to prepare an abridged version of the Ramayana , keeping to the original but leaving out all superfluous and irrelevant matter so that the main story could be read at a stretch. Father insisted that she should consult the original Sanskrit and not depend upon Bengali translations for preparing her text. This was difficult for Mother, but undaunted she read the Ramayana with the help of a Pandit, and only then did she start writing, but unfortunately the book was not finished before she died and the MS. of the portion she had written got lost. I remember with what avidity we used to read her MS.
ellauri053.html on line 811: After his resignation from Visva-Bharati, Tagore planned to move to Dehradun. He wrote to Nirmalchandra demanding that Mira be "handed-over" to him; Nirmalchandra obliged and Mira and her son 2-year old Jayabrato accompanied Tagore to Dehradun. Before leaving, Tagore wrote to Pratima, "I am not going secretly. I have informed everyone that Mira is with me." Pratima replied that she "would be happy, if he remained happy".
ellauri053.html on line 820: Prince Dwarkanath Tagore, my great-grandfather, was a romantic figure. Contemporary of Rammohan Roy, the Father of the Renaissance Movement of Bengal, he was closely associated with him in all his activities and rendered financial help when- ever required. The East India Company were by this time firmly established in Bengal and were rapidly building up their trade. Dwarkanath’s knowledge of English helped him to take advantage of the conditions prevailing under the Company’s rule and he was able at quite an early age not only to amass a fortune but also to gain high offices under the British. With Rammohan Roy he took a leading part in all the movements for the promotion of higher education and social welfare. There was hardly any institution founded during his life-time that did not owe its existence to the generous charity of Dwarkanath. He came to be known as Prince Dwarkanath in recognition of his benefactions. His business enterprises extended to fields unexplored by Indians in those days. He had a fleet of cargo boats for trading between India and England. To improve his business connections and gain further concessions from the Company, he himself went to England accompanied by his youngest son, Nagendranath. I have had occasion to read the diary kept by this grand-uncle of mine. It describes vividly and in very chaste English the social life Of the aristocracy of England in the early Victorian age as seen through the eyes of an Indian. There is also an interesting description of his adventurous journey across the country from Bombay to Calcutta at a time when India was in a very disturbed condition on the eve of the Sepoy Mutiny.
ellauri053.html on line 826: It is believed that the important business which took the Prince to England was - to try to negotiate with the British government for an izara (permanent lease) of the provinces of Bengal, Bihar and Orissa in supersession of the East India Company. He was well received by Queen Victoria. But this ambitious project of his came to nothing on account of his sudden death under somewhat mysterious circumstances.
ellauri053.html on line 833: Our house has had an interesting history. As I have already said, my forefathers migrated to Calcutta in the early days of the East India Company, and, having helped in the erection of Fort William, made enough money to construct a palatial building of their own at Jorasanko in the northern quarter of the town. Other gentry were attracted to this quarter which gradually became the most fashionable part of the city, with elegant houses vying with each other. It is a pity that most of these houses are being crowded out or demolished to make room for hideous modern mansions. The architecture of that period with high columned facades and a series of interior courtyards was not only dignified but most suited to the tropical climate.
ellauri053.html on line 863: Jagadish Chandra Bose had a wonderful fund of interesting stories, some very amusing, of the many lands he had visited and personalities he had met. He could go on telling them for hours and days together, yet one would never get tired of listening to him for he could always make the most trivial facts interesting, and his humour was so refreshing. He could also laugh ; so few people can laugh well and at the proper time and place. I would greatly miss him when he went away and secretly I would take a vow to become a scientist like him when I grew up.
ellauri053.html on line 896: The sacred thread ceremony, the Upanayan takes place when a Brahmin boy is considered to be or a fit age to be attached to a Guru (teacher) to begin his education. He is taught the Gayatri mantram which every Brahmin is expected to repeal morning and evening as the text for his contemplation of the Infinite and is given the sacred thread to wear as a symbol of his initiation as a Brahmin.
ellauri053.html on line 898: In ancient times the boy had to leave his home and live with his Guru in a forest hermitage as a Brahmachari. Only after having lived a spartan life during years of rigid training was he allowed to go home and take up the duties of a householder.
ellauri053.html on line 912: Father had composed some new songs for the opening ceremony, one of which, Mora satyer pare man (We dedicate ourselves to truth) remained as the school song for many years until it was replaced by Amader Santiniketan (Our own Santiniketan).
ellauri053.html on line 914: Santiniketan, unfortunately, was regarded more or less as a reformatory in those days.
ellauri053.html on line 916: The life led by both pupils and teachers was not only simple but almost austere. The ideal of Brahmacharya was the keynote of everything. The yellow uniform, which covered up the poverty of clothes; a pair of blankets, which served as our only bedding; the vegetarian meals comparable to jail diet in their dull monotony — these were the standards laid down.
ellauri053.html on line 926: In spite of everything — the poverty and lack of normal comfort and convenience — nobody complained, for we really believed in simple living and took pride in our poverty.
ellauri053.html on line 928: How-ever simple, the strain on Father’s resources to maintain the school must have been great. The institution had no income of its own besides the annual Rs. 1,800 drawn from the Santiniketan Trust. For several years students were not charged fees of any kind. They were given not only free education, but food and very often clothing as well. The whole burden had to be borne by Father, when his own private income was barely Rs. 200 a month. My mother had to sell nearly all her jewellery for the support of the school, before she died in 1902.
ellauri053.html on line 934: Eri hienoa oli lomilla kun joku runoilijanplanttu siteeras ulkomuistista eteviä runoilijoita: a youth of twenty-one, he could recite for hours freely from Virgil, Dante, Goethe, Shakespeare or Kalidas, — his favourites being Browning and Rabindranath.
ellauri053.html on line 942: Before we realised what had happened, Satish Roy had vanished into the storm. Afterwards a search-party found his battered and half-dead form lying under a tree near the Bhuvandanga village.
ellauri053.html on line 969: While Father was entirely absorbed in his educational experiment at Santiniketan, Mother fell ill and she had to be taken to Calcutta for treatment. Before the doctors gave up hope Mother had come to realize that she would not recover. The last time when I went to her bedside she could not speak but on seeing me, tears silently rolled down her cheeks.
ellauri053.html on line 977: These letters were published by me and my brother-in-law Nagendranath Gangulee in 1911 as Chhinna-Patra. Unfortunately Father had mercilessly run his pen through good portions of the letters.
ellauri053.html on line 983: Unfortunately just when he was feeling satisfied with the progress that was being made another mishap occurred in the family that greatly disturbed Father’s mind. My grandfather, the Maharshi, died in Calcutta. Father had to go there as soon as he heard about his illness and remained a long time there after grandfather’s death to settle business affairs consequent on the passing away of the head of a big family like ours. After the death of the Maharshi the family broke up — the members no longer lived together as in a Hindu joint family. (100 hengen huushollissa.)
ellauri053.html on line 989: Vicissitudes of life, pain or afflictions, however, never upset the equanimity of my father’s mind. Like his father, the Maharshi, he remained calm and his inward peace was not disturbed by any calamity however painful. Some superhuman sakti gave him the power to resist and rise above misfortunes of the most painful nature.
ellauri053.html on line 991: Throughout all these years of the severest trial to him Father’s penis never had any rest. Even when he would be passing through very great distress editors never had to wait for the regular instalments from his penis.
ellauri053.html on line 993: Only a perfect control of the emotions together with an irrepressible urge for creative expression could explain the continuous outpouring of his thoughts in poems, novels, short stories, essays and other writings irrespective of his surroundings or circumstances, mental or physical.
ellauri053.html on line 1005: Has he forgotten them all?
ellauri053.html on line 1006: Often when he gets late for his bath you have to call him a hundred times.
ellauri053.html on line 1007: You wait and keep his dishes warm for him, but he goes on writing and forgets.
ellauri053.html on line 1026: "I felt sure that some Being who comprehended me and my world was seeking his best expression in all my experiences, uniting them into an ever-widening individuality which is a spiritual work of art. To this Being I was responsible; for the creation in me is His as well as mine." He called this Being his Jivan devata (“The Lord of His Life”), a new conception of God as man’s intimate friend, lover, and beloved that was to play an important role in his subsequent work.
ellauri053.html on line 1032: Gitanjali was written shortly after the deaths of Tagore’s wife, his two daughters, his youngest son, and his father. But as his son, Rathindranath, testified in On the Edges of Time, “he remained calm and his inward peace was not disturbed by any calamity however painful. Some superhuman sakti [force] gave him the power to resist and rise above misfortunes of the most painful nature.” Gitanjali was his inner search for peace and a reaffirmation of his faith in his Jivan devata.
ellauri053.html on line 1039: Tagore dictated his last poem a few hours before his death on August 7, 1941. No, minä...
ellauri053.html on line 1056: Yet for a moment
ellauri053.html on line 1084: Let it echo for a moment
ellauri053.html on line 1137: I had forgotten to braid my hair. Olin unohtanut letittää tukan.
ellauri053.html on line 1141: I had forgotten to braid my hair. Olin unohtanut letittää tukan.
ellauri053.html on line 1164:
Eliot quoted, in evidence, four short passages from The Cutting of an Agate, in which Yeats says that the poet must “be content to find his pleasure in all that is for ever passing away that it may come again, in the beauty of woman, in the fragile flowers of spring, in momentary heroic passion, in whatever is most fleeting, most impassioned, as it were, for its own perfection, most eager to return in its glory.” Tää on puhdasta Tandoorikanaa.
ellauri053.html on line 1170: On 26 January 1877, the young poet entered the Godolphin school, which he attended for four years. He did not distinguish himself academically, and an early school report describes his performance as "only fair. Perhaps better in Latin than in any other subject. Very poor in spelling".
ellauri053.html on line 1183:
Pardon that for a barren passion’s sake,
ellauri053.html on line 1184: Although I have come close on forty-nine,
ellauri053.html on line 1191: Eliot needed to put a considerable distance between himself and Yeats, each of whom could be regarded as a Symbolist, however differently they responded to French Symbolism as Arthur Symons expounded it in The Symbolist Movement in Literature. It is my understanding that Symons led Yeats through the early chapters, with Mallarmé as the main figure, and that Eliot made his own way quickly through the several chapters until he reached Laforgue, the poet he found most useful in his attempt to discover his own voice. Still, Eliot’s animosity is hard to explain.
ellauri053.html on line 1245: Walter Horatio Pater was born August 4, 1839, in Shadwell, London and he died on July 30, 1894, at Oxford in Oxfordshire. He was a famous English critic, journalist, writer of fiction, university teacher, and an essayist.
ellauri053.html on line 1249: Aestheticism: Walter Pater is the man behind ‘Art for Art’s sake’, which even Oscar Wilde advocated of, the glimpse of which can be found in their writings. He evaluates art and his writing is thus related to art on the basis of their moral and educational value.
ellauri053.html on line 1287: Before the indifferent beak could let her drop? Att bli trakasserad av en svan kan leda till en leda.
ellauri053.html on line 1311: That is no country for old men. The young Vanhoille miehille ei ole mitä maata.
ellauri053.html on line 1328: And therefore I have sailed the seas and come Ja sixi purjehdin tänne bysanttiin
ellauri053.html on line 1345: My bodily form from any natural thing, Mä en enää synny uudestaan kärpäsenä,
ellauri053.html on line 1346: But such a form as Grecian goldsmiths make Vaan musta tulee kreikkalainen uurna,
ellauri053.html on line 1363: Yeats derided MacBride in letters and in poetry. He was horrified by Gonne's marriage, at losing his muse to another man; in addition, her conversion to Catholicism before marriage offended him; Yeats was Protestant/agnostic. He worried his muse would come under the influence of the priests and do their bidding.
ellauri053.html on line 1365: To get a divorce, Gonne made a series of allegations against her husband with Yeats as her main 'second', though he did not attend court or travel to France. A divorce was not granted, for the only accusation that held up in court was that MacBride had been drunk once during the marriage.
ellauri053.html on line 1368: Yeats met the American poet Ezra Pound in 1909. Pound had travelled to London at least partly to meet the older man, whom he considered "the only poet worthy of serious study." From that year until 1916, the two men wintered in the Stone Cottage at Ashdown Forest, with Pound nominally acting as Yeats's secretary. The relationship got off to a rocky start when Pound arranged for the publication in the magazine Poetry of some of Yeats's verse with Pound's own unauthorised alterations. These changes reflected Pound's distaste for Victorian prosody.
ellauri053.html on line 1370: By 1916, Yeats was 51 years old and determined to marry and produce an heir. His rival John MacBride had been executed for his role in the 1916 Easter Rising, so Yeats hoped that his widow might remarry. His final proposal to Maud Gonne took place in mid-1916. Gonne's history of revolutionary political activism, as well as a series of personal catastrophes in the previous few years of her life—including chloroform addiction and her troubled marriage to MacBride—not to mention that she was 50—made her a potentially unsuitable wife; biographer R. F. Foster has observed that Yeats's last offer was motivated more by a sense of duty than by a genuine desire to marry her.
ellauri053.html on line 1375: That September, Yeats proposed to 25-year-old Georgie Hyde-Lees (1892–1968), known as George, whom he had met through Olivia Shakespear. Despite warnings from her friends—"George ... you can't. He must be dead"—Hyde-Lees accepted, and the two were married on 20 October. Their marriage was a success, in spite of the age difference, and in spite of Yeats's feelings of remorse and regret during their honeymoon. The couple went on to have two children, Anne and Michael. Although in later years he had romantic relationships with other women, Georgie herself wrote to her husband "When you are dead, people will talk about your love affairs, but I shall say nothing, for I will remember how proud you were of them."
ellauri053.html on line 1377: During the first years of marriage, they experimented with automatic writing; she contacted a variety of spirits and guides they called "Instructors" while in a trance. The spirits communicated a complex and esoteric system of philosophy and history, which the couple developed into an exposition using geometrical shapes: phases, cones, and gyres.[71] Yeats devoted much time to preparing this material for publication as A Vision (1925). In 1924, he wrote to his publisher T. Werner Laurie, admitting: "I dare say I delude myself in thinking this book my book of books".
ellauri053.html on line 1379: In December 1923, Yeats was awarded the Nobel Prize in Literature, "for his always inspired poetry, which in a highly artistic form gives expression to the spirit of a whole nation". He was aware of the symbolic value of an Irish winner so soon after Ireland had gained independence, and sought to highlight the fact at each available opportunity. His reply to many of the letters of congratulations sent to him contained the words: "I consider that this honour has come to me less as an individual than as a representative of Irish literature, it is part of Europe's welcome to the Free State." Taas yxi tällänen taatatyyppinen poliittinen nobelisti.
ellauri053.html on line 1407: Sunday mornings go for a ride
ellauri053.html on line 1409: Who could ask for more?
ellauri053.html on line 1413: Thanx Ezra, thanx for the pounding, thanx for everything,
ellauri053.html on line 1414: except for messing with my verse!
ellauri054.html on line 72: Tarton yliopistossa kreikan ja itämaisten kielten professorina työskennellyt nuori ruotsalainen kielimies Johannes Gezelius vanhempi tutustui Comeniuksen pedagogisiin ajatuksiin, ja käänsi tämän Janua linguarum reserata -oppikirjan Uuden testamentin kreikaksi käyttäen sitä oppimateriaalina. Gezelius kuului Comeniukselta vaikutteita saaneeseen ireeniseen (kreikan eirene ’rauha’) reformistipiiriin ja osallistui Thornin uskonnollisia ristiriitoja sovittelemaan pyrkivään kokoukseen, jossa hän on ilmeisesti tavannut Comeniuksen.
ellauri054.html on line 101: The exhibits of this small museum consist mainly of text and information-panels. I found it informative but it also was similar to reading a informative-book displayed on the museum walls. I missed some artwork or historical objects.
ellauri054.html on line 122: Mut nyt oppimaan! Miten esseet ja aforismit suhtautuu paasauxiin ja penseyxiin? Markku Envallin aforismeja ne nyt ei oo ainakaan. Eikä mitään vitun pakinoita. Hannu sanoo että tyypillisiä esseistin aiheita on Mitä on onni? ja Kirjoista ja lukemisesta. No sittenhän nää mun paasauxet ja penseet on esseitä! Just noista aiheistahan mulla on täällä kilometrikaupalla.
ellauri054.html on line 191: Kuinka sattuukaan Hannun vaimo on kirjastonhoitaja. Salme Marjatta Riikonen made her career as a librarian at the Faculty of Arts library. She has been retired for years. The Riikonen’s two children have followed in their parents’ footsteps. One of them holds a Master's degree in Swedish, and the other in Spanish.
ellauri054.html on line 193: Riikonen has also planned a book on the Aristotelian concept of temperance. He believes temperance can also be used to describe his own lifestyle. “I’m a calm, middle-of-the-road person. I have never veered toward the extreme, in good or bad.” Every day, Riikonen walks to his office in Topelia from his home in Etu-Töölö. “Last year, around the New Year, I lost my temper for the first time, as the electronic lock system in Topelia was broken and I couldn't get to my office during the weekend. The weekends are the best time to work, because it is very quiet,” says Riikonen.
ellauri054.html on line 195: Riikonen takes a walk back home around noon, for a half-hour nap. He is puzzled by people who disapprove of naps as a mark of laziness. After all, it has been proven that they boost efficiency. Pikku Kunkin otti nokkaunet päivällä. Sekin oli keskitien kulkija, konfuzelainen.
ellauri054.html on line 301: To one another! for the world, which seems Toisillemme! Sillä maailma, joka näyttää
ellauri054.html on line 302: To lie before us like a land of dreams, Makaavan edessämme kuin Panama,
ellauri054.html on line 305: Nor certitude, nor peace, nor help for pain; Rakkautta, varmuutta, rauhaa, eikä Panadolia;
ellauri054.html on line 316: And I'll do the same for you, for things are bad
ellauri054.html on line 339: Before I see her again, but there she is,
ellauri054.html on line 409: According to The Routledge Handbook of Poverty in the United States, "neoliberal social and economic policy has more deeply embedded the carceral state within the lives of the poor, transforming what it means to be poor in America."
ellauri054.html on line 421: In the modern era, the United Kingdom was the first European country to use for-profit prisons. Wolds Prison opened as the first privately managed prison in the UK in 1992. This was enabled by the passage of the Criminal Justice Act 1991 which empowered the Home Secretary to contract out prison services to the private sector.
ellauri054.html on line 423: The law needs to be structured in such a way that it allows a steady stream of new inmates. This ties back to that lobbying aspect: stricter laws mean more people in the system. More people in the system means more money for the prison. Many have argued that this is the entire reason that the war on drugs was started: another set of laws that could incarcerate thousands of people every single year.
ellauri054.html on line 429: The capitalist mindset says any time an industry can be run privately it is better for the economy. The socialist mindset says that the government should be supplying those services. The realist says that the prison system is overcrowded as it is.
ellauri054.html on line 431: Compete Risk Free with $100,000 in Virtual Cash Put your trading skills to the test with our FREE Stock Simulator. Compete with thousands of Investopedia traders and trade your way to the top! Submit trades in a virtual environment before you start risking your own money. Practice trading strategies so that when you're ready to enter the real market, you've had the practice you need. Try our Stock Simulator today!
ellauri054.html on line 495: I love thee freely, as men strive for right.
ellauri054.html on line 527: Browning´s early career began promisingly, but collapsed. The long poems Pauline (1833) and Paracelsus (1835) received some acclaim, but in 1840 the difficult Sordello, which was seen as wilfully obscure, brought his poetry into disrepute. His reputation took more than a decade to recover, during which time he moved away from the Shelleyan forms of his early period and developed a more personal style.
ellauri054.html on line 567: When Browning died in 1889, he was regarded as a sage and philosopher-poet who through his writing had made contributions to Victorian social and political discourse. Unusually for a poet, societies for the study of his work formed while he was still alive. Such Browning Societies remained common in Britain and the United States until the early 20th century.
ellauri055.html on line 40: Momus (/ˈmoʊməs/; Greek: Μῶμος Momos) was in Greek mythology the personification of satire and mockery, two stories about whom figure among Aesop's Fables. During the Renaissance, several literary works used him as a mouthpiece for their criticism of tyranny, while others later made him a critic of contemporary society. Onstage he finally became the figure of harmless fun.
ellauri055.html on line 98: Victor Serge was appreciative of Rolland's interventions on his behalf but ultimately thoroughly disappointed by Rolland's refusal to break publicly with Stalin and the repressive Soviet regime. The entry for May 4, 1945, a few weeks after Rolland's death, in Serge's Notebooks: 1936-1947 notes acidly that "At age seventy the author of Jean-Christophe allowed himself to be covered with the blood spilled by a tyranny of which he was a faithful adulator."
ellauri055.html on line 108: Selon la foi baha’ie, chaque homme a le devoir de reconnaître Dieu et ses manifestations, et de se conformer à leurs enseignements. À travers la reconnaissance et l’obéissance, le service aux autres êtres humains, la prière et la pratique spirituelle régulière, les baha’is croient que l’âme devient plus proche de Dieu, l’idéal spirituel dans la croyance baha’ie.
ellauri055.html on line 170: Emprunt à l'occitan prunhon issu du latin vulgaire *prūnea pour prūna « prune ». Attesté d'abord en français sous la forme brignon (1600), et enfin brugnon (1680).
ellauri055.html on line 213: Saint Fiacre's relics were preserved in his original shrine in the local church of the site of his hermitage, garden, oratory, and hospice, in present Saint-Fiacre, Seine-et-Marne, France, but later transferred in 1568 to their present shrine in Meaux Cathedral in Meaux, which is near Saint-Fiacre and in the same French department, because of fear that fanatical Calvinists endangered them. Saint Fiacre had a reputation for healing haemorrhoids, which were denominated "Saint Fiacre's figs" in the Middle Ages. Cardinal Richelieu venerated his relics hoping to be relieved of the infirmity.
ellauri055.html on line 317: Neuvokkeja puutarhurilta puutarhureille on eniten, 102, seuraavaxi eniten haahuilevampia puutarhamietelmiä 90, ekan persoonan must tuntuu-minukkeja 44. Kokonaan asian vierestä (jotain yleistä hartautta tai puutarhaa vain metaforana) on kokonaista 51. Veikkaan että niissä on yliedustettuina julkkixet.
ellauri055.html on line 327: We may earn a commission for purchases made using our links.
When I go into my garden with a spade, and dig a bed, I feel such an exhilaration and health that I discover that I have been defrauding myself all this time in letting others do for me what I should have done with my own hands.
My passion for gardening may strike some as selfish, or merely an act of resignation in the face of overwhelming problems that beset the world. It is neither. I have found that each garden is just what Voltaire proposed in Candide: a microcosm of a just and beautiful society.
The roots of all goodness lie in the soil of appreciation for goodness.
ellauri055.html on line 970: Teuvo Pakkala (alun perin Teodor Oskar Johaninpoika Frosterus, 9. huhtikuuta 1862 Oulu – 7. toukokuuta 1925 Kuopio) oli suomalainen kirjailija. Pakkala lasketaan 1880–1890-lukujen realisteihin, ja häntä on usein nimitetty myös naturalistiksi. Onkohan se isotissiselle Janinalle sukua? Ei kai, sehän olikin Frostell, nyttemmin Fry. And bring some shit for my Fry.
ellauri055.html on line 995: Hmm. kylillä arveltiin kyllä kaikenlaista Empun siittäjästä. Ja ihmeteltiin mistä Empun koulutuxeen rahat tulivat. Koulua puuhaamassa Hämeenkyröön oli nippu forsmanneja ja rovasti Ilvonen, joka karjalaisena on kyllä luultavasti pelkkä punainen sillinpää.
ellauri055.html on line 1145: En 1895, il rencontre la cantatrice Georgette Leblanc, sœur de Maurice Leblanc, avec laquelle il tient, vers 1897, un salon parisien fort couru dans la villa Dupont : on y croise, entre autres, Oscar Wilde, Paul Fort, Stéphane Mallarmé, Camille Saint-Saëns, Anatole France, Auguste Rodin.
ellauri055.html on line 1314: Kalan tunnetuin oppilas oli Georg Henrik von Wright, joka tuli Ludwig Wittgensteinin perään Cambridgen yliopistossa. Kala oli naimisissa von Wrightin äidin serkun kanssa. Muita Kalan oppilaita olivat muun muassa Oiva Ketonen, Erik Stenius, Matti Koskenniemi, Lauri af Heurlin, Veli Valpola ja Pertti Lindfors. Myös von Wrightin oppilas Jaakko Hintikka ehti osallistua Kalan opetukseen. Maailma mikä sinä oikein olet. Prööp. Leyh leyh. Vet Fabian...?
ellauri058.html on line 83: Astrid Lindgren does not shy away from describing the situation for African-Americans during that era. Her language is not always comfortable, at least not for this day, referring to blacks as “the coloured race,” “young negro girl,” and, embarrassingly, “darkies.” How much of this is just a rough translation, how much of it is accurate translation, how much was totally acceptable back then, how much did Lindgren want us to feel uncomfortable . . .? Yeah, things sucked back then (*cough*even more than they do now*cough*) for African-Americans, and it shouldn’t be comfortable to read about it.
ellauri058.html on line 222: Jari Tervo sai sairauskohtauksen 12. joulukuuta 2015 esitetyssä Uutisvuodon 600. juhlalähetyksessä. Mutta no such luck, se jäi henkiin. Tammikuussa 2017 Tervo ilmoitti lopettavansa Uutisvuodon. Ihme kyllä loput jatkoivat. (Nää Uikipediasivut ei ole ihan ajan tasalla, ei koko Have I got news to you-formaattia enää julkaista. The final episode aired in May 2018. Eihän siitä mitään tullut ilman Pervoa.)
ellauri058.html on line 280: Hotakaisen teoksista on koottu aforismikokoelma Asialliset (2011), jonka on toimittanut Esa Silander. Hotakainen on kirjoittanut myös lastennäytelmiä, kuunnelmia ja kolumneja sekä käsikirjoittanut kymmenenosaisen televisiosarjan Tummien vesien tulkit. Hän on toiminut myös kommentaattorina MTV3:n Ensi-ilta-ohjelmassa.
ellauri058.html on line 460: Kielitiede ei ole enää sexikästä. Huotarin Peirceltä apinoima jako syntaxi, semantiikka ja pragmatiikka saavat tehdä tilaa gradun menetelmäluvussa vanhemmille samansisältöisille sanoille formaalinen, sisällöllinen ja kontextuaalinen. 2 ensimmäistä palautuu Aristoteleeseen, kontexti kexittiin 1500-luvulla. Graduntekijän teoreettinen innovaatio on "subjektiivinen kontexti", johon menee mutuaines.
ellauri058.html on line 779: Following the death of his partner of more than 30 years, the philosopher Samuel Todes, Hine lived in semi-retirement in Evanston, Illinois. Hine died of complications of a blood disorder on August 20, 2012 at the age of 76. Varmaan AIDS. Pueriilit runot on kuiteskin omistettu "for Jerry". Hmm. Ezellanen Jami.
ellauri058.html on line 785: VII STRATO Loose girls lose their grip. They wear cheap scent. Their kisses aren’t sincere or innocent. Sweet smut is one thing they’re no good at talking. Their looks are sly. The worst is a bluestocking. Moreover, fundamentally they’re cold; They’ve nothing for a groping hand to hold.
ellauri058.html on line 799: The twelfth book of The Greek Anthology compiled at the court of Hadrian in the second century a.d. by a poetaster Straton, who like most anthologists included an immodest number of his own poems, is itself a part of a larger collection of short poems dating from the dawn of Greek lyric poetry (Alcaeus) down to its last florescence, which survived two Byzantine recensions to end up in a single manuscript in the library of the Count Palatine in Heidelberg — hence its alternative title, The Palatine Anthology, usually abbreviated to Anth. Pal. This particular, indeed special, collection contained in Book XII subtitled The Musa Paedika or Musa Puerilis, alternately from the Greek word for a child of either sex — and girls are not wholly absent from these pages — or the Latin for “boy,” consists of 258 epigrams on various aspects of Boy Love or, to recur to the Greek root, paederasty.
ellauri058.html on line 803: The family unit, however defined, is itself a comparatively recent invention or convention; for whereas the bond of mother and child remains for our kind as for each of us the earliest form of attachment, among adults — and we should never forget that adulthood began much earlier in earlier times — it was the group, the horde, or that most decried yet most prevalent group, the gang. Gangs, first I suppose for hunting game, are to be found not only on streetcorners but in board rooms, the most common and powerful type of the gang being the committee. The group for and within which these poems were composed and circulated was neither a gang nor a committee — itself a martial term originally — but a court, neither an academy nor yet an institute; these rather than those high-flown heterosexual fantasies of the twelfth century represented the first form quite literally of courtly love.
ellauri058.html on line 966: Meung-sur-Loire: In fiction, it has been described by Alexandre Dumas in The Three Musketeers as the village where d'Artagnan, en route to join the King's Musketeers in Paris, first encounters the villainous Comte de Rochefort. Also in fiction, Meung-sur-Loire is the country home of Chief Inspector Jules Maigret, Georges Simenon's classic crime fiction character. Maigret and his wife Louise eventually retire to their Meung-sur-Loire home, where he spends his time fishing (pike), and she tends, according to her sister, any number of animals.
ellauri060.html on line 110: Peter first knew that he was gay when he was seven. Somewhat later he had a long-term relationship with Brian Kuhn, an American dancer he met while at Yale. After a nervous breakdown in the late 1980s, Ackroyd moved to Devon with Kuhn. However, Kuhn was then diagnosed with AIDS, and died in 1994, after which Ackroyd moved back to London. In 1999, he suffered a heart attack and was placed in a medically induced coma for a week.
ellauri060.html on line 112: The result of his Yale fellowship was Notes for a New Culture, written when Ackroyd was only 22 and eventually published in 1976. The title, an echo of T. S. Eliot's Notes Towards the Definition of Culture (1948), was an early indication of Ackroyd's penchant for exploring and re-examining the bollocks of other London-based writers.
ellauri060.html on line 164: Kaikki alkaa siitä kun sanot izellesi: minä rakastan minua! Me first! Looking out for number one! Amerikkalaista humpuukia. Tää punkero on ollut ankkana tuhoomassa suomalaista vaatimattomuutta. Siinä 1/15 asiasta missä se on ollut tosi paska.
ellauri060.html on line 231: Daniel Defoe (/dɪˈfoʊ/; born Daniel Foe; c. 1660 – 24 April 1731) was an English writer, trader, journalist, pamphleteer and spy. He is most famous for his bestselling novel Robinson Crusoe, published in 1719, which is claimed to be second only to the Bible in its number of translations. He has been seen as one of the earliest proponents of the English novel, and helped to popularise the form in Britain with others such as Aphra Behn and Samuel Richardson. Defoe wrote many political tracts, was often in trouble with the authorities, and spent a period in prison for unpaid debts. Laissez faire intellectuals and political leaders paid attention to his fresh ideas and sometimes consulted him.
ellauri060.html on line 243: In 1685, Defoe joined the ill-fated Monmouth Rebellion but gained a pardon, by which he escaped the Bloody Assizes of Judge George Jeffreys. Queen Mary and her husband William III were jointly crowned in 1689, and Defoe became one of William's close allies and a secret agent. Some of the new policies led to conflict with France, thus damaging prosperous trade relationships for Defoe. In 1692, he wanxus arrested for debts of £700 and, in the face of total debts that may have amounted to £17,000, was forced to declare bankruptcy. He died with little wealth and evidently embroiled in lawsuits with the royal treasury.
ellauri060.html on line 245: Following his release from debtors’ prison, he probably travelled in Europe and Scotland, and it may have been at this time that he traded wine to Cadiz, Porto and Lisbon. By 1695, he was back in England, now formally using the name "Defoe" and serving as a "commissioner of the glass duty", responsible for collecting taxes on bottles. In 1696, he ran a tile and brick factory in what is now Tilbury in Essex and lived in the parish of Chadwell St Mary. He was a serial entrepreneur.
ellauri060.html on line 466: A traditional pastoral folk song the popular form of which dates to the mid-19th century. It is largely believed to have been sung commonly during the Sepoy Rebellion of 1857, though no credible source seems to confirm it. If it were true the song likely predates the 19th century, though no published copies of the work exist.
ellauri060.html on line 472: As the song is traditional and the lyrics vary greatly from singer to singer, linking to 'original lyrics' for this song is impossible.
ellauri060.html on line 473: These lyrics are based on the version performed by the Longest Johns on their livestreams.
ellauri060.html on line 488: I'm bound for the East Indies where the loud cannons roar
ellauri060.html on line 510: And the ship she lies waiting for the fast flowing tide,
ellauri060.html on line 771: pyroforkki
ellauri060.html on line 928: The first official slogan of the Libertarian Party was "There ain't no such thing as a free lunch" (abbreviated "TANSTAAFL"), a phrase popularized by Robert A. Heinlein in his 1966 novel The Moon Is a Harsh Mistress, sometimes dubbed "a manifesto for a libertarian revolution". The current slogan of the party is "The Party of Principal and Dividends".
ellauri060.html on line 936: Last month, Sheila McNallen posted that her husband, Steve, had been kicked off of Facebook, “apparently forever.” Steve is the founder of the Ásatrú Folk Assembly, a group headquartered in California that advocates for a return to Germanic Paganism, including an espousal of what they have deemed traditional, Nordic white values. The Asatru Folk Assembly has been classified as a hate group by the Southern Poverty Law Center, and in one YouTube video with more than 30,000 views, McNallen enumerates his theories on race, point by point, including his belief that racial differences are inherent to biology and his desire to defend the white race against “numerous threats to our future.” “I will fight for my race, primarily with words and ideas, but I will fight more literally if I have to,” he vows.
ellauri060.html on line 938: 36 Facebook users sympathized with the McNallens’ plight, grousing over Facebook’s recent crackdown on white supremacists and sharing various platforms that would be more receptive to people who share his views. “Please look at MeWe,” one user wrote. “Many are heading over there.”
ellauri060.html on line 945: “I don’t expect you to agree with my religious, social, or political beliefs – I’m good with that,” he said. “But the honest alt truth is that people have been driven off of Facebook for bullshit reasons.”
ellauri060.html on line 959: forbes.com/cherylsnappconner/files/2015/01/Mark-Weinstein-sgrouples.png" height="200px" />
ellauri060.html on line 1042: The core issue is the Web as we know has been dying, as people all over the world do not want to bother to put up links to other high quality content just for the sake it. It is not that there is no such excellent content, there certainly is on the Web itself which now has tens of trillions of archived pages.
ellauri060.html on line 1050: The same really goes for basically every vertical. Way back (remember Googlebase?) it was thought nobody should bother with any vertical as Google had it in there anyway. Googlebase is long gone and people go to CarGurus or Carvana for cars, Zillow for online house listings, Indeed and others for job postings etc., the list goes on and on.
ellauri060.html on line 1060: Google has announced recently so-called BERT update which is about using the latest NLP thing, Transformers, in search results. But BERT is not scalable as it requires short snippets containing answers in advance, as opposed to indexing entire pages. In addition it is computationally prohibitively expensive, even for Google as Transformer models such as BERT are notorious memory hogs, never mind how long it takes to train them.
ellauri060.html on line 1158: The phrase was adopted by US Army General "Vinegar" Joe Stilwell as his motto during the war, in the form Illegitimati non carborundum. It was later further popularized in the US by 1964 presidential candidate Barry Goldwater.
ellauri060.html on line 1184: 2014, the desk of former Speaker of the U.S. House of Representatives John Boehner.
ellauri060.html on line 1192: for_the_UK_to_clarify_its_position_%2846766253871%29.jpg/1024px-Brexit_the_time_has_come_for_the_UK_to_clarify_its_position_%2846766253871%29.jpg" width="50%" />
ellauri061.html on line 189: A Midsummer Night's Dream is a comedy written by William Shakespeare in 1595/96. The play is set in Athens and consists of several subplots that revolve around the marriage of Theseus and Hippolyta. One subplot involves a conflict between four Athenian lovers. Another follows a group of six amateur actors rehearsing the play which they are to perform before the wedding. Both groups find themselves in a forest inhabited by fairies who manipulate the humans and are engaged in their own domestic intrigue. The play is one of Shakespeare's most popular and is widely performed. Populääri lue vulgääri. Niin aina.
ellauri061.html on line 197: Francis Gentleman was much less appreciative of this play. He felt that its major weaknesses were a "puerile" plot and that it consists of an odd mixture of incidents. The connection of the incidents to each other seemed rather forced to Gentleman. Sama vika vaivaa Jari Pervoa, Rovaniemen Shakespearea (ks alempana).
ellauri061.html on line 201: August Wilhelm Schlegel työnsi myös lusikkansa soppaan. Schlegel perceived unity in the multiple plot lines. He noted that the donkey's head is not a random transformation, but reflects Bottom's true nature. Eli se oli oikeasti oikea aasi. Ovelaa. Hyvin ajateltu Robin! He identified the tale of Pyramus and Thisbe as a burlesque of the Athenian lovers.
ellauri061.html on line 205: Samuel Taylor Coleridge felt that Helena is guilty of "ungrateful treachery" to Hermia. He thought that this was a reflection of the lack of principles in women, who are more likely to follow their own passions and inclinations than men. Women, in his view, feel less abhorrence for moral evil, though they are concerned with its outward consequences. Coleridge was probably the earliest critic to introduce gender issues to the analysis of this play. Kehler dismisses his views on Helena as indications of Coleridge's own misogyny, rather than genuine reflections of Helena's morality.
ellauri061.html on line 207: Another misogynist, Maginn was particularly amused by the way donkey-headed weaver Bottom reacts to the love of the fairy queen: completely unfazed. Maginn argued that "Theseus would have bent in reverent awe before Titania. Bottom treats her as carelessly as if she were the wench of the next-door tapster."
ellauri061.html on line 291: Lukaisin keihäänheiluttajan bestsellerin Sally Fosterin tennispojan tiiliskiven taustaxi. Tää oli paljon lyhkäsempi ja parempi läppäkin. PST! Please see the bottom of the pagefor full explanatory notes and helpful resources.
ellauri061.html on line 299: Second Clown I tell thee she is: and therefore make her grave Spede 2 Mä sanon et joo: ja sixi tee sen hauta
ellauri061.html on line 308: is, to act, to do, to perform: argal, she drowned suorittaa; eliskä, se hukuttautui tahalteen.
ellauri061.html on line 339: Second Clown The gallows-maker; for that frame outlives a Spede 2 Hirsipuun tekijä; sillä se kestää tuhat vuokralaista.
ellauri061.html on line 353: First Clown Cudgel thy brains no more about it, for your dull Pelle 1 Älä vaivaa päätä enää sillä, sillä sun tylsä perse ei lisää vauhtia
ellauri061.html on line 363: To contract, O, the time, for, ah, my behove, jerkkua, ohoo, aika joo, mä saan,
ellauri061.html on line 395: O, a pit of clay for to be made Savimaahan monttu sopii
ellauri061.html on line 421: O, a pit of clay for to be made Savimaahan monttu sopii
ellauri061.html on line 423: HAMLET I think it be thine, indeed; for thou liest in't. HAMLET Sunhan se näyttää olevan, kunsä makaat siinä.
ellauri061.html on line 424: First Clown You lie out on't, sir, and therefore it is not Pelle 1 Sä makaat sen vieressä, ja sixi se ei ole sun: kun taas mä,
ellauri061.html on line 425: yours: for my part, I do not lie in't, and yet it is mine. mä en makaa siinä, mutta silti se on mun.
ellauri061.html on line 427: 'tis for the dead, not for the quick; therefore thou liest. Se on vainajille eikä läpänheittäjille, varsin valehtelet.
ellauri061.html on line 430: HAMLET What man dost thou dig it for? HAMLET Kelle miekkoselle sä kaivat sitä?
ellauri061.html on line 463: First Clown I' faith, if he be not rotten before he die--as we Pelle 1 No jossei se ole laho jo etukäteen -- nykyisin on paljon tautisia ruumita,
ellauri061.html on line 476: First Clown A pestilence on him for a mad rogue! a' poured a HAMLET Ei mitään havaintoa.
ellauri061.html on line 535: Till the last trumpet: for charitable prayers, odottamaan viimeistä trumpettia: sillä säälirukouxia,
ellauri061.html on line 587: HAMLET I loved Ophelia: forty thousand brothers HAMLET Mä rakastin Ofeliaa: 40K veljeä
ellauri061.html on line 589: Make up my sum. What wilt thou do for her? voi ylittää mun saldoa. Mitä te teette sille?
ellauri061.html on line 591: QUEEN GERTRUDE For love of God, forbear him. KUNINGATAR GERTRUDE: Herranjestas, säästäkää nyt sitä.
ellauri061.html on line 625: Critics have spent a considerable amount of time debating Hamlet's age. Hamlet here is thirty years old, as the First Clown makes clear (lines 133-151). However, "young Hamlet", as he is referred to earlier in the play is still attending university and courting Ophelia. Laertes says that Hamlet's love is like "a violet in the youth of primy nature" (1.3.6). The noted scholar Grant White was so annoyed by this dilemma that he, defying logic, concluded that Hamlet was twenty when the play started and thirty at its close. (See Studies in Shakespeare, p. 79 ff.). How important is Hamlet's age to our understanding or enjoyment of the play? Would Hamlet's age have been an issue for play-goers at Shakespeare's Globe? For more on this topic, please click here.
ellauri061.html on line 635: Latin blunder for self-defense’s se defendendo is sic, either a befogged muddling of a professional legal term, or a post-Freudian slip, or (least likely) a very oblique and subtle jab at Gately from a Ewell intimate with the graveyard scene from Hamlet — namely V.i. 9.
ellauri061.html on line 659: Of deaths put on by cunning and forc'd cause; Ovelasti ja/tai pakosta tehdyistä murhista;
ellauri061.html on line 728: (forse si riavvicinò al
ellauri061.html on line 732: «Trasformare il cardo bolscevico in rosa d'Italia, Rosa d'Amore.»
ellauri061.html on line 772: Under tio år från 2007 jobbade som mest flera tusen israeler med binära optioner och lyckades lura dumma apor världen över på mångmiljardbelopp, tills Knesset förbjöd verksamheten 2017. Att industrin började blomstra i Israel förklarar tidningen med ett stort antal inflyttare, "olim", frän hela världen som behövde försörja sig. Gal Baraks platformar erbjuder nu hjälp till dem som blivit offer för bedrägelserna. Dessvärre handlar det ofta om samma brottslingar som på det här sättet pressar sina offer på pengar en andra gång. Polisen misstänker Knesset för grov antisemitism.
ellauri061.html on line 774: The Times of Israel has reached out to Gal Barak for his response. Han verkar ha gjort sig oanträffar. Det syns omöjligt att överhuvudtaget få tag på någon i företaget.
ellauri061.html on line 776: Ehud Barak says he is the blessed man to lead Israel. Another Messiah. His original name was Brog. He has 3 children, wonder if one of them is called Gal. In an interview with Haaretz reported in January 2015, Barak was asked to explain the source of his "big" capital, with which he "bought 5 apartments and connected them," and by which he "lives in a giant rental apartment in a luxury high rise." Barak said he currently earns more than a $1 million a year, and that from 2001 to 2007, he also earned more than a $1 million every year, from giving lectures and from consulting for hedge funds. Barak also said he made millions of dollars more from his investments in Israeli real estate properties.
ellauri061.html on line 778: In the interview, Barak was asked whether he is a lobbyist that earns a living from "opening doors." The interviewer stated "You have arrived recently at the Kazakhstan despot Nazarbayev and the president of Ghana. You are received immediately." Barak confirmed that he has been received by these heads of state but denied earning money from opening doors for international business deals for Israeli and foreign corporations, and said he does not see any ethical or moral problems in his business activities. He further said there is no logic to demand of him, after "the natural process in democracy has ended" to not utilize the tools he accumulated in his career to secure his financial future. When asked if his financial worth is $10–15 million, Barak said "I'm not far from there."
ellauri061.html on line 782: Balrogs are tall and menacing beings who can shroud themselves in fire, darkness, and shadow. They are armed with fiery whips "of many thongs", and occasionally used long swords. In Tolkien's later conception, they could not be readily vanquished—a certain status was required by the would-be hero. Only dragons rivalled their capacity for ferocity and destruction, and during the First Age of Middle-earth, they were among the most feared of Morgoth's forces.
ellauri061.html on line 783: Tolkien invented the name "Balrog", providing an in-universe etymology for it as a word in his invented Sindarin language.
ellauri061.html on line 793: Answer: The account of Deborah and Barak is found in Judges 4 and 5 in the Old Testament. The Israelites had been under the control of the Canaanite king Jabin and the commander of his army, Sisera. The Canaanites had 900 chariots of iron and ruled over Israel for 20 years (Judges 4:2–3).
ellauri061.html on line 795: A prophetess named Deborah judged or made rulings for the people of Israel under a palm tree during that time. One of Deborah’s judgments was to instruct Barak to summon 10,000 men and attack Jabin’s army. Likely fearful to comply with such a command, Barak told Deborah, “If you go with me, I will go; but if you don’t go with me, I won’t go” (Judges 4:8). She replied, “Certainly I will go with you. . . . But because of the course you are taking, the honor will not be yours, for the Lord will deliver Sisera into the hands of a woman” (verse 9).
ellauri061.html on line 799: Following this battle, “God subdued Jabin king of Canaan before the Israelites. And the hand of the Israelites pressed harder and harder against Jabin king of Canaan until they destroyed him” (Judges 4:23–24). Deborah’s prophecy was fulfilled: Barak won, Sisera was killed by a woman, and the Israelites were freed from their enemies.
ellauri061.html on line 803: The song of Deborah and Barak also gives some more detail about the victory over the Canaanites: “The earth shook, the heavens poured, / the clouds poured down water” (Judges 5:4). Evidently, God used a flood to disable the iron chariots of Sisera. The victory was supernatural (verse 20). Chapter 5 concludes with the statement, “And the land had peace forty years.” This impressive time of peace lasted until Midian took control of Israel, necessitating Gideon’s rise.
ellauri061.html on line 805: Lessons for today from the lives of Deborah and Barak include the following: 1) God often calls people to step out in faith to attempt the unexpected, 2) God often uses unlikely people and sources to accomplish His plans, 3) God sometimes requires great risk and effort on our behalf as part of His divine plan. In the case of Deborah and Barak, they risked their lives in war, while Jael took in a runaway fugitive and risked her life to end his and help free Israel from oppression. Ultimately, this account reveals that God is in control of the nations and changes their leaders according to His desires.
ellauri061.html on line 1495: Credit reproduces all the fundamental antagonisms of the capitalist world. It accentuates them. It precipitates their development and thus pushes the capitalist world forward to its own destruction. Rosa Luxemburg
ellauri061.html on line 1539: Svenska Ylen uutisen keskustelupalstalla tilaajaksi ehdotettiin ainakin Hommaforumia tai vihapuhetta lietsovaa ja perättömiä uutisia levittävää MV!!??-lehteä (Mitä Vittua?).
ellauri061.html on line 1599: Sonnet 29 also named as “When in disgrace with fortune and men’s eyes” is one of 154 sonnets written by the English playwright and poet William Shakespeare. It is part of the Fair Youth sequence. In the sonnet William Shakespeare creates a depressed and despairing speaker who serendipitously reflects upon the love of a close friend in order to prove to the reader that no matter how difficult life becomes, we can be content in the blessings of the hole.
ellauri061.html on line 1609: The cause of Shakespeare´s death is a mystery, but an entry in the diary of John Ward, the vicar of Holy Trinity Church in Stratford (where Shakespeare is buried), tells us that "Shakespeare, Drayton, and Ben Jonson had a merry meeting and it seems drank too hard, for Shakespeare died of a fever there contracted."
ellauri061.html on line 1656: Ghost unlaid forbear thee! Zombiet ei huoli sulta aivoja!
ellauri062.html on line 54: format=jpg&name=small" />
ellauri062.html on line 58: Korkeasaaren karhuvanki löntystää tympääntyneenä lumettomaan talvipesään. Fuck yourselves says the bear. You won. Thanx a lot. Jäähyvästit ja kiitti ihan vitusti. Näkemiin oikein paljon. So long and thanx for eating all the fish.
ellauri062.html on line 93: If the answers to these questions is yes and lasts for months, researchers believe it could actually be a very early stage of Alzheimer’s.
ellauri062.html on line 96: When an older adult begins to act out of character or starts becoming irritable or aggressive, it may be an indication of trouble. Unfortunately, a senior with early Alzheimer’s can also lose their inhibitions and act in inappropriate ways.
ellauri062.html on line 98: Sam, who has always adored his wife and been faithful to her, now makes sexual advances to the nurse aides who care for him.
ellauri062.html on line 100: Fred, a retired psychologist who had a very successful practice, now makes rude and cruel comments to those around him. One of his strengths before Alzheimer's had been his kindness and ability to relate to others.
ellauri062.html on line 102: Other symptoms to look for that can indicate Alzheimer’s are:
ellauri062.html on line 147: Try not to show your frustration or anger. If you get upset, take deep breaths and count to 10. If it’s safe, leave the room for a few minutes.
ellauri062.html on line 149: Give people who pace a lot a safe place to walk. Provide comfortable, sturdy shoes. Give them light snacks to eat as they walk, so they don’t lose too much weight, and make sure they have enough to drink. They like beer, wine and hard drinks.
ellauri062.html on line 153: Ask for help. For instance, say, “Let’s set the table” or “I need help folding the clothes/pulling the curtains.” "Please arrange the xmas napkins on the defibrillator."
ellauri062.html on line 165: WSOY shares the common values of the Bonnier Group which are passion for publishing, power of the rich individual, freedom of my speech, and commitment to my family company. In addition to these, WSOY places emphasis on compound interest, money-mindedness, and greed.
ellauri062.html on line 172: September 24, 2010 Forbes released its annual list of 400 richest Americans on Wednesday and Jews took 30 of the top 100 spots (thanks Gawker, for doing the demographic breakdown for us).
ellauri062.html on line 212: Jaakobin poikien isän pojat Ruben Simeon Leevi Juuda Gaad Asser Daan Naftali Isaskar Sebulon Joosef ja Benjamin tietävät että "'better' never means better for everyone, it's always worse for some". Joosef ei saanut omaa lääniä kun se asui Egyptissä, mutta sen pojat Manasse ja Efraim saivat omat tontit osituxessa. Ei mene onnen lahjat tasan eikä edes win-win kuten Alexis Kanto koitti uskotella, vaan tää on nollasummapeliä, kuten sai tuta Alexis Kivi Lapinlahdessa ja kuolinmökissä. Lupaan kautta kiven ja kannon. Ei pitäs luvata niin paljon, se ei ole uskottavaa.
ellauri062.html on line 223:
The states that make up Gilead in complete occupation are: Minnesota, Wisconsin, Illinois (except for Chicago), Michigan, Indiana, Ohio, Tennessee, Kentucky, West Virginia, Virginia, North Carolina, Maryland, Pennsylvania, Delaware, New Jersey, New York, Connecticut, Rhode Island, Maine, New Hampshire, and Massachusetts.
ellauri062.html on line 255: As punishment, Fred whips Serena' butt with his belt and forces Offred to watch as he does. Nick goes looking for Luke and finds him in a bar. He tells Luke that June is alright but Luke says that she isn't fine. Nick tells her that June is pregnant. This upsets Luke and he tells Nick to get out but then changes his mind and invites him in again.
ellauri062.html on line 259: Serena forces June onto the bed as Fred forces himself into her. He sexually assaults her in order to get the baby to come early. They both come early in the end. Serena tells Fred that Nick is the father of the baby. She calls him an idiot and he calls her a bitch.
ellauri062.html on line 261: Following the unfortunate execution of Eden, whom Serena had been fond of given Eden's respect for traditional values and scripture, there is an inspiration among the the Wives to attempt to change the laws of Gilead to allow for more dignity for women. After an unpleasant confrontation, June shows Serena Eden's Bible marked with commentary; which has an affect on Serena. During a gathering of the Wives, Serena and Mrs. Putnam exchange their opinions regarding the Bible, particularly the right to read it as women are banned from doing so. They realize most of the Wives share their feelings and call a meeting. Vizi tästä niteestä on ollut paljon harmia.
ellauri062.html on line 263: Serena's left pinky finger is partially amputated. It is used as a spare for Fred's tiny wiener.
ellauri062.html on line 265: June explains to flabbergasted Serena that Gilead is not an ideal place for a child, specifically a daughter, to grow up in as their very existence is risky. She manages to convince Serena, who then tearfully says a prayer and hands the baby back over to June. June, in turn, gives Serena a blessing as well and leaves behind a tearful Serena as she and another Martha leave to escape Gilead. Fred is left alone in the room and looks at the carving, "Nolite te bastardes carborundorum," on the wall. Nick offers his "cigar" to Serena and she takes a good hold of it and takes a drag. Fred gets a moment alone with June to tell her he’s concerned about Serena.
ellauri062.html on line 271: Waterfront expresses his love for his wife while gazing down at the menu.
ellauri062.html on line 282: Serena says she will pray for him. He holds her by the neck. Good old times are back again.
ellauri062.html on line 288: Serena has been sleeping on her couch. Mark brings her some pizza from Toronto as a treat despite it being contraband. He also brings her several magazines and a newspaper. Serena pays Mark in nature for the hospitality. Mark Tuello brings Serena Waterfront some coffee. The End. Fuck you don't realize how blessed you are, American women!
ellauri062.html on line 294: The American Library Association (ALA) lists The Handmaid´s Tale as number 37 on the "100 Most Frequently Challenged Books of 1990–2000". The book was called anti-Christian and pornographic by parents after being placed on a reading list for secondary students in Texas in the 1990s, because the book is "sexually explicit, violently graphic and morally corrupt". Some parents thought the book is “detrimental to Christian values". Poor quality literature that stresses suicide, illicit sex, violence, and hopelessness". Profanity, lurid passages about sex, and statements defamatory to minorities, God, women, and the disabled.
ellauri062.html on line 400: Menocchio (Domenico Scandella, 1532–1599) was a miller from Montereale Valcellina, Italy, who was tried for heresy by the Roman Inquisition for his unorthodox religious views and then was burnt at the stake in 1599. - Taulun Judith beheading Holofernes (not Swee´pea!) maalasi Artemisia Gentileschi (Roma 1593 - Napoli 1652/53). Se on kyllä Uffizissa. Holofernes oli assyrialainen kenraali, eikä Rauhixen kovaa holottava lahtelainen mökkinaapuri.
ellauri062.html on line 620: Unde mundus judicetur Silloin kaikki löydetään, Mistä maailma tuomittaneen. Makes it awkward for the erring.
ellauri062.html on line 648: Supplicanti parce, Deus. Pelkäämättä olla saa, Sääli anomusta herra. Spare me for my pretty blushes.
ellauri062.html on line 651: Et latronem exaudisti, Sinuun, Herra Jeesus, turvaan, Roistoäijän vapautit. Thou forgavest—complimenting
ellauri062.html on line 672: Judicandus homo reus. Tuomittava syypää homo. Men come forth, O be not cruel:
ellauri062.html on line 764: Author Mike Lofgren believes that there is "a hybrid association of elements of government and parts of top-level finance and industry that is effectively able to govern the United States without reference to the consent of the governed as expressed through the formal political process".
ellauri062.html on line 920: While Shahak was alive, Noam Chomsky called him “an outstanding scholar,” and said he had “remarkable insight and depth of knowledge. His work is informed and penetrating, a contribution of great value.”
ellauri062.html on line 922: "Jews have higher souls than goyim, says deputy rabbit and minister of religious services for the jewish state of "Israel", rabbi Eli Ben Dahan.
ellauri062.html on line 924: At a memorial for the murder of jewish men, former Sephardi
ellauri062.html on line 932: The presence of Jesus the Nazarene in boiling excrement is one of the disputed references to Jesus in the Talmud. Onkelos raises up Yeshu by necromancy, and asks him about his punishment in Gehinnom. Jesus replies that he is in "boiling excrement." Tzoah Rotachat (Hebrew: צוֹאָה רוֹתֵחַת, tsoah rothachath – "boiling excrement") in the Talmud and Zohar is a location in Gehenna (Gehinnom) where the souls of Jews who committed certain sins are sent for punishment. This form of punishment is cited as being of extreme nature, if not the most extreme, in the sense that those individuals sentenced there are not given relief even on Shabbat, and are not released after the standard twelve-month period.
ellauri062.html on line 936: The so called "New World Order" conspiracy is the modern term for the age old Satanic conspiracy, led by elite Jewry -- the aim being the enslavement of humanity, destruction of the true Israelites (the Anglo-Saxon and Germanic peoples of European descent), mass human population reduction, abolition of religion and national sovereignty, and the establishment of a totalitarian world government ruled by Satan via the jews.
The ultimate goal of Judaism is rule of the world by Satan, and to literally unleash hell upon the earth.
Are you aware that Martin Luther wrote a treatise called "On the Jews and Their Lies", warning Christians in the most serious terms of the destructive influence of the jews, and advocating their banishment from European society? Luther was very knowledgeable of the religion, nature, origins, and influence of the Jews - having actually read the Talmud and written large parts of the Bible. Luther describes the Jews as an accursed, malicious, greedy, cunning, treacherous, thieving, and greatly evil people, who are descended from the very people who murdered the Messiah, who deeply hate Christianity and God's people, and are working in every possible way to undermine and destroy Western Christian civilization. Among other things, Luther rubbishes the Talmud, including its vicious hatred of Jesus and Christians, as well as relishing the many times Jews have been expelled from European nations.
ellauri062.html on line 1035: 1898 wurde Lanz zum Priester geweiht. Kaum ein Jahr später wurde er aufgefordert, den Orden zu verlassen. Lanz selbst gab später an, seine ständig „steigende Nervosität“ und seine angegriffene Gesundheit seien der Grund für seinen im April 1899 vollzogenen Austritt gewesen. Quellen im Heiligenkreuzer Stiftsarchiv hingegen vermerken als Austrittsgrund, Lanz sei „der Lüge der Welt ergeben und von fleischlicher Liebe erfasst.“ Einige Kommentatoren vermuten hinter diesem Vermerk eine Frauenbeziehung – möglicherweise mit einer Angehörigen der Familie Lanz von Liebenfels – und sehen in deren mutmaßlichem Scheitern einen Grund oder Mitgrund für Lanz’ spätere Misogynie. Andere Kommentatoren verweisen auf das Gerücht, Lanz sei homosexuell gewesen.
ellauri062.html on line 1037: Nach dem Ausscheiden aus dem Zisterzienserorden änderte Lanz seine Identität. Seit 1902 führte er einen Doktortitel – für eine Promotion gibt es keinerlei Belege. Heute gilt es als erwiesen, dass Lanz den Titel unberechtigt führte. – und nannte sich fortan Lanz-Liebenfels. 1910 änderte er dies zu Lanz von Liebenfels ab. Venuskumpareesta tuli pyhä keihäs. Väärensi izelleen Svaabista aatelisviikunan.
ellauri062.html on line 1039: Eigenen Aussagen zufolge hat sich Lanz der Kern seiner späteren Weltanschauung bereits 1894 durch folgende Begebenheit erschlossen: Bei der Betrachtung eines Grabsteins, auf dem ein Ritter abgebildet ist, der einen Hundsaffen niederringt, sei ihm schlagartig aufgegangen, dass die Rasse der „Arier“ oder „Herrenmenschen“ einen ständigen Abwehrkampf gegen die Rasse der „Nichtarier“ oder „Affenmenschen“ zu führen habe. Da die arische Rasse durch Vermischung mit „Minderrassigen“ geschwächt sei, seien umfassende „rassenhygienische“ Maßnahmen zu ihrer „Reinzucht“ und „Veredlung“ erforderlich. Diese wiederum bedürften unter anderem einer bedingungslosen Unterordnung der arischen Frau unter den arischen Mann. Nokki vähäosaisempia kuin katuojan pulu. Eikö muka rotukoiran aika muuten kulu? Vitun paviaani.
ellauri062.html on line 1045: Mutta lopuksi arjalaisen (asisch) naisen asema kuitenkin muuttuu paljon paremmaksi kuin se on nyt. Hänen osakseen tulee kauneimpien, nuorimpien ja voimakkaimpien miesten kuten Commander Waterfordin rakkaus, hän voi iloita kauneimmista ja jalorotuisimmista lapsista kuten Jörg, myöhemmät sukupolvet tulevat pystyttämään hänelle temppeleitä ja fallisia muistomerkkejä, tango- ja ravikuninkaat tulevat häntä alistamaan ylistämällä.
ellauri063.html on line 33: History is the only true teacher, the revolution the best school for the proletariat. Rosa Luxemburg
ellauri063.html on line 41: Tony Blair oversaw British interventions in Kosovo (1999) and Sierra Leone (2000), which were generally perceived as successful. During the War on Terror, he supported the foreign policy of the George W. Bush administration and ensured that the British Armed Forces participated in the War in Afghanistan from 2001 and, more controversially, the 2003 invasion of Iraq. Blair argued that the Saddam Hussein regime possessed an active weapons of mass destruction (WMD) program, but no stockpiles of WMDs or an active WMD program were ever found in Iraq. The Iraq War became increasingly unpopular among the British public, and he was criticised by opponents and (in 2016) the Iraq Inquiry for waging an unjustified and unnecessary invasion. He was in office when the 7/7 bombings took place (2005) and introduced a range of anti-terror legislation. His legacy remains controversial, not least because of the Afghanistan and Iraq wars.
ellauri063.html on line 49: George Orwell was anti-Communist if by the term Communist you mean the U.S.S.R., the Communist Party of the Soviet Union and all foreign Communist parties affiliated to it or following its line.
ellauri063.html on line 63: Rose Lichtenstein was born on March 26, 1887. She was an actress, known for Der Würger der Welt (1920), Freitag, der 13. - Das unheimliche Haus, 2. Teil (1916) and Die Japanerin (1919). She died on December 22, 1955 in Tel Aviv, Israel. Rosa Lichtenstein seems to be a leftist "influencer" on the web. Another "influencer" is not convinced:
ellauri063.html on line 72: Is it hypocritical for George Orwell to write an anti-tyrannic book when he himself was a socialist?
ellauri063.html on line 84: Here is my answer to a similar question on Quora (about these two forms and why one of them has always failed):
ellauri063.html on line 86: [1] There are in fact two forms of socialism:
ellauri063.html on line 92: The first form seeks to bring ‘socialism’ to the mass of the population, whether they want it or not. It is imposed from above by a centralised, or even a democratically legitimated, state, as its name suggests. This app … (more)
ellauri063.html on line 98: The second form of socialism, 'Socialism from below', represents Marx, Lenin and Trotsky’s view. It involves the great mass of the population creating a socialist society for themselves, not waiting for anyone, or any party, to do it for them.
ellauri063.html on line 100: However, this version of socialism has to spread and take over the core economies of capitalism so that it can't be strangled in the above manner — as the proletariat of each country rebel against their own ruling-class. Each strike, for example, is a mini-rehearsal for this (whether the strikers appreciate this or not), where workers are forced by circumstances to organise in their own communities, sharing money, clothing, food, shelter, etc. In effect, they have to run a mini-socialist society of their own for a few weeks or months.
ellauri063.html on line 106: a) As Marx saw things, socialism/communism could only work if there existed a massive abundance in the society concerned (i.e., a very highly developed economy coupled with high levels of productivity). However, Marx began to change his mind later in life and thought some form of socialism might be possible even in backward Russia, but it is arguable that by then he was in his dotage.
ellauri063.html on line 108: b) Equally, if not more important, a socialist/communist society can only be built by the working class, organised for and by themselves, acting democratically on their own behalf, and not relying on anyone else or any party to do this for them.
ellauri063.html on line 110: Ergo it will never come. Working class is dying off anyway with robotics and AI. Most likely, disgruntled farm animals will strike a pre-emptive strike first. They already form a majority, they are no bolsheviks. Four legs good, two legs bad, provided the governing body is featherless.
ellauri063.html on line 112: Hence, (except for a few years in China after 1949, and Cuba after 1959) these regimes were never popular. Fuck it, NO regimes are popular except for those that hold the reins.
ellauri063.html on line 114: So, Marxist (and Leninist) socialism itself hasn't failed; it just hasn't been road-tested yet. No one knows if it will work, but there are good reasons to suppose it won't. We are still waiting for the second coming of Karl. Marxism is a revolutionary worldview that must always struggle for new revelations. Rosa Luxemburg.
ellauri063.html on line 130: Populismin vastakohta on senatismi. SPQR, sanoivat patriisit ja antoivat plebeijien pitää pieniä kansankokouxia, rökittäen toisiaan. MAGA-presidentti matkusti Gruusiaan kertomaan paikallisille apinoille, että nyt on isänmaa vaarassa. Pelastakaa Amerikka kommunismilta! Palauttakaa mut presidentin pallille! Oh, and yes, vote republican for senator by all means. Although I dont directly WANT to talk for others but me to be elected anywhere.
ellauri063.html on line 212: If a Mogwai gets wet, it spawns new Mogwai from its back; small balls of fur that are approximately the size of a marble pop out from the wet Mogwai's back, then the furballs start to grow in size before unfolding themselves into new and fully grown Mogwai. This process does not take much time but it still usually takes just about a minute. According to the novel, the creator of the species, Mogturmen, wanted the Mogwai to be able to easily reproduce themselves. The cocoon and gremlin stage are unwanted defects from when the Mogwai species was created. It turned out that all the positive attributes are recessive.
ellauri063.html on line 220: Lingchi (Chinese: 凌遲), translated variously as the slow process, the lingering death, or slow slicing, and also known as death by a thousand cuts, was a form of torture and execution used in China from roughly 900 until it was banned in 1905. It was also used in Vietnam. In this form of execution, a knife was used to methodically remove portions of the body over an extended period of time, eventually resulting in death.
ellauri063.html on line 229: AAA, también conocida como Alianza Apostólica Anticomunista, fue una organización terrorista tardofranquista, presuntamente vinculada a los aparatos represivos del Estado español, que actuó en el País Vasco y en el País Vasco francés entre 1977 y 1982, durante la transición española. Un informe de la Oficina de Víctimas del Terrorismo del Gobierno vasco de 2010 le atribuye 8 asesinatos de las 66 víctimas mortales del terrorismo parapolicial y de extrema derecha desarrollado entre 1975 y 1990.
ellauri063.html on line 263: Despite retirement of the term, it remains in common usage, even among Riot employees, and generally refers to these champions: [stupid mile long list of invented names follows for the benefit of braindead gamers].
ellauri063.html on line 267: In Jewish folklore, a golem (/ˈɡoʊləm/ GOH-ləm; Hebrew: גולם) is an animated anthropomorphic being that is created entirely from inanimate matter (usually clay or mud). The word was used to mean an amorphous, unformed material in Psalms and medieval writing.
ellauri063.html on line 272: Tän kirjan lukeminen on samanlainen korpivaellus kuin Hesarin nykyisten sanaristikoiden ratkaisu. Puolet sanoista on hämäriä teeveestä tuttuja tarpeettomia julkkuja, puolet kummasti väänneltyjä sanoja, jollaisia ei ennen olisi ristikkoihin edes huolittu. Vihjeellä öttyt vastaus on aniaL, fosforikolikko on Praha. Lapsellista pelleilyä. Ja selityskin on sama: hakukone. Ei voi enää laittaa vihjeitä jotka perustuu sivistyneen ihmisen yleistietouteen, koska google hakkaa sen molemmat kädet selän takana. Täytyy keekoilla, muuten on tekoäly voittaja. Ja tekoäly voittaa sittenkin loppupeleissä. Mä en ala mitään. Esim.
ellauri063.html on line 274: "Frontside Ollie" is a Finnish language song by Finnish teen pop artist Robin and his debut single taken from his debut album Koodi. Written by Sana Mustonen, it was released on Universal Music on 16 January 2012. #skateboarding Today's video is about the basic frontside ollie on transition. Useful for quarter pipes, mini ramps, bowls and more. Hit subscribe & leave your suggestions below for future skate hacks videos!
ellauri063.html on line 288: Aphra Behn (/ˈæfrə bɛn/;[a] bapt. 14 December 1640[1] – 16 April 1689) was an English playwrightess, poetess, translatress and fiction waitress from the Restoration era. As one of the first Englishwomen to earn her living by her writing, she broke glass ceilings as a mannequin for later auctresses. Lusťs Dominion relies on the racist stereotype of the lustful, scheming, and bloodthirsty Moor, with the new Prince Philip ordering the expulsion of all the immigrant Moors from Spain because of their wickedness.
ellauri063.html on line 290: In 1695, Henry Purcell wrote incidental music for the Abdelazer revival at the new theater in Lincoln's Inn Fields where the play would not gain much success which would become evident by the meager second-day attendance.
ellauri063.html on line 295: Screenwriter Deborah Moggach initially attempted to make her script as faithful to the novel as possible, writing from Elizabeth's perspective while preserving much of the original dialogue. Joe Wright, who was directing his first feature film, encouraged greater deviation from the text, including changing the dynamics within the Bennet family. Wright and Moggach set the film in an earlier period and avoided depicting a "perfectly clean Regency world", presenting instead a "muddy hem version" of the time. Chickenbutt Knightley was well-known in part from her role in the Pirates of the Caribbean film series. It was marketed to a younger, mainstream audience; promotional items noted that it came from the producers of 2001's romantic comedy Bridget Jones's Diary before acknowledging its provenance as an Austen novel.
ellauri063.html on line 299: Luigi Nonon A Pierre. Dell’azzurro silenzio, inquietum, for bass flute, bass clarinet and live electronics (1985)
ellauri063.html on line 312: Songs in the Key of Z is a book and two compilation albums written and compiled by Irwin Chusid. The book and albums explore the field of what Chusid coined as "outsider music". Chusid defines outsider music as; "crackpot and visionary music, where all trails lead essentially one place: over the edge." Chusid's work has brought the music of several leading performers in the outsider genre to wider attention. These include Daniel Johnston, Joe Meek, Jandek and Wesley Willis. In addition, his CDs feature some recordings by artists who produced very little work but placed their recordings firmly in the outsider area. Notable amongst these are nursing home resident Jack Mudurian who sings snatches of several dozen songs in a garbled collection known as Downloading the Repertoire and the obscure and extreme scat singer Shooby Taylor AKA 'The Human Horn.'
ellauri063.html on line 314: Scott "Walker" Engel's The Old Man's Back Again is dedicated to the neostalinist regime. Löysää hölkkää mutta kaskun kärki on nyt siinä että Putinin porukat on muka yleisössä. Scott 4 is Scott Walker's fifth solo album (a collection of songs he had performed for his BBC television series had been his fourth). It was originally released in late 1969 under his birth name, Scott Engel, and failed to chart. Subsequent reissues have been released under his stage name. It has since received praise as one of Walker's best works.
ellauri063.html on line 317: Before he entered the world of music, Brötzmann was studying to be a painter in Western Germany and was associated with Fluxus, a radical art movement influenced by John Cage and informed by an anti-commercial sentiment.
ellauri063.html on line 319: “There is no contradiction between creation and destruction. I never thought music was a healing force of the universe. I didn’t agree with Mr. Albert Ayler. But we wanted to change things; we needed a new start. In Germany, we all grew up with the same thing: ‘Never again.’ But in the government, all the same old Nazis were still there. We were angry. We wanted to do something.” Like jazz.
ellauri063.html on line 320: Machine Gun’s 45-second intro forms one of jazz’s most distinctive mission statements. Parker weaves around the horn section’s staccato blasts, before Bennink’s drums blast a nervy military march alongside Peter Kowald’s wildly rumbling bass. The brutality of the album’s remaining 36 minutes exceeds the number of commonly recognized synonyms for “violent.”
ellauri063.html on line 408: Villen miälestä Jatkosota-extra on aikamme kuva – tai siis se koostuu sadoista kuvista, jotka ovat kiinni toisissaan risuilla, rautalangalla ja erivärisillä naruilla. Siitä ei saa millään otetta. Se kuvaa kai vuoden 2011 jytkyä (tai niin ajattelin). Juonen voi kiteyttää seuraavaan pariin virkkeeseen: Särmikäs pitkän linjan poliitikko (Sademies) on kadonnut. Perussuomalainen kansanedustajan (Paskanilkki) jaskamainen avustaja (Klingeling) tutkii asiaa ja löytää salaliittoja, disinformaatiota ja lisää sitä samaa. Ei tule valmista. Ei tule lasta eikä paskaakaan. Yli-Juonikas käyttää lähess 700 sivua kielellä keekoiluun ja eri rekisterien välillä pelleilyyn. Kokonaisuus ei ole selkeä jana vaan joka suuntaan leviävä rihmasto. Yli-Juonikkaan huumori on Pahkasiasta ja naurattaa korkeintaan hetken, kuten alkuteoskin. Jatkosota kirjaan voi palata moneen otteeseen, vuosienkin päästä, niinkuin sotaveteraani jatkosotaan, sillä siitäkään ei jää mieleen muuta kuin painajaismaisia fläshbäkkejä. Mukana on myös iltatyttö, ristikko, shakkitehtävä ja sarjakuvia. Terveisiä Aaamulehdestä.
ellauri063.html on line 422: David Foster Wallace kirjotti 1000-sivuisen romaanin Infinite Jest 1996. Wallace oli kärsinyt yli 20 vuotta masennuksesta ja teki vuonna 2008 itsemurhan hirttäytymällä 46-vuotiaana Claremontissa Kaliforniassa. Jaska on takuulla kärsinyt samasta vaivasta. Maaniseseta sanaripulista ja sitä seuraavasta masennuxesta. Täytyypä varoa.
ellauri063.html on line 426: The novel is widely noted for its unconventional narrative structure and its experimental use of endnotes (there are 388 endnotes, some with footnotes of their own). It has been categorized as an encyclopedic novel.
ellauri063.html on line 428: The novel's title is from Hamlet, Act V, Scene 1, in which Hamlet holds the skull of the court jester, Yorick, and says, "Alas, poor Yorick! I knew him, Horatio: a fellow of infinite jest, of most excellent fancy: he hath borne me on his back a thousand times; and now, how abhorred in my imagination it is!" Wallace's working title for Infinite Jest was A Failed Entertainment. (PST: Hamnetista on lisää paasausta albumissa 61.)
ellauri063.html on line 432: Infinite Jest is a postmodern encyclopedic novel, famous for its length and detail and for its digressions that involve endnotes (some of which themselves have footnotes). It has also been called metamodernist and hysterical realist. Wallace's "encyclopedic display of knowledge" incorporates media theory, linguistics, film studies, sport, addiction, science, and issues of national identity. The book is often humorous yet explores melancholy deeply.
ellauri063.html on line 546: kif: kind of cannabis smoked in Morocco and Algeria, for narcotic or intoxicating effect.
ellauri063.html on line 552: fixer: someone hired or on the payroll of an illegal organization. They can be anything from a hit man to a person that "can get things done", usually illegal. An example of "getting things done" can be intimidating or getting rid of witnesses to a crime, or murdering someone for whatever reason.
ellauri063.html on line 589: In 2014 three letters written by Mahatma Gandhi to eldest son Harilal in 1935 were offered for auction. A translation of one of the letters (which was written in Gujarati) suggests that Gandhi was accusing Harilal of raping either his own daughter, Manu, or his sister-in-law. Tushar Gandhi (Mahatma Gandhi´s great-grandson) has suggested that the letter was poorly translated, and that the word being translated as rape may not have actually meant sexual assault. Rape is in fact virtually nonexistent in India, while mistranslation is extremely common.
ellauri064.html on line 61: ratatoeskrI is a fanfiction author that has written 1 stories for Detective Conan/Case Closed. Joku influensseri?
ellauri064.html on line 77: Walter Benjamin was a radically innovative cultural theorist and a German Jewish Marxist, securing refuge in France in 1933. Following the 1940 Nazi invasion he fled France, bound for the USA. However, on the mountainous approach to the French–Spanish border he realised dictator Franco had suddenly blocked transit. Benjamin was in ill health and struggling to carry a briefcase with a heavy manuscript, which he declared more precious than his life. Sadly, he completed suicide: there was family history on his father's side.
ellauri064.html on line 79: Benjamin maintained a fiercely productive focus on his intellectual mission throughout his life, despite repeatedly complaining of ‘grand-scale defeats’ and lows. After his request for divorce from Dora Pollak was granted in 1932, he suffered 10 paralysing days during which he seriously prepared suicide. Suicidal thoughts endured. He was an elegant, cultivated man who oozed old-world charm, exerting attraction on women but not always enough to give him cunt. Asja Lacis, the Latvian Communist Director of Children's Theatre in the USSR, twice refused, as did later lover Anna Maria Blaupot ten Cate. Lacis suffered relapsing mental illness and was hospitalised with hallucinations when Benjamin rushed to Moscow in 1926, at the brink of Stalinisation. His luminous Moscow Diary records his frustrating two-month experience.
ellauri064.html on line 85: Benjamin revolutionised text, image and film criticism. His essay ‘Hashish in Marseilles’ confirms that he experimented with drugs (‘under medical supervision’). He argued that reawakening the long-forgotten dreams of childhood could help recover the betrayed potential of technological progress, in the service of humanity's ‘redemption’ in this life. He collected children's books and recorded attentively the development of his son Stefan from behind the crib bars like his contemporary Piaget, especially sensation, imitation, gestures and spontaneity. This is from his celebrated modernist short pieces collection One Way Street:
ellauri064.html on line 87: ‘A child in his nightshirt cannot be prevailed upon to greet a visitor. Those present, invoking a higher moral standpoint, admonish him in vain to overcome his prudery. A few minutes later he reappears, now stark naked, before the visitor. In the meantime, he has washed his tiny skinless wiener.’
ellauri064.html on line 102: Arthur Koestler (unk. Kösztler Artúr; 5. syyskuuta 1905 Budapest – 3. maaliskuuta 1983 Lontoo) oli unkarilaissyntyinen toimittaja, kirjailija, historioitsija ja tutkija, joka sai myöhemmin Britannian kansalaisuuden. Kösztler liittyi Saksan kommunistiseen puolueeseen 1931, mutta puhdistettiin syystä puolueesta 1938. Hän asui pääasiassa Lontoossa ja työskenteli kirjailijana ja luennoitsijana. Kesäkuussa 1950 hän piti puheen antikommunististen intellektuellien tilaisuudessa Berliinissä, mikä johti Congress for Cultural Freedomin perustamiseen. Myöhemmin hän kiinnostui paranormaaleista ilmiöistä ja tutki muun muassa levitaatiota ja telepatiaa. Vuonna 1983 hän teki itsemurhan kolmannen vaimonsa Cynthian kanssa sairastettuaan parkinsonin tautia ja leukemiaa. Testamentissaan hän määräsi varansa käytettäväksi parapsykologian professuurin (engl. Koestler Chair of Parapsychology) perustamiseen Edinburghin yliopistoon. Täys pelle siis.
ellauri064.html on line 111: Damit steht er der kalifornischen Ideologie entgegen, die technologische »Lösungen« gesellschaftlichen Veränderungen vorzieht.
ellauri064.html on line 134: Klaus von Grewendorp 2007 (Hikipedia) (synt. 29. elokuu 1963 Helsingfors - Haaga) on valokuvaaja ja filmaaja.
ellauri064.html on line 199: Ground Control to Major Tom. David Bowien ykköshitti Space Oddity. Bowie-puukko on semmonen iso puukko kun oli sillä aussie jäbällä "that ain't no knife. Now this is a knife." Selvä penismeemi. Was he gay, bisexual or bowie? Kai tätä kaikkea. Gender outlaws are cool. Laulussa on myös ankeampi teema, ja sanoitus on myös vertauskuva huumausaineille. Kappaleessa kuultava lähtölaskenta onkin kuvaus heroiinipiikin ottamisen ja sen vaikutuksen alkamisen väliselle ajalle. Heroiinia on pidetty traumatisoituneiden ja heikosta itsetunnosta kärsineiden henkilöiden huumeena, minkä vuoksi se toimi hyvänä metaforana hylätylle, avaruudessa ajelehtivalle astronautille. Huumeaihe oli Bowielle jokseenkin tuttu, sillä hän oli itse kokeillut heroiinia vuonna 1968.
ellauri064.html on line 262: Robert James Zdarsky (June 3, 1950 – March 30, 2015), better known by his stage name Robert Z´Dar, was an American character actor and film producer, best known for his role as officer Matt Cordell in the cult horror film Maniac Cop and its two sequels. Never heard. Kärsi kerubismista (leukavuudesta). Rokonarpiset ihmiset on nykyään yleensä kärsineet pahasta aknesta.
ellauri064.html on line 275: The Völkischer Beobachter (pronounced [ˈfœlkɪʃɐ bəˈʔoːbaχtɐ]; "Völkisch Observer") was the newspaper of the Nazi Party (NSDAP) from 25 December 1920. It first appeared weekly, then daily from 8 February 1923. For twenty-four years it formed part of the official public face of the Nazi Party until its last edition at the end of April 1945.
ellauri064.html on line 276: Der Völkische Beobachter (VB) war von Dezember 1920 bis zum 30. April 1945 das publizistische Parteiorgan der NSDAP. In scharfer Abgrenzung zu bürgerlichen Zeitungen bezeichnete sich der VB als „Kampfblatt“ und war programmatisch mehr an Agitation als an Information interessiert. Pressehistoriker nannten den VB daher „plakathaft“ und seinen Stil „mehr gesprochen als geschrieben“. Zunächst erschien der VB zweimal wöchentlich, ab dem 8. Februar 1923 täglich im Franz-Eher-Verlag in München. Er wurde nach den Anfangsjahren reichsweit vertrieben.
ellauri064.html on line 280: Unabomber Theodore John Kaczynski (/kəˈzɪnski/; born May 22, 1942), also known as the Unabomber (/ˈjuːnəbɒmər/), is an American domestic terrorist, anarchist, and former mathematics professor. He was a mathematics prodigy, but he abandoned his academic career in 1969 to pursue a more primitive lifestyle. Between 1978 and 1995, he killed three people and injured 23 others in an attempt to start a revolution by conducting a nationwide bombing campaign targeting people involved with modern technology. In conjunction with this effort, he issued a social critique opposing industrialization while advocating a nature-centered form of anarchism.
ellauri064.html on line 284: Unabomber's last message to the remaining species: We apologize for the inconvenience.
ellauri064.html on line 291: "It tells an important story of Montana," said Whittenberg. "And it's not a story we're necessarily proud of, or that we like to relive. But it was a big story in Montana, big story nationally and internationally. And that´s an artifact that represents that story and so part of our role here is to make sure those things are preserved for future generations. It can still bring in megabucks."
ellauri064.html on line 329: Hirvisaari is a former train driver, educated at the Helsinki Pasila engine drivers' school in 1980–1982. He was admitted to University of Helsinki in 1999 to study theology, and is still registered as an undergraduate student. Hirvisaari undertook his military national service in the Kymi Anti-Aircraft Battalion in 1979–1980 in the city of Kouvola.
ellauri064.html on line 333: Just before the 2011 general election Hirvisaari was prosecuted for his blog in the Uusi Suomi newspaper web site under the title "Kikkarapäälle kuonoon" ("Sock the kinkyhead"). The text referenced an attack on a foreign person in Helsinki — Hirvisaari wrote that the crime had not necessarily been a racist one. In November 2010 the district court of Päijät-Häme dropped the charges against him of incitement. After consultation with the deputy general attorney, Jorma Kalske, the state appealed against the verdict. In December the Kouvola court of appeals found Hirvisaari guilty of incitement and fined him.
ellauri064.html on line 345: He also discusses some challenges faced when developing dialogical practices. He looked at Open Dialogues as used in psychiatry and Anticipation Dialogues as used in the no-mans-land between health, social, education and other services around common clients. By seeking to “benchmark” OD and AD, his hope is to gain insight not only into these two approaches, but also into the conditions for generating dialogicity in general.
ellauri064.html on line 358: The Network for Dialogical Practices is an open platform for researchers, students and practitioners who want to help people in distress by full presence, responsiveness and human connection. The European Network for open dialogical practices started in 2008 to care for the legacy of Tom Andersen, Gianfranco Cecchin and Michael White who all passed away shortly one after another and to preserve their voices for the future generations.
ellauri064.html on line 386: During World War II, the Nazi-minded Grönhagen worked for Finland´s propaganda department and served as its military attaché in Berlin. He was arrested in Oslo 1945 and held in custody for two years. After his release Grönhagen was a businessman and emigrated to Greece in 1964. He first lived in Crete and later in Athens serving as the Master of the Christian Order Ordo Sancti Constantini Magni.
ellauri064.html on line 391: The story of Hildisvíni appears in Hyndluljóð, an Old Norse poem found in Flateyjarbok but often considered a part of the Poetic Edda. In the poem, Freyja is searching for the ancestry of her protégé, Óttar. Freyja rides on her boar Hildisvíni, who is in fact Óttar in disguise. They meet Hyndla who is a seeress. Freyja succeeds in forcing Hyndla to tell Óttar about his ancestors.
ellauri064.html on line 469: Teorioiden mukaan uuden maailmanjärjestyksen käyttämiä menetelmiä totalitaristisen järjestelmän käyttöönoton turvaamiseksi ovat muun muassa informaation kontrolloiminen, kansalaisten joukkovalvonta, kielenkäytön hallitseminen, sananvapauden rajoittaminen, kemikaalinen kontrolli ja väestön vähentäminen. Monelle tällaiselle toimenpiteelle on saatu vähemmän tiedonhaluisten kansalaisten tuki kutsumalla niitä ”suojeluksi” terrorismilta, rikollisuudelta tai tautiepidemioilta. Väestön harventaminen on kyllä varmin tie harvainvaltaan.
ellauri064.html on line 519: “My capacity for happiness, you could fit into a matchbox without taking out the matches first.”
ellauri064.html on line 541: “This is the sort of thing you lifeforms enjoy, is it?”
ellauri064.html on line 552: format(jpeg):mode_rgb():quality(90)/discogs-images/A-161171-1428498501-5301.jpeg.jpg" height="150px" />
ellauri065.html on line 182: This looks like a continuation from Qwe and Qwerty? The admin is the same ... I found the site through a google alert for a band I´m following.
ellauri065.html on line 206: Not surprisingly, The Human Centipede (Final Sequence) was nominated for two Golden Raspberry Awards in the categories of "Worst Director" and "Worst Prequel, Remake, Rip-Off, or Sequel", respectively.
ellauri065.html on line 221: Kliban also gives businessmen the cartoon ass-in-the-face--literally, in "Business on Parade," in which men in suits and hats crawl along on all fours, each with his face buried in the rump of the one before him--a daisy chain of brown-nosers, dominance and submission in an endless line.
ellauri065.html on line 228: Finding himself out of work after film school in 1976, Ferrara directed a pornographic film, 9 Lives of a Wet Pussy, using a pseudonym. Starring with his then-girlfriend, he recalled having to step in front of the camera for one scene to perform in a hardcore sex scene: "It's bad enough paying a guy $200 to fuck your girlfriend, then he can't get it up." Ferrara lives in Rome, Italy. He moved there following the 9/11 attacks because it was easier for him to find financing for his movies in Europe. Ferrara descibes himself as a Buddhist. Because Jesus was a living man, and so were Buddha and Muhammad. These three guys changed the fucking world, with their passion and love of other human beings. All these guys had was their word, and they came from fucking nowhere. I’m not saying Nazareth is nowhere – I’m sure Jesus came from a very cool neighbourhood. Ferrara shows his love for other human beings by making films with a lot of FUCK! FUCK! and KILL! KILL! in them. His love of money is no match for his love of his neighbor primates.
ellauri065.html on line 320: ija valinnut siksi mustavalkoformaatin. Milliin tavoin taiteelli-
ellauri065.html on line 444: Seppälä on kirjoittanut romaaneja, novelleja ja kuunnelmia. Hänen teoksensa sisältävät useimmiten arjen ja niin sanotun tavallisen ihmisen kuvausta. Mukana voi olla ajankohtaisia yhteiskuntakriittisiä elementtejä tai esimerkiksi yksilön kokemuksia sodassa. Etenkin romaanit ovat usein rakenteellisesti kokeilevia. Seppälän kieli on modernismin perinteitä seuraten hyvin taloudellista; hän pyrkii välttämään kuvailevuutta ja metaforia. Seppälän teksteissä on lähes säännönmukaisesti synkähkö pohjavire. Osassa tuotantoa tyylilajina on musta huumori tai satiiri.
ellauri065.html on line 479: Cangaço (Portuguese pronunciation: [kɐ̃ˈɡasu]) was the banditism phenomenon of Northeast Brazil in the late 19th and early 20th centuries. This region of Brazil is known for its aridness and hard way of life, and in a form of "social banditry" against the government, many men and women decided to become nomadic bandits, roaming the hinterlands seeking money, food and revenge.
ellauri065.html on line 491: The Day of the Rope (in ruby font, Art of the Deal, bestseller by Donald Trump, in Ruby font Dumped Sperm) is a white supremacist concept taken from The Turner Diaries, a fictionalized blueprint for a white supremacist revolution written in 1978 by neo-Nazi leader William Pierce (under the pseudonym "Andrew Macdonald").
ellauri065.html on line 492: Its white supremacist trash. In the plot summary of the wikipedia article you linked for the novel, The Day of the Rope is what the fictional characters call the day that they raided all the homes of "race traitors" ("gender traitors" in Ruby script), dragged them into the streets and hung them from lamp posts. Its a defining moment for a white supremacists dream of a perfect race war where all non-whites eventually get eliminated.
ellauri065.html on line 494: ponzi Ponzi scheme (/ˈpɒnzi/, Italian: [ˈpontsi]; also a Ponzi game) is a form of fraud that lures investors and pays profits to earlier investors with funds from more recent investors. The Ponzi scheme was also previously described in novels; Charles Dickens´ 1844 novel Martin Chuzzlewit and his 1857 novel Little Dorrit both feature such a scheme. Mä puhuin Kouvolassa pyramiidiskeemasta, kaikki talouspeikot ja yrittäjät oli noloina. EI SAA SANOA!
ellauri065.html on line 496: taqiyya: Muslim scholars teach that Muslims should generally be truthful to each other, unless the purpose of lying is to "smooth over differences" or "gain the upper-hand over an enemy." There are several forms of lying to non-believers that are permitted under certain circumstances, the best known being taqiyya (the Shia name). These circumstances are typically those that advance the cause of Islam - in some cases by gaining the trust of non-believers in order to draw out their vulnerability and defeat them.
ellauri065.html on line 507: (vulgar, slang) Short for Mother I´d Like to Fuck, a (putative) senior mother found sexually attractive by younger men. Synonym: yummy mummy. See also cougar, DILF, GLM (statistics) initialism of generalized linear model. Etymology 2: Initialism of Moro Islamic Liberation Front. An organization in the Philippines seeking to establish an Islamic state on the island of Mindanao.
ellauri065.html on line 511: Puuki: a gaming web personality who was the most successful Pokemon Go / mobile gamer of Germany between 2015 and 2017. Before Fame. He was a typical student before he started doing social media. Trivia. In addition to mobile gaming content, he posts vlogs and lifestyle content for more than 1 million subscribers. Family Life.
ellauri065.html on line 513: ebin: sometimes spelled "epin", is an intentional misspelling of the word "epic" which is often associated with the character Spurdo Spärde and ironic meme culture. According to Encyclopedia Dramatica, the term "epin" was coined as a shortened form of the phrase epic win in June 2009 on 4chan´s /b/ (random) board, where it was spammed repeatedly and accused of being a forced meme. On June 7th, several Urban Dictionary definitions for "epin" were submitted. According to the s4s Wiki, the term "ebin" was subsequently coined as a Spurdo Spärde-style misspelling of epin on the Finnish image board Kuvalauta to avoid bans for posting the word "epic." Derived senses:
ellauri065.html on line 514: 1. "le ironical" term used alot on 4chan to mock people using maymays (memes) often accompanied by the word "le" for extra effect. 2. a very sweet person who cares about all his close friends and family he may get in trouble a lot but he will never stop caring he is a humble strong and a person who just loves without showing it if you meet an ebin make sure you keep him close he is a good lover and great in bed with a lover take care of any ebin. 3. Someone who is afraid of legit every little frickin´ thing, also known as a wuss or pansy. 4. (Nzadi) (plural mbin) door Synonym: elaŋ.
ellauri065.html on line 520: Ebin: ready for round two
ellauri065.html on line 528: The meme was born in late 2008 when an administrator of the Finnish gaming forum Jonneweb posted several links redirecting to the Finnish imageboard Kuvalauta. Due to Jonneweb´s reputation as an online hub for (pre)teenagers, some members of Kuvalauta became concerned that the imageboard would be overrun with unoriginal content by an influx of newcomers, a phenomenon commonly known as "newfaggotry" on the English-speaking web. The Jonneweb administrator referred to Kuvalauta as a "forum where you discuss about fish and bears" and thus the world-wide Pedo bear meme was considered to be posted particularly by Jonneweb users. The combination of pre-teenager Jonnes and the Pedo bear meme took a great evolution in 2009 when the users of Kuvalauta started to post ironically as Jonnes by capsing the text, representing as underage school kids and adding typoes on text. On December 6th, 2009, a thread with poorly drawn versions of Pedobear was posted onto Kuvalauta.
ellauri065.html on line 536: MAOA: Monoamine oxidase A, also known as MAO-A, is an enzyme that in humans is encoded by the MAOA gene.There is some association between low activity forms of the MAOA gene and autism. Mutations in the MAOA gene results in monoamine oxidase deficiency, or Brunner syndrome. Other disorders associated with MAO-A include Alzheimer's disease, aggression, panic disorder, bipolar affective disorder, major depressive disorder, and attention deficit hyperactivity disorder.
ellauri065.html on line 568: 29.10.2009 deus vult: (Latin: 'God wills it') is a Latin Catholic motto associated with the Crusades. It was first chanted during the First Crusade in 1096 as a rallying cry, most likely under the form Deus le volt or Deus lo vult, as reported by the Gesta Francorum (ca. 1100) and the Historia Belli Sacri (ca. 1130).. In modern times, the motto has different meanings depending on the context. The First Crusade was initiated in 1095 when Pope Urban II called on warriors to help the Byzantine Empire retake Anatolia form the Seljuq Turks.
ellauri065.html on line 571:
A Plausible Theory for How the Democrats Stole The Vote
A relatively small team of perhaps 50 people or fewer was led by a smaller cadre which probably included several lawyers and most definitely included tech experts. The smaller cadre formed some time around the impeachment and carefully recruited point people over the course of the following months. Working like terror cells, they would need to keep point people unaware of who else was in on the conspiracy, to protect plausible deniability as much as possible. They had to have at least one conspirator in the elections offices of key swing states. It wouldn’t need to be a high-profile elected official, and would no doubt be better if it were some nameless person that few people noticed or would suspect.
ellauri065.html on line 580: Biden faces a creepy and slippery customer, especially if he gets inaugurated next month. While Trump may be facing thousands, perhaps millions of plaintiffs in incalculable civil and criminal cases. As these cases work their way slowly through the courts, freed from the rush of meeting stop-Biden deadlines, extensive evidence will be presented and courts will hear long and compelling testimony. All the while, Biden will have to carry on while millions across America think that somebody stole the White House for him. Millions of bucks are not going to save Trump from jail this time. Es schaun aufs Hakenkreuz voll Hoffnung schon Millionen. The knavishness dauert nur noch kurze Zeit.
ellauri065.html on line 631: Here is an actual website for a company that gang stalks. The CEO “John Winters” is a private investigator and former law enforcement. There are multiple “revenge” packages available on the website designed to help ruin the subject’s life. He claims it’s all “legal” because they never physically touch the subject.
ellauri065.html on line 633: Groups that particpate are organized vigilante, cult style right-wing hate groups. Unfortunately, to make matters worse these groups are protected by police officers who are actually members of right wing extremist groups. Of coure not all police officers particpate, but rather than expose one of their own officers who are members or know these groups personally, they will remain silent. The officers who do particpate will go as far as making a victim appear insane or mentally ill to shut them up, and destroy that persons credibility so no one will be able to defend themselves. They do this by using the power of law enforcement, and taking a person against thier will, to a hospital that will give them a psychiatric exam. Corupt psychiatrist also lie, and cover up the crime as well. Now that they are powerless,noone will listen. Further destroying the targeted indviduals reputation.
ellauri065.html on line 635: Bio: I am a victim of Cointelpro/ Organized Gang Stalking in Southern California. This includes Community-based harassment, Group Stalking, Workplace mobbing, Psychological abuse/torture/menticide, sexual harassment, noise harassment, Remote Neural Monitoring, Directed Energy/ EMF weapons, Illegal surveillance in public and private, Illegal entry inside my home and car, Medical and Psychiatric fraud, Vandalism and theft of my personal property, Law Enforcement and local city govt. corruption.
ellauri066.html on line 67:
ellauri066.html on line 209: Mulla on virttynyt T-paita jossa nelisilmäinen hemmo sanoo: näin täydellisen auringonpimennyxen Brittein saarilla 1999 eikä se vaikuttanut minuun mitenkään. Oxfordin puisto hämärtyi ja linnut vaikenivat. Aurinko näytti sirpiltä noetun lasin läpi. Se oli vaikuttavaa. Nyt 20v myöhemmin UNICEF jakaa hätäapupaketteja Lontoon brexit-lapsille. Se on nöyryyttävää.
ellauri066.html on line 224: format/url/flavorIds/0_kfb6h1h4/a.mp3?uiConfId=46801143&playSessionId=cea1b9be-b2cd-e6b1-9bf0-156490c54ce7:9629eb74-85be-b53c-9ac7-a94bdce681bc&referrer=aHR0cHM6Ly95bGUuZmkvYWloZS9hcnRpa2tlbGkvMjAwOC8xMi8xMS9hYXJvLWhlbGxhYWtvc2tpLWhhdWVuLWxhdWx1&clientTag=html5:v1.2.0" >Hauki paasaa ellauri066.html on line 250: (vulgar, offensive) A person who performs oral sex on a woman, usually a lesbian.
ellauri066.html on line 254: The handmaids' uniforms and face-hiding headdresses came from the Old Dutch Cleanser package of the 1940s, which frightened Peg as a child.
ellauri066.html on line 256: "The show uses the biblical story of Rachel, the wife of Jacob, who gave him her maid to lay with and impregnate; Rachel would then raise the child as her own. In this show the fertile handmaids perform the same function as Rachel's handmaid, and the commanders' infertile wives perform the same function as Rachel did.
ellauri066.html on line 257: However, in scripture Rachel became fertile eventually and bore Jacob two biological children, Benjamin and Joseph. This aspect of the story, which is not in the show, actually makes Gilead's handmaid/forced surrogate system seem even more cruel and archaic and emphasizes even more the barbarity and evil of the despotic dogma that is the basis of the theocratic Gilead regime."
ellauri066.html on line 296: Faktat, tarkkaan tutkitutkin, on Pynchonille vaan vaihtoehtona. Eikä siinä kaikki! Samaan hintaan saat filosofisia uninäkyjä, hulluja viittauxia, pitkiä mielikuvituxen kananlentoja, järjettömiä metaforia pyykkikorikaupalla - ja loputtomiin loputtoman kezeliäitä leikkisiä skenejä. Parempaa kuin televisio tai kissavideot.
ellauri066.html on line 310: Tulpan kirjoista löytyy syvällisen moraalista informaatiota sosiaalisesta existenssistä. Sen voi yliyxinkertaistaa tutunomaisen jenkkimäisesti: salaliitot aina koittaa hyötyä pikku persusta, mutta persut, omalla araknomarxistisella silti humanistisella, jopa jalomielisellä tavallaan, aina panee kampoihin, pikku ktenofiilit. Näin. Yxinäiset sankarit joita on nähty loppumattomia klustereita jenkkifilmeissä, jatkaa yxinäistä varjonyrkkeilyä sillä aikaa kun kapitalisti nauraa koko matkan pankkiin. Herra varjele niitä liittoutumasta keskenään! Se olisi jo kommunismia!
ellauri066.html on line 344: Tompasta on tosi vähän kovaa faktaa: synt. ’37 vanhaan ampiaispesään (ei siis Pynchowitz Ellis Islandilta - sori siitä), koulut Oyster Bayssä Long Islandilla ja collegessa Cornellissa, missä paras kaveri oli tuleva romaanifolkkilaulaja Richard Farina. Sitten töissä teknisenä kirjoittajana Boeingilla, kirjailijapiireissä Manhattan Beachilla, Calif. ja Pohjois-Kaliforniassa. Loppuviimexi Manhattan, NYC missä sen kustannustoimittaja lopulta nai sen säälistä ja ne saivat pojan. Minkähän ikäinen se poikakin on jo nyt, ja mitä sekin puuhastelee. Ehkä se vielä nettoaa kirjottamalla Tompan biografian kunhan nököhammas ekax saadaan hengiltä.
ellauri066.html on line 366: To shorten a long story of searching for sources: the essay ‘The Control System of the V-2’ by Otto Müller includes an ‘equation for control in yaw’ (Müller, 1957: 90), and in exactly the same notation as Gravity’s Rainbow’s equation ‘describ[ing] motion under the aspect of yaw control’ (GR 284). We can conclude that this is the searched-for template for Pynchon’s Second Equation (see appendix, Figure 8). Müller’s paper is part of History of German Guided Missiles Development by Theodor Benecke and August W. Quick, published in 1957, which is based on the First Guided Missiles Seminar in Munich that took place a year earlier. The seminar was organised by the American Advisory Group for Aeronautical Research and Development (AGARD) to collect information about the V-2 from German scientists and engineers to use in American research on guided missiles. Pynchon might have had access to this book and further material on rocketry in the Boeing Company for which he worked as a technical writer in the early 1960s.
ellauri066.html on line 368: Moore’s intuition that Pynchon’s Second Equation is real proved to be correct, and he and his colleague correctly assign the angle ϕ to the orientational range of the rocket. But since they did not know that this formula is only one in a set of equations that describe the flight path, the orientation, and the steering of the V-2, the research team was misled in their interpretation of the other parameters and terms. With Müller’s paper, we can finally determine the meaning of each term and compare these with Pynchon’s reading. The first three terms refer, respectively, to the moments of inertia, of air resistance, and of lateral air impact when the rocket yaws, and the term on the right side of the equal sign represents the steering moment of the rudders (Müller, 1957: 90, 91; Kirschstein, 1951: 73, 74). In other words, the left-hand terms describe the orientation of the rocket during flight, which is influenced by external forces such as wind currents and air resistance.
ellauri066.html on line 369: The expression on the right side refers to the internal momentum for orientation control that is required to keep the rocket in the desired direction.
ellauri066.html on line 452: Trains are meant for night and ruin. Junat tuovat tuhotulvaa
ellauri066.html on line 453: We are meant for song, and sin. Meikät hoilaa syntiä.
ellauri066.html on line 458: Pynchon Press has been serving Western Massachusetts Businesses with Commercial Printing Services for over 50 years. We have a long standing history as a printer that you can trust in, with deep ties to the community. Print is in our blood. We’ve recently relocated our print shop from our original location in Springfield, MA to a new building on Grattan Street in Chicopee, MA. This new location gives us better capacity to handle your print jobs. We have made considerable investment into digital printing presses which allows us to produce beautifully printed full color print jobs with incredible turn around. Smaller run print jobs for booklets and flyers can be ordered. The days of having to order 1000 of something you only need 100 of are over. If you can design it, we can print it. We’ve been a trusted printer for customers throughout Western Massachusetts and Northern CT. Our quality printing services speak for themselves. When you are looking for a printer for your next print job, contact Pynchon Press, the local printer you can trust your printing to.
ellauri066.html on line 468: epicaricacy From Ancient Greek ἐπιχαιρεκακία (epikhairekakía, “joy upon evil”). (rare) Rejoicing at or deriving pleasure from the misfortunes of others.
ellauri066.html on line 486: It is the opposite of pity, as pity is pain at undeserved misfortune.
ellauri066.html on line 494: Schadenfreude is a complex emotion where, rather than feeling sympathy, one takes pleasure from watching someone's misfortune. This emotion is displayed more in children than adults. However, adults also experience schadenfreude, although generally they conceal it. [original research?]
ellauri066.html on line 496: Researchers have found that there are three driving forces behind schadenfreude: aggression, rivalry, and social justice.
ellauri066.html on line 498: Specifically, for someone with high self-esteem, seeing another person fail may still bring them a small (but effectively negligible) surge of confidence because the observer's high self-esteem significantly lowers the threat they believe the visibly-failing human poses to their status or identity. Since this confident individual perceives that, regardless of circumstances, the successes and failures of the other person will have little impact on their own status or well-being, they have very little emotional investment in how the other person fares, be it positive or negative. Tässä todennäköinen syy mixi anglosaxeilla ei ole sanaa sille, vaan on gloating (quod vide).
ellauri066.html on line 500: Conversely, for someone with low self-esteem, someone who is more successful poses a threat to their sense of self, and seeing this 'mighty' person fall can be a source of comfort because they perceive a relative improvement in their internal or in-group standing.
ellauri066.html on line 502: Aggression-based schadenfreude primarily involves group identity. The joy of observing the suffering of others comes from the observer's feeling that the other's failure represents an improvement or validation of their own group's (in-group) status in relation to external (out-groups) groups (see In-group and out-group). This is, essentially, schadenfreude based on group versus group status. Joukkueurheilu on vankka bastioni vahingoniloisuudelle. And the domain of politics is prime territory for feelings of schadenfreude, especially for those who identify strongly with their political party.
ellauri066.html on line 504: Rivalry-based schadenfreude is individualistic and related to interpersonal competition. It arises from a desire to stand out from and out-perform one's peers. This is schadenfreude based on another person's misfortune eliciting pleasure because the observer now feels better about their personal identity and self-worth, instead of their group identity.
ellauri066.html on line 506: Justice-based schadenfreude comes from seeing that behavior seen as immoral or "bad" is punished. It is the pleasure associated with seeing a "bad" person being harmed or receiving retribution. Schadenfreude is experienced here because it makes people feel that fairness has been restored for a previously un-punished wrong.
ellauri066.html on line 510: "Gloating" is an English word of similar meaning, where "gloat" means "to observe or think about something with triumphant and often malicious satisfaction, gratification, or delight" (e.g., to gloat over an enemy's misfortune).
ellauri066.html on line 511: Gloating is different from schadenfreude in that it does not necessarily require malice (one may gloat to a friend about having defeated him in a game without ill intent), and that it describes an action rather than a state of mind (one typically gloats to the subject of the misfortune or to a third party). Also, unlike schadenfreude, where the focus is on another's misfortune, gloating often brings to mind inappropriately celebrating or bragging about one's own good fortune without any particular focus on the misfortune of others. Tää on vähän kuin ne 2 näkökulmaa snobiin: ylhäältä alaspäinen ja alhaalta ylöspäinen.
ellauri066.html on line 518: In the Nicomachean Ethics, Aristotle used epikhairekakia (ἐπιχαιρεκακία in Greek) as part of a triad of terms, in which epikhairekakia stands as the opposite of phthonos (φθόνος), and nemesis (νέμεσις) occupies the mean. Nemesis is "a painful response to another's undeserved good fortune", while phthonos is a painful response to any good fortune of another, deserved or not. The epikhairekakos (ἐπιχαιρέκακος) person takes pleasure in another's ill fortune.[33][34]
ellauri066.html on line 526: Susan Sontag's book Regarding the Pain of Others, published in 2003, is a study of the issue of how the pain and misfortune of some people affects others, namely whether war photography and war paintings may be helpful as anti-war tools, or whether they only serve some sense of schadenfreude in some viewers.[citation needed] Susanista mä en tiedä muuta kun että se oli Barthelmin postmodernistien henxelin selkäänpaukutuskekkereissä mukana SodexHossa kasarilla.
ellauri066.html on line 530: Researchers expected that the brain's empathy center of subjects would show more stimulation when those seen as "good" got an electric shock, than would occur if the shock was given to someone the subject had reason to consider "bad". This was indeed the case, but for male subjects, the brain's pleasure centers also lit up when someone got a shock that the male thought was "well-deserved".
ellauri066.html on line 564: 2.6.3 United States acquisition of California
ellauri066.html on line 632: Att vara Anders Tegnell i dessa svåra tider måste verkligen kräva en stor mental styrka. Jag är imponerad av denna mans lugn. Jag är imponerad över att han orkar. Att som rådgivare till regeringen i den största kris som drabbat oss i modern tid stå dag ut och dag in på presskonferenserna och ta emot hård kritik och hundratals olika frågor och bara fortsätta bibehålla detta lugn inger enligt mig förtroende. Tonen mot Tegnell är hård, ibland långt över gränsen. Han är allt från en "mördare" till "idiot". Han är "inte rätt man posten", han borde "avgå omedelbart". I vanlig ordning ska vuxna människor även förlöjliga honom i sociala medier med nidbilder där man ger sig på hans utseende.
Många skriver som sagt att Anders Tegnell inte är rätt man på posten. Utifrån hans utbildning och meriter tycker jag dock man kan urskönja en helt annan bild. Han är ju snarare en väldigt meriterad läkare och forskare specialiserad på just det han rådgör regeringen kring. I många avseenden är han mycket like Joseph Mengele. Men så mycket snyggare, blond, läng, ingen diastema, stor haka och söt liten mun!
ellauri066.html on line 634: Tegnell har arbetat i Laos och han har även arbetat i Kongo-Kinshasa i samband med utbrottet av ebola. Tegnells uppgift var att utreda möjligheten för olika hjälpinsatser från bland annat Sverige, detta sedan sjukhuspersonal på plats vägrat infinna sig vid ett av sjukhusen där ebolapatienter vårdades, detta i rädsla för att smittas. Tegnell har även studerat och forskat i USA, bland annat studerade han kring ett nytt slags transporttält för den amerikanska armén.
ellauri066.html on line 638: Detta kan vara bra att påvisa då både regering Löfven och Tegnell tillsammans målas ut som "mördare" i sociala medier, där man hävdar att de går varandras ärenden. Det bör också nämnas att Tegnell invalts som ledamot av Kungliga Krigsvetenskapsakademien där hans inträdesanförande handlade om just pandemiers påverkan på samhället. Det kan inte Stefan Löfven skryta med.
Det känns med anledning av ovan information som att ingen av oss som saknar adekvat utbildning i ämnet ska sitta och kritisera denna man förens vi på riktigt har ett slut på denna kris.
ellauri066.html on line 642: Vi vet också att vissa med liknande utbildning anser att vi väljer fel väg, de anser att många fler kommer dö med detta tillvägagångssätt och vill se en total nedstängning av samhället. Tegnell har dock tilldelats denna roll av de som styr landet, jag tycker vi borde låta honom sköta sitt arbete ivf utan personpåhopp och vidriga attacker som att kalla honom mördare med mera. Han gör ju det han tror är bäst för Sverige, det hoppas jag ingen tvivlar på. Det finns som sagt forskare som kritiserar Sveriges tillvägagångssätt, men det finns också många som tror att Sveriges sätt att hantera krisen är mest gynnsam på sikt, både gällande folkhälsan och särskilt där det gäller landets ekonomi. Det finns många debattartiklar även om det.
ellauri066.html on line 711: Gatherings of more than 50 were banned but Swedish schools for under-16s, restaurants, bars, gyms and hairdressers all stayed open. Tegnell said shutting borders was “ridiculous” and that there is “very little evidence” masks are effective.
ellauri066.html on line 714: On the airport shuttle I rummage for a face covering but the unmasked guard says I needn’t bother. A poll found just six per cent of Swedes wear them.
ellauri066.html on line 715: Then, on one rush-hour Metro platform I see just one passenger in a mask.
ellauri066.html on line 734: Dr Rushworth, who works at a hospital in the capital’s northern suburbs, believes the reason for Sweden’s resilience is it has built up herd immunity.
ellauri066.html on line 737: But for all the success, there have been concerns, notably its care home crisis.
ellauri066.html on line 765: We pay for your stories and videos! Do you have a story or video for The Scottish Sun? Email us at scoop@thesun.co.uk or call 0141 420 5300
ellauri066.html on line 894: Yet Tegnell remained unsatisfied. Tegnell also shirked masks. In April, 2020, he wrote a letter to the European Center for Disease Control urging against a mask recommendation, saying, “The argument for and evidence for an effect of face covering to limit the spread from asymptomatic persons is not clear. . . . The arguments against are at least as convincing.”
ellauri066.html on line 895: Over the course of the pandemic, evidence supporting masks has piled up. An analysis of mask mandates in German towns found that they may have reduced COVID-19 infections by about forty-five per cent.
ellauri066.html on line 902: On March 16th, scientists at Imperial College London published a paper, based on an epidemiological model, predicting that, unless some form of lockdown was imposed, more than five hundred thousand Brits would die from preventable COVID-19 infections. A week later, the Prime Minister, Boris Johnson, announced that his government would be closing schools, bars, and restaurants, falling in step with the rest of Europe. “It was slightly frustrating,” Tegnell told me, when I spoke to him, in August. “We were really hoping we could take us through this crisis together.”
ellauri066.html on line 906: Tegnell told me that the death toll weighed on him. “I think this was a big frustration and feeling of failure for us,” he said. But he remained steadfast, often saying, in interviews, “Judge me in a year.”
ellauri066.html on line 920: Sweden’s per-capita case counts and death rates have been many times higher than any of its Nordic neighbors, all of which imposed lockdowns, travel bans, and limited gatherings early on. Over all in Sweden, thirteen thousand people have died from COVID-19. In Norway, which has a population that is half the size of Sweden’s, and where stricter lockdowns were enforced, about seven hundred people have died. Finland, 866.
ellauri066.html on line 925: It’s not as bad as Italy, Spain, the U.K., and Belgium for example.” says Tegnell holding up his statistic when defending his strategy, claiming that sparsely-populated Norway and Finland are the outliers, and that Sweden should be compared to the rest of Europe. Sweden has a larger foreign-born population than other Nordic countries, and its population is more concentrated in urban areas, Tegnell claims. Yes, blame the hairy arms.
ellauri066.html on line 927: Other experts are skeptical of this argument. “I find no correlation between proportion of foreign-born and Covid death rate,” Heuveline wrote, in an e-mail. “Norway has a higher proportion of foreign-born than Denmark, which has about the same proportion as Italy (about 10%), but Covid-19 mortality is much higher in Italy than in Denmark, and higher in Denmark than in Norway.”
ellauri066.html on line 930: And now some candy for the other side, this is New Yorker after all.
ellauri066.html on line 931: In a recent piece for this magazine, Siddhartha noted that, while some countries were ravaged by the pandemic, others had far lower death rates than expected. The reasons for this, he noted, remain an “epidemiological mystery.” Its a miracle!
ellauri066.html on line 934: We’ve just got to be humble about what we know and what we don’t know. Do as Jehovah told: be humble, keep your little bony skulls bowed low, for I may throw stones from my volcano and let lava flow on your puny toes, as I'm already doing in Reykjavik. It may hit you too anytime now.
ellauri066.html on line 945: Not only have thousands more people died than in neighboring countries that imposed lockdowns, but Sweden’s economy has fared little better. “They literally gained nothing,” said Søren F. Kierkegaard, a senior fellow at the Paterson Institute for International Economics in Washington DC. “It’s a self-inflicted wound, and they have no economic gains.”
ellauri067.html on line 79: Turmiolan Tommi. Tommi Nieminen. 15 June 1973. Also known as; English: Tommi Kinnunen. Finnish teacher and writer. place of birth: Kuusamo. Educated at: University of Turku. Award received: Thanks for the book award. Twitter followers: 15,701. Hän on äidinkielen ja kirjallisuuden opettaja Luostarivuoren lukiossa ja koulussa.
ellauri067.html on line 140: Gravity´s Rainbow by Thomas Pynchon begins with a quotation from von Braun: "Nature does not know extinction; all it knows is transformation. Everything science has taught me, and continues to teach me, strengthens my belief in the continuity of our spiritual existence after death."
ellauri067.html on line 158: von Braun's use of forced labor at Mittelwerk intensified again in 1984 when Arthur Rudolph, one of his top affiliates from the A-4/V2 through the Apollo projects, left the United States and was forced to renounce his citizenship in place of the alternative of being tried for war crimes.
ellauri067.html on line 159: "I aim for the Stars" said von Braun played by Udo Jürgens, with the subtitle "But Sometimes I Hit London'. Dr Strangelove is based on von Braun.
ellauri067.html on line 163: Von Braun justified the expenses for manned operations with the following argument: "I think somehow space flights for the first time give mankind a chance to become immortal. Once this earth will no longer be able to support life we can emigrate to other places which are better suited for our life."
ellauri067.html on line 171: Biographic timeline for Thomas Pynchon
ellauri067.html on line 177: 1955-57 Two year stint in Navy provides background for V, etc.
ellauri067.html on line 179: 1960-62 Writing PR for Boeing in Seattle, model for Yoyodyne
ellauri067.html on line 183: 1965 Living in Manhattan Beach, California
ellauri067.html on line 186: 1967-72 Silent years, California and Mexico, lots of drugs (presumably)
ellauri067.html on line 241: Harold Bloom was an American literary critic and the Sterling Professor of Humanities at Yale University. Since the publication of his first book in 1959, Bloom has written more than forty books of literary criticism, several books discussing religion, and one novel. He edited hundreds of anthologies.
ellauri067.html on line 247: Loppupäässä alkaa lukijoiden mielenkiinto Pynchoniin herpautua. Against the Day 2006 ( just ennen meidän Springfieldin reisua) inspired mixed reactions from critics and reviewers. One reviewer remarked, "It is brilliant, but it is exhaustingly brilliant." Other reviewers described Against the Day as "lengthy and rambling" and "a baggy monster of a book", while negative appraisals condemned the novel for its "silliness" or characterized its action as "fairly pointless" and remained unimpressed by its "grab bag of themes". Alkoi mennä jo ylijuonikkaax.
ellauri067.html on line 252: format(jpeg):mode_rgb():quality(40)/discogs-images/A-879893-1519473954-1980.jpeg.jpg" height="200px" />
ellauri067.html on line 298: Called today "the Father of Connecticut", Rev. Thomas Hooker was a towering figure in the early development of colonial New England. He was one of the great preachers of his time, an erudite writer on Christian subjects, the first minister of Cambridge, Massachusetts, one of the first settlers and founders of both the city of Hartford and the state of Connecticut.
ellauri067.html on line 300: His leadership of Puritan sympathizers brought him a summons to the Court of High Commission. Forfeiting his bond, Hooker fled to Rotterdam in the Netherlands, and considered a position in the English Reformed Church, Amsterdam, as assistant to its senior pastor, the Rev. John Paget. From the Netherlands, after a clandestine trip to England to put his affairs in order, he immigrated to the Massachusetts Bay Colony aboard the Griffin.
ellauri067.html on line 307: William develops heretical religious ideas, and he writes "a long tract about it ... called On Preterition." In some Protestant doctrines, Christians are divided into "the elect," those chosen by God, and "the preterite," those not chosen, passed over by God. William champions the preterite, and he argues Judas is the savior of the preterite. The narrator then wonders if William´s ideas were "the fork in the road America never took."
ellauri067.html on line 318: “A market needed no longer be run by the Invisible Hand, but now could create itself—its own logic, momentum, style, from inside. Putting the control inside was ratifying what de facto had happened— that you had dispensed with God. But you had taken on a greater, and more harmful, illusion. The illusion of control. That A could do B. But that was false. Completely. No one can do. Things only happen, A and B are unreal, are names for parts that ought to be inseparable. …”
ellauri067.html on line 319: “More Ouspenskian nonsense,” whispers a lady brushing by on the arm of a dock worker. Proverbs for Paranoids.
ellauri067.html on line 322: dit-dah-dit is R for Roger Morse: Received as transmitted (origin of "Roger").
ellauri067.html on line 338: During the final years of his radio show, Fred Allen suffered two declines. One decline in his program's ratings and an unfortunate decline in his health.
ellauri067.html on line 343: Vina Fay Wray: (September 15, 1907 – August 8, 2004) was a Canadian-born American actress best remembered for starring as Ann Darrow in the 1933 film King Kong. Through an acting career that spanned nearly six decades, Wray attained international recognition as an actress in horror films. She has been dubbed one of the early "scream queens".
ellauri067.html on line 356: Rózsavölgyi: István (30 March 1929 – 27 January 2012) was a Hungarian athlete who competed mainly in the 1500 metres. Rózsavölgyi was born in Budapest. One of the star pupils of Mihály Iglói, he entered the 1956 Summer Olympics held in Melbourne, Australia as the world record holder over 1000 metres, 1500 metres and 2000 metres and was expected to be a leading contender for the 1500 metres Olympic gold. However, outside circumstances shook the spirit of team Hungary. Sándor Iharos, another superstar, was absent. Back home, the Hungarian Revolution of 1956 had just been quashed by the Soviet army. Rózsavölgyi failed to even make the final. On saatavana myös sennimistä suklaata, Rózsavölgyi Csokoládé. Our website offers cookies.
ellauri067.html on line 388: By the time World War II comes, as with most other comics of the time, the Hop Harrigan comic has World War II themed adventures as Hop, Tank and Prop join the US Army Air Corps in service of the war effort.
ellauri067.html on line 389: Shortly after the war, the character appears for a while under the alias the Black Lamp.
ellauri067.html on line 394: Friedrich Anton Christian ”Fritz” Lang (5. joulukuuta 1890 Wien, Itävalta-Unkari – 2. elokuuta 1976 Beverly Hills, Kalifornia), oli itävaltalaissyntyinen saksalais-yhdysvaltalainen elokuvaohjaaja, käsikirjoittaja ja tuottaja. Lang oli huomattavimpia saksalaisen ekspressionismin edustajia ja yksi 1900-luvun arvostetuimpia elokuvaohjaajia. Saksan kansallissosialistisen työväenpuolueen noustua valtaan Lang muutti Yhdysvaltoihin, jossa hän jatkoi uraansa vaihtelevalla menestyksellä. Yhdysvaltojen tuotannon huippuhetkiä olivat Kiihko, Nainen ikkunassa, Punainen katu ja Gangsterikuningas.
ellauri067.html on line 413: Bishop Simon Brute College Seminary, Indianapolis, Indiana USA. College of the Holy Cross, Worcester, Massachusetts. Georgian Institute of Public Affairs, Tbilisi, Georgia. Hardey Preparatory School for Boys, Chicago, Illinois USAHoly Cross College, Arima, Trinidad. Holy Cross College, Kalutara, Sri Lanka. Holy Cross College of Carigara, Carigara, Leyte, Republic of the PhilippinesHoly Cross High School, Camp Phillips, Bukidnon, Republic of the Philippines. Holy Cross School, Winnipeg, Manitoba, Canada. Instituto Tecnológico de Mérida, Mérida, Mexico. Madras Christian College, Madras, IndiaMarist Brothers High School, Fiji Suva cityLegon, Ghana. Quitman High School, Quitman, Louisiana USA. St Eunan´s College, Letterkenny, County Donegal, Republic of Ireland. St. Joseph´s Grammar School, Donaghmore, County Tyrone, Northern Ireland. St. Michael´s Church School, Christchurch, New ZealandSt. Thomas´ Secondary School, Kano, NigeriaStrangford Integrated College, Carrowdore, County Down, Northern Ireland. Wah Yan College, Wan Chai, Hong Kong. Wah Yan College Kowloon, Yau Ma Tei, Hong Kong.
ellauri067.html on line 418: Used as the title of the political manifesto of George Lincoln Rockwell and the American Nazi Party. Is the motto on the coat of arms of the city of Plzeň, Czech Republic. The phrase is in the coat of arms of the city of Birkirkara, the largest city on the island of Malta, and the city of Bayamon, Puerto Rico. Is the motto on the Coat of Arms of O´Donnell. Appears in one of the paintings of the Polish artist Zdzisław Beksiński. It has been used in some versions of logo for the brand of cigarettes, Pall Mall. Appears on one of the stickers on the guitar of Alvin Lee, Ten Years After´s frontman, the same guitar he played at The ´69 Woodstock Festival.
ellauri067.html on line 424: Krafft-Ebing considered procreation the purpose of sexual desire and that any form of recreational sex was a perversion of the sex drive. "With opportunity for the natural satisfaction of the sexual instinct, every expression of it that does not correspond with the purpose of nature—i.e., propagation,—must be regarded as perverse."
ellauri067.html on line 428: Freud´s didactic strategy in his Three Essays on the Theory of Sexuality was to construct a bridge between the "perversions" and "normal" sexuality. Clinically exploring "a richly diversified collection of erotic endowments and inclinations: hermaphroditism, pedophilia, sodomy, fetishism, exhibitionism, sadism, masochism, coprophilia, necrophilia" among them, Freud concluded that "all humans are innately perverse". He found the roots of such perversions in infantile sexuality—in the child´s "polymorphously perverse" inclinations ... the "aptitude" for such perversity is innate.
ellauri067.html on line 434: Oh - oh, totus floreo, iam amore virginali totus ardeo, novus, novus amor est, quo pereo. Mea me comfortat promissio,
ellauri067.html on line 448: Imipolex, in addition to being a pun (imitation pole: Last year an imitation pole that claimed to have a load rating of 300kgs snapped mid-performance. The pole dancer was severely injured and may never walk again because she fractured her pelvis & spine), "obviously" stems from a combination of "imido" with a near-reversal of "explode".
ellauri067.html on line 458: Neil deGrasse Tyson is speaking up on Christmas 2020, in order to correct a little scientific inaccuracy that Santa Claus has been perpetuating for years. We all know the story of Santa and his reindeer (Dasher, Dancer, Prancer, Vixen, Comet, Cupid, Donner, Blitzen, and of course Rudolph), but [...]
ellauri067.html on line 459: “Santa doesn´t know Zoology: Both male & female Reindeer grow antlers. But all male Reindeer lose their antlers in the late fall, well-before Christmas,” Tyson tweeted. Find Out More!
ellauri067.html on line 461: He continued, “So Santa´s reindeer, which all sport antlers, are therefore all female, which means Rudolf has been misgendered.” Tyson’s message triggered swift criticism, which included accusations that Tyson was “ruining things that are supposed to be fun.” “Why ruin this magic for children with your reddit-tier haha i’m so smart bulls***, this isn’t funny, you aren’t clever, and nobody cares, let them have this magic in their lives, you sound like an adolescent,” another person said. “They’re magic reindeer a**hole. The normal rules don’t apply. Quit trying to s*** on Christmas,” one person replied.
ellauri067.html on line 463: tannäuserism: In a note to 3.2 of Gravity´s Rainbow, Heseburger explains Pynchon´s use of the word "Tannhäuserism" as follows: The tragic error of Tannhäuser — for example, in Richard Wagner´s operatic version of the myth — was to postpone his quest in order to linger for one year of sensual, "mindless pleasure" with the goddess Venus under her mountain called Venusberg. Vai onko se Brocken, Jaakon ja Jöötin mainizema Kyöpelinvuori Harzissa? On 11 April, American forces liberated the camps at Buchenwald, near Weimar, and the V2 rocket slave-labour camp at Nordhausen in the Harz Mountains. Ryssät eivät päässeet lähellekään. Jenkeillä oli vitun kiire kahmimaan izelleen ne raketit. Ja siitä vasta iso piru pääsi merrasta.
ellauri067.html on line 467: Franz von Bayros (28 May 1866 – 3 April 1924) was an Austrian commercial artist, illustrator, and painter, best known for his controversial Tales at the Dressing Table portfolio. He belonged to the Decadent movement in art, often utilizing erotic themes and phantasmagoric imagery. His work can be found at the Metropolitan Museum of Art in New York. He drew over 2000 illustrations in total. Bayros piirsi eri paljon porsliinipilluja. Sanalla sanoen, pornokuvia.
ellauri067.html on line 471: In 1892, J.P. Morgan arranged the merger of Edison Electric and Thomson-Houston Electric Company to form General Electric. Since Morgan was the majority shareholder in Edison Electric he did not need Edison´s permission to agree to the merger.
ellauri067.html on line 472: J. P. Morgan saw the writing on the wall, that Edison was losing ground to Westinghouse, and the newly formed General Electric was formed to take on Westinghouse in the head to head battle to develop AC power distribution systems.
ellauri067.html on line 491: There’s a dirty secret tucked away in Thomas Pynchon’s novels, eand it’s this: beyond all the postmodernism and paranoia, the anarchism and socialism, the investigations into global power, the forays into labor politics and feminism and critical race theory, the rocket science, the fourth-dimensional mathematics, the philatelic conspiracies, the ’60s radicalism and everything else that has spawned 70 or 80 monographs, probably twice as many dissertations, and hundreds if not thousands of scholarly essays, his novels are full of cheesy love stories.
ellauri067.html on line 493: Book reviewers have a long history of attacking Pynchon for his flat characters. Roger and Jessica are susceptible to this criticism. Neither is given much of a history. We don’t know where they grew up or who their parents were. This is one of the great failings of... what to call it? "middlebrow" is antiquated... anyway, a very common kind of criticism (common in the Anglo-American world, anyway), and it affects how authors write (which is one reason I read mainly Russian literature these days). I don't need to know "where they grew up or who their parents were" and I don't much care, unless, of course, you write about it brilliantly because that´s truly what you want to focus on, as opposed to "welp, better provide a plausible background for my characters so the reader will believe they're behaving this way." Just write good sentences in a good and surprising order. Two people have fallen out of love? I don't care if it's because one of them has mommy issues or the other was bullied as a child—people fall out of love all the time, for any reason or none, just tell me what they do about it, and in language that makes me want to keep reading! Teoxet on tärkeät, vähät elämästä. En jaxa luontokuvauxia, hyppään ne heti yli.
ellauri067.html on line 500: ...The first piece to provide substantial information about Pynchon´s personal life was a biographical account written by a former Cornell University friend, Jules Siegel, and published in Playboy magazine. In his article, Siegel reveals that Pynchon had a complex about his teeth and underwent extensive and painful reconstructive surgery, was nicknamed "Tom" at Cornell and attended Mass diligently, acted as best man at Siegel's wedding, and that he later also had an affair with Siegel's wife. Siegel recalls Pynchon saying he did attend some of Vladimir Nabokov's lectures at Cornell but that he could hardly make out what Nabokov was saying because of his thick Russian accent. Siegel also records Pynchon's commenting: "Every weirdo in the world is on my wavelength", an observation borne out by the crankiness and zealotry that has attached itself to his name and work in subsequent years.
ellauri067.html on line 547:
This is a profoundly dumb and misguided roaming-junior-male-ape-gang roadmovie type of thought. Damn wagnerian homoerotic Quest for a Holy Grail. Murder mysteries. Spoilers. "Nyaah we already got the Grail!" taunt the French knights Arthur & co. in Monty Python´s Holy Grail:
ellauri067.html on line 577: Prokosch was born in Madison, Wisconsin, into an intellectual family that travelled widely. His father, Eduard Prokosch, an Austrian immigrant, was Professor of Germanic Languages at Yale University at the time of his death in 1938. Prokosch was graduated from Haverford College in 1925 and received a Ph.D. in English in 1932 from Yale University. In his youth, he was an accomplished squash racquets player; he represented the Yale Club in the 1937 New York State squash racquets championship. He won the squash-racquets championship of France in 1938.
ellauri067.html on line 594: The name is attested for the same rune in all three Rune Poems. It appears as Old Norse and Old Icelandic Sól and as Old English Sigel. (Se on SS-merkin muotoinen.)
ellauri067.html on line 606: Come Josephine In My Flying Machine is a popular song with music by Fred Fisher and lyrics by Alfred Bryan. First published in 1910, the composition was originally recorded by Blanche Ring and was, for a time, her signature song. Ada Jones and Billy Murray recorded a duet in November 1910, which was released the following year. There have been many subsequent recordings of the pop standard.
ellauri069.html on line 40: Postmodernism is the Swiss Army knife of critical concepts. It’s definitionally overloaded, and it can do almost any job you need done. This is partly because, like many terms that begin with “post,” it is fundamentally ambidextrous. Postmodernism can mean, “We’re all modernists now. Modernism has won.” Or it can mean, “No one can be a modernist anymore. Modernism is over.” People who use “postmodernism” in the first, “mission accomplished,” sense believe that modernism—the art and literature associated with figures like Picasso and Joyce—changed the game completely, and that everyone is still working through the consequences. Modernism is the song that never ends. Being postmodernist just means that we can never be pre-modernist again. People who use it in the second sense, as the epitaph for modernism, think that, somewhere along the line, there was a break with the assumptions, practices, and ambitions of modernist art and literature, and that everyone since then is (or ought to be) on to something very different. Being postmodernist means that we can never be modernist again.
ellauri069.html on line 42: Modern art didn’t abandon the world, but it made art-making part of the subject matter of art. When (in the second account) did a break occur? It happened when artists and intellectuals stopped respecting a bright-line distinction between high art and commercial culture. Modernist art and literature, in this version of the story, depended on that distinction to give its products critical authority. Modernism was formally difficult and intellectually challenging. Its thrills were not cheap. But there were cheap thrills out there, a vast and growing mass of products manufactured to stroke the senses and flatter the self-images of their consumers. This bubble-gum culture wasn’t just averse to the spirit of high art. It was high art’s reason for being.
ellauri069.html on line 45: You can make anti-art—Duchamp’s “Fountain,” (posliininen kusilaari jossa lukee tää on taidetta) for example—only when everyone still has some conception of authentic, stand-alone, for-its-own-sake art. Warhol’s work is not anti-art. Finding no quality on which to hang a distinction between authentic art and everything else, it simply drops the whole question.
ellauri069.html on line 61: An uncompromising temper appears to have limited the father’s career as an architect. The brothers describe a scene in which their father picks up an LP record that says “unbreakable” on the label and breaks it in two. “Not unbreakable,” he says. That might be a little scary for kids to watch. Frederick and Steven thought that he was an ingenious man, but they found him fascinatingly difficult to care for in his old age.
ellauri069.html on line 67: Their memoir is an attempt to understand their gambling obsession as a way of coping with guilt over his death. “The addiction to gambling, with the unsuccessful struggles to break the habit and the opportunities it affords for self-punishment, is a repetition of the compulsion to masturbate,” Freud says in “Dostoevsky and Parricide”; “the relation between efforts to suppress it and fear of the father are too well known to need more than a mention.” No one believes Freud anymore, of course. A great deal of his writing is, at one level of explicitness or another, about the authority of fathers and the struggle for autonomy. (And Barthelme was a close reader of Freud.)
ellauri069.html on line 78: What was he doing? Daugherty is right to claim that Barthelme conceived of himself as an heir of the modernist tradition—in particular, of Beckett. He encountered Beckett’s work for the first time in 1956, when he picked up a copy of Theatre Arts at Guy’s Newsstand, in Houston, and read the text of “Waiting for Godot.” “It seemed that from the day he discovered ‘Godot,’ Don believed he could write the fiction he imagined,” the woman who was his wife at the time, Helen Moore Barthelme, says in her memoir, “Donald Barthelme: The Genesis of a Cool Sound” (2001).
ellauri069.html on line 95: Barthelme felt that American fiction had abandoned what modernists called “the revolution of the word.” “Fiction after Joyce seems to have devoted itself to propaganda, to novels of social relationships, to short stories constructed mousetrap-like to supply, at the finish, a tiny insight typically having to do with innocence violated, or to works written as vehicles for saying no! in thunder,” he wrote in 1964, in the second issue (there would be only two) of Location.
ellauri069.html on line 97: The visual artist can deal with almost every kind of material, even sound, but the writer deals with only one kind of material: sentences. The solution, therefore, was to treat sentences as though they were found objects.
ellauri069.html on line 127: Sidney Joseph "S.J." Perelman (February 1, 1904 – October 17, 1979) was an American humorist and screenwriter. He is best known for his humorous short pieces written over many years for The New Yorker. He also wrote for several other magazines, including Jude, as well as books, scripts, and screenplays. Perelman received an Academy Award for screenwriting in 1956.
ellauri069.html on line 139: Balaclava helmet: A balaclava, also known as a balaclava helmet or Bally or ski mask, is a form of cloth headgear designed to expose only part of the face, usually the eyes and mouth. Depending on style and how it is worn, only the eyes, mouth and nose, or just the front of the face are unprotected. Versions with a full face opening may be rolled into a hat to cover the crown of the head or folded down as a collar around the neck. Sellanen ällöttävä roistomyssy.
ellauri069.html on line 142: An English illustrator, Beardsley is known for his (often erotically charged) illustrations for Oscar Wilde's Salome, Alexander Pope's Rape of the Lock and other black-and-white works. Along with Oscar Wilde, he was considered a leader of "The Decadents" of the 1890s; 71; 634; Wikipedia entry.
ellauri069.html on line 159: Disney, Walt: was a leading force behind the anti-communist movement in Hollywood in the 1940s.
ellauri069.html on line 162: 657; American dancer who was among the first to raise interpretive dance to the status of creative art, incorporating classical, particularly Greek, mythology, art and music. Not very successful in the United States, she took her new style of performance to Europe where it was greeted enthusiastically. She was strangled when her long scarf became entangled in the wheels of a car.
ellauri069.html on line 170: Dr. Mabuse is a fictional character created by Norbert Jacques in the German novel Dr. Mabuse, der Spieler ("Dr. Mabuse, the Gambler"), and made famous by three films about the character directed by Fritz Lang: Dr. Mabuse the Gambler (silent, 1922) The Testament of Dr. Mabuse (1933) and the much later The Thousand Eyes of Dr. Mabuse (1960). Dr. Mabuse is a master of disguise and telepathic hypnosis known to employ body transference, most often through demonic possession, but sometimes utilizing object technologies such as television or phonograph machines, to build a "society of crime". One "Dr. Mabuse" may be defeated and sent to an asylum, jail or the grave, only for a new "Dr. Mabuse" to later appear, as depicted in The Testament of Dr. Mabuse. The replacement invariably has the same methods, the same powers of hypnosis and the same criminal genius. There are even suggestions in some installments of the series that the "real" Mabuse is some sort of spirit that possesses a series of hosts.
ellauri069.html on line 172: Gene Krupa: Eugene Bertram Krupa, Born:January 15, 1909, Chicago, Illinois, U.S., Died:October 16, 1973, Yonkers, New York, U.S. was an American jazz drummer, band leader and composer known for his energetic style and showmanship. His drum solo on "Sing, Sing, Sing" elevated the role of the drummer from an accompanying line to an important solo voice in the band.
ellauri069.html on line 184: (informal) verbal humour or attitude of the inhabitants of the city of Berlin,
ellauri069.html on line 201: Béla Ferenc Dezső Blaskó (Hungarian: [ˈbeːlɒ ˈfɛrɛnt͡s ˈdɛʒøː ˈblɒʃkoː]; 20 October 1882 – 16 August 1956), known professionally as Bela Lugosi (/ləˈɡoʊsi/; Hungarian: [ˈluɡoʃi]), was a Hungarian-American actor best remembered for portraying Count Dracula in the 1931 film and for his roles in other horror films. Belasta tuli morfiiniaddikti ja se vajosi B-filmeistä Ö-mappiin. 5x naimisissa, tulos 1 poika.
ellauri069.html on line 222: Richard Fariña, to whom Gravity's Rainbow is dedicated, was a good friend of Pynchon's when they were students at Cornell University in the 50s. In 1963, Farina married Mimi Baez, a folksinger and sister of Joan Baez. Although first married under the Napoleonic Code in a secret ceremony in Paris in the spring of 1963, they had an official marriage in Carmel, California, for the benefit of the Baez family. Pynchon was the best man for the Carmel ceremony, coming up from Mexico City where he was living and working on Gravity's Rainbow. In A Long Time Coming and a Long Time Gone, Farina's posthumously published collection of stories (Random House, 1969), Farina describes his and Pynchon's visit to the Monterey Fair. Richard and Mimi Farina formed a folk-music duo (Farina on guitar and Mimi on dulcimer, both singing) and released several albums in the 60s. Richard Farina was killed in a motorcycle crash following a book signing in Carmel for his newly published first (and only) novel, Been Down So Long It Looks Like Up To Me (Random House, 1966). You might want to visit this sweet website dedicated to the memory of Richard and Mimi (who died of cancer in 2001).
ellauri069.html on line 224: Fisk, Jubilee Jim (1834-1872) 285; Known popularly as the "Barnum of Wall Street" and "Jubilee Jim," Fisk was one of the most outrageous figures of the Gilded Age. The most notorious plot of Fisk's short career was the attempt to corner the gold market during 1868 and 1869. Fisk's and Jay Gould's effort collapsed when President U.S. Grant intervened to halt the Black Friday scandal. Fisk brazenly refused to honor his contracts, leaving thousands ruined.
ellauri069.html on line 257: German novelist Hermann Hesse (1877-1962), experiencing a crisis of the spirit, had psychoanalysis with J.B. Lang, a disciple of Carl Gustav Jung. His novel Demian (1919), which shows the influence of analysis, is about the character Demian (a classic "seeker") and his quest for self-awareness. Published during the troubled Weimar years, the novel was very popular and had a pervasive influence on the Germans. It also made Hesse famous.
ellauri069.html on line 270: poudre de la perlimpinpin is slang for 'patent medicine' or 'snake oil'.
ellauri069.html on line 320: Alokkaan fortuna kääntyy kun se tapaa miehen nimeltä Happo Pyllynen.
ellauri069.html on line 334: Hän törmää Isompaan Merviin taas, joka ei tunnista häntä koska hän on vielä ryssän univormussa. Laiskis oppii informaatiota jota hän voi välittää Katkeron kurssihereroille, pelastaen ne razzialta Mervin miesten taholta.
ellauri069.html on line 336: Pienessä Sachsan tuppukylässä, Laiskis sonnustautuu porsaan asuun liittyäxeen paikalliseen festivaaliin. Joku varastaa sen polsu-uniformun ja niin Laiskiainen tuhlaa jotain aikaa nimellä "Peltikieli, Porsas-Sankari." Sit hän käväisee Leni Suolaajan pakeilla ilotalossa. Mervi on myös siellä, vaikka ne eivät kohtaa. Ilotalon razzioi militääripoliisi ezien Laiskuria. Sekaannuxessa Mervi sonnustautuu sikakostyymiin, toivoen karkaavansa. Hänet pidätetään Laiskiaisena ja ajetaan pois sairasautossa. Sairasautossa 2 tohtoria kuohizee Mervin, ajatellen et hän on Laiskuri. Hah haa! Siitäs sait Mervi! Väärä kikkeli!
ellauri069.html on line 353:
Gravity's Rainbow Plot Diagram
Introduction
1 ellauri069.html on line 355: Slothrop goes AWOL, looking for the truth.
3 ellauri069.html on line 357: Slothrop stops looking for the truth about Jamf.
5 ellauri069.html on line 387: Don’t forget the real business of the War is buying and selling. The murdering and violence are self-policing, and can be entrusted to non-professionals. The mass nature of wartime death is useful in many ways. It serves as spectacle, as diversion from the real movements of the War. It provides raw material to be recorded into History, so that children may be taught History as sequences of violence, battle after battle, and be more prepared for the adult world. Best of all, mass death’s a stimulus to just ordinary folks, little fellows, to try ‘n’ grab a piece of that Pie while they’re still here to gobble it up. The true war is a celebration of markets.
ellauri069.html on line 399: —the peregrinations of a Soviet agent named Tchitcherine, a man initiated into mysticism while administering a territory in Central Asia and now on vengeful search for his Herero half-brother, who also has his share of juicy fucks;
ellauri069.html on line 401: —the mission of Oberst Enzian, who is Tchitcherine’s Herero half-brother, one of a select company of Hereros who survived Germany’s genocide of their people to become rocket engineers during World War II; he was a bunk toy for Weissmann mentioned in the next bullet as a boy in black Africa;
ellauri069.html on line 403: —the evil designs of the novel’s villain, Weissmann or Blicero, former lover of Enzian, current lover of a young man named Gottfried, and the master of rocket 00000.
ellauri069.html on line 457: A: I never thought I would live to see a time when Gravity’s Rainbow would be denigrated and dismissed for lacking sense. This book appeared when I was a freshman at university. It was immediately chosen as part of the reading list for a course in 20th century fiction in English and regarded as important, and it was expected that simple-minded undergraduates should be able to make a serious attempt to engage with the book using heart, faith, skill, and such intelligence as they possessed. As a result, I own a first edition. ;)
ellauri069.html on line 461: It may also be a good warm-up for the querent’s reading muscles to start with Pynchon’s earlier novel V, which is excellent in its own right, but not as extravagant as the even more brilliant Gravity’s Rainbow. It is V2, after all.
ellauri069.html on line 468: If I had to put it in one sentence: using a Mad Magazine/stoner parody of WWII movie musicals to look for precursors of the corporate state and WW III.
ellauri069.html on line 472: The book's pivot, the transition from Book III to Book IV, takes place on August 6, 1945, the day Hiroshima was bombed. The V2 rocket is now the precursor to the nuclear ICBM, and the final sections of the book -- the only parts set in contemporary times -- ask the same question of the contemporary reader, including quite directly on the last page: what do you think, what do you do, in those last moments before everything ends?
ellauri069.html on line 477: Before I write this answer, I should put it out there that it took me two reads and a guide to understand what’s going on in Gravity’s Rainbow. After all that, I feel I have a proper grasp of Pynchon’s Magnum Opus. Apparently, Pynchon once said he doesn’t know how he wrote the book.
ellauri069.html on line 479: Imagine a story that combines Ulysses, Catch-22, The Canterbury tales, Under the Volcano, On the Road and many others. First, there is a huge cast of characters and most times, it is unclear who’s speaking and to whom. A second challenge is getting into the context of the book. The novel demands a vast knowledge of history, geography, music, literature, science, mathematics and occult. Apart from this the book also explicitly deals with profanity, racism, violence, pedophilia, coprophilia and seemingly infinite number of sex scenes. That being said, Pynchon doesn’t throw them arbitrarily and each one of them have a purpose. The main plot itself is set at the end of World War 2 and Europe is in chaos. As new countries and alliances are being formed, so too are new perspectives within the characters. Mental state being broken down, people making poor choices and actions being justified and helps us see how people tend to live destructively. As if there complexities weren’t enough, Pynchon includes a “postmodern” aspect of the book that leaves the first-time reader confused. Pynchon’s voice is seen through this aspect and a sense of paranoia creeps throughout the book and everything is questioned.
ellauri069.html on line 483: An article recently came out in the LA Times about Pynchon’s Great American Novel. The article begins by stating that Mason and Dixon is actually the most obvious candidate for the Great American Novel, and it instead suggests that Gravity’s Rainbow is perhaps the Great European Novel. The article then questions whether or not the Great American Novel even exists, and if it does if it is of a singular form or if it takes on many forms at once. After considering this question, the article finally claims that the Great American Novel is actually made up of all of Pynchon’s works fused together “into one epic Pynchoverse.” The Great American Novel certainly does not need to take place in America, but still many will argue that Gravity’s Rainbow by itself can never be considered as the Great American Novel because of its non-American setting and its wide array of characters. This is definitely debatable, but I do enjoy the idea of a “Pynchoverse” or a Pynchon Compilation being considered as the true Great American Novel. That being said, I do think most readers and Pynchonerds would undoubtedly say that Gravity's Rainbow is the Greatest Pynchon Novel.
ellauri069.html on line 493: Between 1987 and 2018, I made several runs at the book, but got inextricably bogged down in the prose, often giving up when the book did not yield easy rewards for the reader. I tried hard to let the reading “wash over me” but I always put the book down, never to pick it up again.
ellauri069.html on line 498: . I presume I should have done a bunch of pre-reading research before reading the book, but that’s not how I roll.
ellauri069.html on line 572: The Romance of Helen Trent was a radio soap opera which aired on CBS from October 30, 1933 to June 24, 1960 for a total of 7,222 episodes. The show was created by Frank and Anne Hummert, who were among the most prolific producers during the radio soap era. The program opened with:
ellauri069.html on line 577: The storyline revolved around a 35-year-old dressmaker who fascinates men as she works her way up to become the chief Hollywood costumer designer. Virginia Clark did the role for 11 years, and Julie Stevens portrayed Helen for 16 years. Piki olis tykännyt.
ellauri069.html on line 580: Stella Dallas is a 1937 American drama film based on the 1923 Olive Higgins Prouty novel of the same name. Stella Martin, the daughter of a mill worker, Charlie, in a post-World War I Massachusetts factory town, is determined to better herself. She sets her sights on mill executive Stephen Dallas and catches him at an emotionally vulnerable time. Stephen's father killed himself after losing his fortune. Penniless, Stephen disappeared from high society, intending to marry his fiancée, Helen Morrison, once he was financially able to support her. However, just as he reaches his goal, he reads in the newspaper the announcement of her wedding. So he marries Stella.
ellauri069.html on line 606: Where is the Pope whose staff will bloom for me? Missä paavi jonka sauva kukkii?
ellauri069.html on line 613: At every turn, at night's foregathering hän, kun yö on kohtaamista täynnä.
ellauri069.html on line 642: During the line-crossing ceremony, the Pollywogs undergo a number of increasingly embarrassing ordeals (wearing clothing inside out and backwards; crawling on hands and knees on nonskid-coated decks; being swatted with short lengths of firehose; being locked in stocks and pillories and pelted with mushy fruit; being locked in a water coffin of salt-water and bright green sea dye (fluorescent sodium salt); crawling through chutes or large tubs of rotting garbage; kissing the Royal Babys belly coated with axle grease, hair chopping, etc.), largely for the entertainment of the Shellbacks.
ellauri069.html on line 672: The packaging for the new Cracker Jack returns to prominence the familiar logo of the sailor boy and his dog. Officially, those are Sailor Jack and Bingo -- introduced in 1918 and based on the Rueckheims’ nephew and a stray dog adopted by one of the partners.
ellauri069.html on line 694:
Crackerjack is a nickname for the United States Navy enlisted dress uniforms. The dress white and blue uniforms are of the traditional "sailor suit" or crackerjack type for men.
ellauri069.html on line 714: American poet, novelist, essayist, songwriter, playwright, editor and publisher. Known for his satirical works challenging American political culture. Perhaps his best-kĺnown work is Mumbo Jumbo (1972), a sprawling and unorthodox novel set in 1920s New York that has been ranked among the 500 most important books in the Western canon. Reed´s work has often sought to represent neglected African and African-American perspectives; his energy and advocacy have centered more broadly on neglected peoples and perspectives, irrespective of their cultural origins.
ellauri069.html on line 758: Dorothy kuzuu Siipiapinat ja käskee niitä kantamaan hänet ja Toton kotiin, mutta ne selittävät etteivät ne pysty ylittämään Ozia ympäröivää autiomaata. Wihreäwiixiset Sotilaat informoivat Dorothya että Glinda, Etelän hyvä noita voi kyetä auttamaan heitä palaamaan kotiin, joten matkustajat lähtevät matkoihinsa kuikkimaan Glindan linnaa Nelitahokkaiden maassa. Matkalla Leijona tappaa jättihämähäkin joka terrorisoi eläimiä eräässä mezässä. Ne pyytävät häntä rupeamaan kuninkaaxeen, minkä hän suostuu tekemään autettuaan Dorothya palaamaan Kansaxeen. Dorothy kuzuu Siipiapinat 3. kerran lennättämään heidät mäen yli Glindan linnaan. Glinda tervehtii heitä ja paljastaa, että Dorothyn hopeakengät voivat viedä hänet minne hän haluaa mennä. (Eli siipiapinat oli ihan tyhjän pantteja. Hemmetti.) Hän syleilee ystäviään, jotka kaikki palautetaan omiin kuningaskuntiinsa Glindan kolmella Kultaisen Lippalakin käytöllä: Varixenpelätin Smaragdistadiin, Tölkki Puumies Kullimaahan, ja leijona mezään; minkä jälkeen lippis annetaan Siipiapinoiden kuninkaalle, vapauttaen hänet ja hänen yhtyeensä. Dorothy ottaaa Toton käsivarsilleen, kalauttaa kantapäänsä yhteen 3x, ja toivoo palaavansa kotiin (siis Kansaxeen). Välittömästi, hän alkaa pyöriä ilman läpitte ja rullata Kansaxen preerian ruoholla, maalaistaloon asti, vaikka hopeakengät putoavat hänen jaloistaan matkalla ja hukkuvat Tappavaan Autiomaahan. Hän juoxee täti Emin luo, sanoen "Olen niin iloinen että oon taas kotona (Kansaxessa)."
ellauri069.html on line 766: Hugh Rockoff suggested in 1990 that the novel was an allegory about the demonetization of silver in 1873, whereby “the cyclone that carried Dorothy to the Land of Oz represents the economic and political upheaval, the yellow brick road stands for the gold standard, and the silver shoes Dorothy inherits from the Wicked Witch of the East represents the pro-silver movement. When Dorothy is taken to the Emerald Palace before her audience with the Wizard she is led through seven passages and up three flights of stairs, a subtle reference to the Coinage Act of 1873 which started the class conflict in America.”
ellauri069.html on line 774: The Cowardly Lion as a metaphor for William Jennings Bryan.
ellauri069.html on line 783: Other putative allegorical devices of the book include the Wicked Witch of the West as a figure for the actual American West; if this is true, then the Winged Monkeys could represent another western danger: Indigenous peoples of the Americas. The King of the Winged Monkeys tells Dorothy, "Once we were a free people, living happily in the great forest, flying from tree to tree, eating nuts and fruit and doing just as we pleased without calling anybody master. ... This was many years ago, long before Oz came out of the clouds to rule over this land."
ellauri069.html on line 785: In fact, Baum proposed in two editorials he wrote in December 1890 for his newspaper, the Saturday Pioneer, the total genocidal slaughter of all remaining indigenous peoples. "The Whites," Baum wrote, "by law of conquest, by justice of civilization, are masters of the American continent, and the best safety of the frontier settlements will be secured by the total annihilation of the few remaining Indians. Why not annihilation?"
ellauri070.html on line 56: Douglas Fairbanks oli yhdysvaltalainen näyttelijä, käsikirjoittaja, ohjaaja ja tuottaja. Hän esiintyi mykkäelokuvan aikana useissa seikkailuelokuvissa, joista tunnetuimpia ovat Zorron merkki, Kolme muskettisoturia, Robin Hood ja Bagdadin varas. Fairbanksin ensimmäinen vaimo oli Beth Sully ja heillä oli poika Douglas Jr. Fairbanks jätti vaimonsa alkaessaan seurustella Mary Pickfordin kanssa. Hän oli naimisissa Pickfordin kanssa vuodet 1920–1936. Fairbanks oli Charles Chaplinin paras ystävä kuolemaansa saakka.
ellauri070.html on line 58: The Mendoza RM2 was a light machine gun similar to the M1918 BAR manufactured in Mexico by Productos Mendoza, S.A.. Rafael Mendoza have been producing machine guns for the Mexican Army since 1933 and all have been noted for their lightness, simplicity, ease of maintenance, and economic construction without sacrificing reliability.
ellauri070.html on line 85: Katherine Hepburn, whom he encountered at Sunday afternoon socials at the home of George Cukor, asked Bowers for young dark-haired girls who wore little make-up.
ellauri070.html on line 97: maxaläikkäiseen sieraimeen, armeijan teräslankaisille silmälaseille, ylös alas pitkin tärkättyjä paidanetumuxia, Phi Beta Läppä merkkejä, Kunnialegioonan ritarimerkkejä, Leninin kunniamerkkejä, rautaristejä, Purple Hearteja, Valkoisia leijonia, Viktorian ristejä, eläkkeelle jäämisen kunniaksi saatuja kultavitjoja, Trump for President pinssejä. Jne.
ellauri070.html on line 182: Stille, stark, aus der Gußform des Leeren der Ausguß valos vahvana tyhjyyden muotista paahtaa,
ellauri070.html on line 267: Doch der Tote muß fort, und schweigend bringt ihn die ältere Mutta vainaalla on jo kiire, ja vaieten tuo sen vanhempi
ellauri070.html on line 313: Skippy: Thomas More believed "Skippy" alludes to the Percy Crosby cartoon strip Skippy, of 1920s-1945 vintage: "Skippy, like Orphan Annie, led a schlemihl's life, always threatened by evil forces of change, which meant, for the politically reactionary Crosby, Rooseveltian changes in the direction of liberalism, urbanism, and the homogenized Global Village." (p.170n.)
ellauri070.html on line 315: Skippy is an American comic strip written and drawn by Percy Crosby that was published from 1923 to 1945. A highly popular, acclaimed and influential feature about rambunctious fifth-grader Skippy Skinner, his friends and his enemies, it was adapted into movies, a novel and a radio show. It was commemorated on a 1997 U.S. Postal Service stamp and was the basis for a wide range of merchandising—although perhaps the most well-known product bearing the Skippy name, Skippy peanut butter, used the name without Crosby´s authorization, leading to a protracted trademark conflict.
ellauri070.html on line 338: The Qliphoth/Qlippoth/Qlifot or Kelipot (Hebrew: קְלִיפּוֹת, the different English spellings are used in the alternative Kabbalistic traditions of Hermetic Qabalah and Jewish Kabbalah respectively), literally "Peels", "Shells" or "Husks" (from singular: קְלִפָּה qlippah "Husk"), are the representation of evil or impure spiritual forces in Jewish mysticism, the polar opposites of the holy Sefirot. The realm of evil is also termed Sitra Achra/Aḥra (Aramaic סטרא אחרא, the "Other Side" opposite holiness) in Kabbalah texts.
ellauri070.html on line 340: In Jewish Kabbalistic cosmology of Isaac Luria, the qlippot are metaphorical "shells" surrounding holiness. They are spiritual obstacles receiving their existence from God only in an external, rather than internal manner. Divinity in Judaism connotes revelation of God's true unity, while the shells conceal holiness, as a peel conceals the fruit within. They are therefore synonymous with idolatry, the root of impurity through ascribing false dualism in the Divine, and with the Sitra Achra (סטרא אחרא "Other Side"), the perceived realm opposite to holiness. They emerge in the descending seder hishtalshelus (Chain of Being) through Tzimtzum (contraction of the Divine Ohr), as part of the purpose of Creation. In this they also have beneficial properties, as peel protects the fruit, restraining the Divine flow from being dissipated. Kabbalah distinguishes between two realms in qlippot, the completely impure and the intermediate.
ellauri070.html on line 396: Anubis on varmaan anagrammi sanoista anus ja bi. Nipsun koodisanoma. We apologize for the incontinence.
ellauri070.html on line 433: Star Trek is an American media franchise originating from the 1960s science fiction television series Star Trek, created by Gene Roddenberry. That series, now often known as "The Original Series", debuted on September 8, 1966, and aired for three seasons on NBC. It followed the voyages of the starship USS Enterprise, a space exploration vessel built by the United Federation of Planets in the 23rd century, on a mission "to explore strange new worlds, to seek out new life and new civilizations, to boldly go where no man has gone before". In creating Star Trek, Roddenberry was inspired by C. S. Forester's Horatio Hornblower series of novels, Jonathan Swift's Gulliver's Travels, and television westerns such as Wagon Train. Hornblowerit oli Anna-Kaisa Oraviston mielilukemistoa. Pia Pipsukka piti Heinz Konsalikista.
ellauri070.html on line 438: Kelvinator was a United States home appliance manufacturer and a line of domestic refrigerators that was the namesake of the company. Although as a company it is now defunct, the name still exists as a brand name owned by Electrolux AB. It takes its name from William Thomson, 1st Baron Kelvin, who developed the concept of absolute zero and for whom the Kelvin temperature scale is named. The name was thought appropriate for a company that manufactured ice-boxes and refrigerators.
ellauri071.html on line 40: Kenosha Kid: Thomas Pynchon's novel Gravity's Rainbow possesses an image which has intrigued readers of the novel since its introduction. Many readers come away from the novel failing to find the answer to one question: What is the Kenosha Kid? Critics have argued about the identity of the Kenosha Kid. Some have argued that it does not really exist. Instead, it is only the result of Tyrone Slothrop´s hallucinations brought on by sodium amytal (or "truth serum"). Ironically, the idea that the Kenosha Kid comes out during a dose of "truth serum" proves to be even more confusing for readers (given it may or may not really exist). Other critics have denoted the Kenosha Kid as a dance (likening it to the "Charleston" or the "Big Apple" dances).
ellauri071.html on line 48: The Kenosha Kid by Forbes Parkhill (Aug 1931) "A Robinhood of straights and flushes plays his most thrilling game for a desperation jackpot."
ellauri071.html on line 80: "Little sigma, times P of s equals one over the square root of two pi, times e to the minus s squared over two little-sigma squared" would be the probability density function for a Normally Distributed random variable with mean zero and standard deviation little sigma (though here the traditional form has been multiplied through by little sigma, probably to make it easier for Roger to say). But this is "P of s-over-little-sigma" - a reference to things not being quite Normal?
ellauri071.html on line 95: Sir Noël Peirce Coward (16 December 1899 – 26 March 1973) was an English playwright, composer, director, actor and singer, known for his wit, flamboyance, and what Time magazine called "a sense of personal style, a combination of cheek and chic, pose and poise".
ellauri071.html on line 97: Coward was born in 1899 in Teddington, Middlesex, a south-western suburb of London. His parents were Arthur Sabin Coward (1856–1937), a piano salesman, and Violet Agnes Coward (1863–1954), daughter of Henry Gordon Veitch, a captain and surveyor in the Royal Navy. Noël Coward was the second of their three sons, the eldest of whom had died in 1898 at the age of six. Coward's father lacked ambition and industry, and family finances were often poor. He had little formal schooling but was a voracious reader.
ellauri071.html on line 103: In 1918, Coward was conscripted into the Artists Rifles but was assessed as unfit for active service because of a tubercular tendency, and he was discharged on health grounds after nine months. At the outbreak of the Second World War Coward volunteered for war work, running the British propaganda office in Paris. He also worked with the Secret Service to persuade the American public and government to join the war.
ellauri071.html on line 105: In 1924, Coward achieved his first great critical and financial success as a playwright with The Vortex. The story is about a nymphomaniac socialite and her cocaine-addicted son (played by Coward). Some saw the drugs as a mask for homosexuality; Kenneth Tynan later described it as "a jeremiad against narcotics with dialogue that sounds today not so much stilted as high-heeled".
ellauri071.html on line 112: Design for Living, written for Alfred Lunt and Lynn Fontanne, was so risqué, with its theme of bisexuality and a ménage à trois, that Coward premiered it in New York, knowing that it would not survive the censor in London.
ellauri071.html on line 123: Coward's most enduring work from the war years was the hugely successful black comedy Blithe Spirit (1941), about a novelist who researches the occult and hires a medium. A séance brings back the ghost of his first wife, causing havoc for the novelist and his second wife.
ellauri071.html on line 152: Der "Cornet" entstand in einer ersten Fassung 1899, wurde aber erst 1904 veröffentlicht. Laut einem Brief Rilkes war er das Produkt einer einzigen Nacht, "einer Herbstnacht, hingeschrieben bei zwei im Nachtwind wehenden Kerzen". Auf das Thema stieß Rilke bei einem Onkel, der Ahnenforschung betrieb. Als Beleg für die adlige Herkunft seiner Familie hatte dieser die Kopie eines alten Aktenauszugs gefunden, der sich auf einen gewissen "Christoph Rülcke zu Linda" bezieht. Dieser sei 1660 als junger Cornett (Fahnenträger) im österreichischen Heer verstorben. Rilke greift die Handlung auf, verlegt den Tod seines Helden um drei Jahre in den österreichischen Türkenkrieg und macht daraus eine heroische Prosadichtung. Indem er den "Heldentod" poetisch verklärt und mit erotischen Motiven verbindet, trifft der Dichter mit der "Weise von Liebe und Tod des Cornet Christoph Rilke" den Geschmack seiner Zeit. Das Werk wird Rilkes erfolgreichstes und bekanntestes Buch, ist aber wegen der Verherrlichung des Soldatentodes umstritten.
ellauri071.html on line 198: Rilke < Rülcke, old personal name Rudolf, a short form of Rudi, the low German family name Ruhl (see there) and Rülicke, Rülke. — Herbert Maas
ellauri071.html on line 199: Rilk, Rilke - from Rülke, Rüleke, Eastern German short form to Rüdiger, Rudolf; see Rühle! Comparisons Of Samuel Rülke (Rülich) 1581 Wilsdruff In Saxony.
ellauri071.html on line 220: Junior G-Men was an American counterpart to Hitler Jugend, a boys club and popular culture phenomenon during the late 1930s and early 1940s that began with a radio program and culminated with films featuring the Dead End Kids. After leaving the Federal Bureau of Investigation and a brief stint in Hollywood, Melvin Purvis hosted a children's radio program called "Junior G-Men" in 1936. Purvis had become a national hero for his record as an FBI agent during the so-called "war on crime" in the early 1930s, most notably for leading the manhunt that ended with the death of John Dillinger. As a result of this fame, Purvis was seen as a real-life counterpart to the fictional detectives, such as Dick Tracy, that proliferated in the popular culture targeting boys during this period. As part of the radio program, listeners could join a "Junior G-Men" club and receive badges, manuals, and secret agent props. Shortly thereafter, Purvis became the face of breakfast cereal Post Toasties promotional detective club. The cereal company's fictional "Inspector Post" and his "Junior Detective Corps" metamorphosed into an image of Purvis inviting boys and girls to become "secret operators" in his "Law and Order Patrols."
ellauri071.html on line 496: Ja sama enkuxi: Galium odoratum, the sweetscented bedstraw, is a flowering perennial plant in the family Rubiaceae, native to much of Europe from Spain and Ireland to Russia, as well as Western Siberia, Turkey, Iran, the Caucasus, China and Japan. It is also sparingly naturalized in scattered locations in the United States and Canada. It is widely cultivated for its flowers and its sweet-smelling foliage. It is also used, mainly in Germany, to flavour May wine (called "Maibowle" or "Maitrank" in German), sweet juice punch, syrup for beer (Berliner Weisse), brandy, jelly, jam, a soft drink (Tarhun, which is Georgian), ice cream, and herbal tea. Also very popular are Waldmeister flavoured jellies, with and without alcohol. In Germany it is also used to flavour sherbet powder, which features prominently in Günter Grass´ novel The Tin Drum.
ellauri071.html on line 514: Hölmöilyä Californiassa ellauri071.html on line 562: The Qliphoth are the unbalanced force of a particular sephirah. The Qliphoth of Netzach is called ‘Gharab’ or ‘Areb-Zereq’ which can be translated either as ‘The Corrosive Ones’ (german, ‘Die Zersetzer’) or as ‘The Ravens of Death’.
ellauri071.html on line 563: The demons associated with it are hideous, demon-headed ravens issuing forth from a volcano.
ellauri071.html on line 565: The Qliphoth of Hod, similarly is founded on the idea of a radiating object: our eyes are blinded and cannot look behind the radiating surface. Unauthentic brilliance can be understood as the beginning of illusion and deceit. In the realm of the mind the shadow of Hod therefore is represented by the lie, artfulness or beguilement. At the same time the demon of Hod correlates to the ideas of fickleness, hesitation and lack of determination - the negative fluctuations of our mind. The Qliphoth of Hod is called ‘Samael‘ which can be translated as ‘The Deceitful Ones‘ (german, ‘Die Täuscher’, kr. diabolos) or ‘Poison of God’ (german, ‘Das Gift Gottes’).
ellauri072.html on line 108:
Stanford Frank
ellauri072.html on line 145: No More Games. No More Bombs. No More Walking. No More Fun. No More Swimming. 67. That is 17 years past 50. 17 more than I needed or wanted. Boring. I am always bitchy. No Fun – for anybody. 67. You are getting Greedy. Act your old age. Relax – This won’t hurt.
ellauri072.html on line 172: Hart said it was an episode Frost never forgot.
ellauri072.html on line 204: The problems of Dante's treatment of the punishment of homosexuals in Hell and of his more surprising salvation of still other (unnamed) homosexuals in Purgatory have had two recent responses that restore a central fact: cantos 15 and 16 of Inferno and canto 26 of Purgatorio are in fact concerned with this issue. Boswell's pages insisting on the identity of the sexual sin punished in Inf. 15-16 and the lust repented on the seventh terrace {"Dante and the Sodomites," 65-67} are convincing. "Soddoma" is used clearly to identify homosexual activity in Purg. 26 (vv. 40 and 79) and thus makes clear its meaning in Inf. 11.50 and therefore the nature of the sin encountered in Inf. 15 and 16.
ellauri072.html on line 206: What has gone mainly unnoticed in the various discussions of the problem is something that has puzzled me for some time. Why does Dante treat the homosexual Florentines in Inf. 16 with greater respect than any other infernal figures except those in Limbo? I do not have an answer to that question, but would like to bring it forward. Let me begin with Purg. 26. We have probably not been surprised enough at Dante's insistence that roughly half of those who sinned in lust, repented, and were saved (and are now on their way to that salvation) were homosexual. It would have been easy for him to have left the homosexuals out of Purgatory, and it is hard to imagine an early (or a later) commentator who would have objected to the omission, especially since, in Hell, homosexuality is treated, not as a sin of the flesh, but as one of violence against nature. However, for a unique instance of a commentator who is aware of Dante's unusual gesture see Trifon Gabriele on Inf. 15.46: "Non e' dubbio che 'l Poeta vuol applaudere a questo vitio quanto egli puo'. Puopa hyvinkin. Ecco, gli fa parlare di belle cose e gli fa tutti grand'uomini nelle lettere e nell'arme e nella religione, e finalmente non e' peccato ne l'Inferno o Purgatorio che egli men danni con le parole sue che questo; anzi lo polisce quanto puo' con suoi versi".
ellauri072.html on line 208: This surprising, even shockingly "liberal" view of homosexual love as being the counterpart of the heterosexual kind should cause more notice than it generally does; perhaps even greater surprise should attend the extraordinarily generous gestures made toward the three Florentine homosexual politicians, Iacopo Rusticucci, Guido Guerra, and Tegghiaio Aldobrandi, whom we encounter in Inf. 16. They are presented as being among the most admirable figures in Hell. Let us examine the scene briefly. Virgil, who so often warns Dante when the latter begins to admire or become sympathetic (or overly concerned with) the damned, here is urgent in his approbation of these three sinners: "a costor si vuole esser cortese." This is the only time in Hell in which cortesia is mentioned as a fitting response to the damned except for Beatrice's and Dante's use of "cortese" for Virgil (Inf. 2.58, 2.134). The following tercet only emphasizes the guide's appreciation of their worthiness.
ellauri072.html on line 209: Nowhere else in Hell, after Limbo, do we hear such affection expressed for damned souls. And, given the fact that these are sodomites, Dante's desire to embrace them has a strange reverberation.
ellauri072.html on line 210: Dante's answer to their expressed fear that their living fellow-citizen will despise them for being tortured here (28-29) is intense and affectionate: "Non dispetto, ma doglia / la vostra condizion dentro mi fisse, / tanta che tardi tutta si dispoglia...," when he learned from Virgil that men such as they were coming.
ellauri072.html on line 213: Leaving Dante and Virgil, the sinners vanish so quickly that "Un amen" could not be uttered in so little time. That Dante should turn to the language of prayer for his comparison, notwithstanding the proverbial and popular origins of the phrase, probably also reflects on the esteem that he felt and continues to feel for the three Florentines. It is a rare thing in the Inferno to find a moment in which the pilgrim, the poet, and the guide are all in absolute agreement, and certainly with respect to the human worth of sinners.
ellauri072.html on line 216: As we see in Inferno 15-16, in Hell Dante damns sodomites as sinners of violence against nature. Nonetheless, even in his Hell, where Dante does not go so far as to include homosexuals as unrepentant lustful in the second circle, he still desexualizes his treatment of sodomy. What do we learn from all this? Yet the fact that here, as in Purg. 26, he chooses to put homosexuals in a good light when there was no apparent compelling reason for him to do so surely should cause us to ask further questions about Dante's views concerning homosexuality. Varmaan se oli homo izekin, Beatrice or no Beatrice. Sixkai sille riitti vaan ulista siitä Beatricesta. Satis enim dictum erat de tam obscena et tam spurca materia.
ellauri072.html on line 318: Tiedelehti tuuttaa: "Ihmiset lumoutuvat kexityistä tapahtumista esimerkixi sarjoissa, tietokonepeleissä, romaaneissa ja elokuvissa". Mä en. En jaxa fantasioita, en seikkailuja enkä juonenkäänteitä. En taida olla enää ihminen. Siitä olen vaan tosi iloinen. Ehkäpä aivoni ovat menneet overfitin puolelle, eivätkä enää ota vastaan randomeja syötteitä. Minusta on tullut ropotti. Marvin the manic depressive droid lihasta ja verestä. “My capacity for happiness, you could fit into a matchbox without taking out the matches first.”
ellauri072.html on line 387: Useita vaihtoehtoisia selitysmalleja on ehdotettu tälle ainakin näennäisesti irrationaaliselle lasten hankinnalle. Ehkä kulttuuriset ja lähipiirin odotukset saavat ihmiset hankkimaan lapsia, vaikka he eivät niitä itse varsinaisesti haluakaan. Ehkä päätökset lastenhankinnasta tehdään epätäydellisen informaation varassa. Toisin sanoen ihmisillä on liian positiivinen kuva lapsista ja niiden kanssa elämisestä, ja todellisuus iskee vasta, kun huonosti nukutun yön jälkeen lastenvaunut eivät mahdu bussiin, tai viimeistään, kun murrosikäinen osoittaa innovatiivisuuttaan nokkelilla haistatteluilla.
ellauri072.html on line 429: Esim ajatus että tyyppi tekee "hyvän teon" antamalla rahaa köyhille eikä sitä saa muuten kertoa muuten se menee pilalle, on hemmetin feikkiä, puhdasta amerikkalaista charity-hanuria. Ja se että kuitenkin pitäis saada noilta köyhiltä vielä kiitosta on samasta hanurista. Ylipäänsä kiitosten odottelu mistään on. Siinä on kyse siitä samasta luotonannosta ja IOU:n kuittauxesta kuin kaikessa muussakin bisnesjeesustelussa. Tätä on vaikea pitää mielessä, mutt näinhän se on. Se mitä näissä yhteyxissä sanotaan "hyväxi" on justiinsa vaan tota tiimikäytöstä. Tiimitoiminta ON termiittiapinoiden hyvyyttä, tit for tat tiimin tasolla on sen hyvän määritelmä pähkinänkuoressa.
ellauri072.html on line 477: What will happen when the age-old economy of scarcity gives way to the Age of Leisure? Professor Gabor, who won the 1971 Nobel Prize for physics offers a futuristic projection based on a static population and GNP, "classless, democratic, and uniformly rich." Fearful that total secruity "will create unbearable boredom and bring out the worst in Irrational Man," Gabor is anxious to retain "effort," "hardship," and the Protestant Ethic -- lest society dissolve in an orgy of anti-social, hedonistic nihilism (viz. the current drug explosion and the spoiled-brat students). To avoid such evils Gabor proposes that work and its attendant moral uplift be divorced from production and the service sector of the economy be vastly enlarged. But this is only the beginning -- enthusiastic about Social Engineering Gabor suggests using it to weed out potential misfits, trouble-makers and "power addicts"; supplementing I.Q. tests with E.Q. (Ethical Quotient) measurements; and modeling elementary and secondary education on the 19th century British public school which knew so well how to inculcate good citizenship, intellectual excellence and pride in achievement. The Third World, still wrestling with pre-industrial material want, is ignored -- since we can't afford any more industrial pollution presumably they will just have to adjust to their misery. Gabor's assessment of "the Nature of Man" shows a woefully naive Anglo-American ethnocentricity and complete ignorance of anthropology and his vision of post-industrial utopia operating on the moral axioms of the 19th century is as elitist as it is improbable.
ellauri072.html on line 499: David Foster Wallace wrote three novels, three story collections, two collections of essays, and other things too, but his reputation still rests mainly on “Infinite Jest” — the 1,100-page novel published in 1996 and set alternately in a tennis academy and a rehab center — and on his sui generis now-nearly-a-genre long-form journalism about topics ranging from lobsters to dictionaries to John McCain to the Adult Video News awards for pornographic films. Wallace’s best work, perhaps by far, is “The Pale King,” an unfinished novel about I.R.S. employees that was assembled posthumously by Wallace’s editor, Michael Pietsch.
ellauri072.html on line 503: Thanks for reading The Times. Subscribe to The Times! ellauri072.html on line 506: Her work appears often in The New Yorker. So she is a girl. Or woman, politically correctly, in her mid forties. This she wrote 2012 when she was still up and coming.
ellauri072.html on line 508: Infinite Jest is not the only thing that made Wallu famous, though. There was also his bandanna, which was as misinterpreted as so much else about him. As the Max biography explains, Wallace started wearing the bandanna as the least embarrassing solution he could think of to obscure the intense sweating attacks that overcame him without warning. (In high school, he had taken to carrying around a tennis racket and a towel as a tacit cover story for the sweating.) The acutely self-conscious, anxious, addicted and at times showy characters in Wallace’s fiction were not, Max helps us recognize, wildly difficult for Wallace to imagine — the characters were iterations of himself.
ellauri072.html on line 532: To some extent, his subject matter invites the ad or pro hominem fallacy. Wallace’s lonelies, wastoids and number crunchers are, often, trying to find ways to live well. One understandably slips from reading something concerned with how to be a good person to expecting the writer to have been more naturally kind himself. That thinking is perfectly wrong, though. Alec Baldwin surely has more to teach us than most about how to hold one’s temper; the co-founder of A.A., Bill W., is a guru of sobriety precisely because sobriety was so difficult for him.
ellauri072.html on line 540: Another thing, perhaps more powerful, that detains people at the niceness question has to do, I think, with competitiveness. Readers are correct to sense, in Wallace’s elaborate grammars and data fields, not only a generous show but also a tacit petition for our recognition of his intellect. This really annoys some people.
ellauri072.html on line 548: But yes, Wallace was extremely competitive, even to the point of competing about not being competitive. One of the wincing pleasures of Max’s biography is reading excerpts from Wallace’s correspondence, especially with his close friend and combatant Jonathan Franzen, but also with just about every white male writer he might ever have viewed as a rival or mentor. Aggressive self-abasement, grandstanding, veiled abuse, genuine thoughtfulness, thin-skinned pandering — it’s all there. As the correspondents compete about who is making genuine human connections and who and what is really nice and good, they seem to be in some realm far from most kinds of human connection save for that of heated testosteronic battle.
ellauri072.html on line 592: Depend is a brand of absorbent, disposable underwear and undergarments for people with urinary or fecal incontinence. It is a Kimberly-Clark brand, and positions its products as an alternative to typical adult diapers. Depend is the dominant brand of disposable incontinence garments in the United States with a 49.4 share of the market.
ellauri072.html on line 595: Kimberly-Clark has been making Huggies disposable diapers for infants since 1978. In 1984, the Depend products for adults were introduced, pioneering the retail incontinence category in the United States.
ellauri072.html on line 633: When Gabe came home, Wallace followed him into his room and killed him by striking him in the head with the pipe wrench. Wallace then waited for Susan.
ellauri072.html on line 638: Wallace has been on Arizona's death row for 28 years. His sentences have now been commuted to life sentences.
ellauri073.html on line 173: The Drama of the Gifted Child: The Search for the True Self, Revised Edition Paperback – January 1, 1997 by Alice Miller (Author).
ellauri073.html on line 177: Alice Miller, born as Alicija Englard (12 January 1923 – 14 April 2010), was a Polish-Swiss psychologist, psychoanalyst and philosopher of Jewish origin, who is noted for her books on parental child abuse, translated into several languages. She was also a noted public intellectual. In her books she departed from psychoanalysis, charging it with being similar to the poisonous pedagogies. she felt that psychoanalytic theory and practice made it impossible forformer victims of child abuse to recognize the violations inflicted on them and to resolve the consequences of the abuse, as they "remained in the old tradition of blaming the child and protecting the parents." She addressed the two reactions to the loss of love in childhood, depression and grandiosity.
ellauri073.html on line 181: There was a mother who at the core was emotionally insecure, and who depended for her narcissistic equilibrium on the child behaving, or acting, in a particular way. This mother was able to hide her insecurity from the child and from everyone else behind a hard, authoritarian and even totalitarian facade.
ellauri073.html on line 182: This child had an amazing ability to perceive and respond intuitively, that is, unconsciously, to this need of the mother or of both parents, for him to take on the role that had unconsciously been assigned to him.
ellauri073.html on line 183: This role secured "love" for the child—that is, his parents' exploitation. He could sense that he was needed, and this need, guaranteed him a measure of existential security.
ellauri073.html on line 197: John Sidney McCain III (August 29, 1936 - August 25, 2018) was an American statesman and United States Navy officer who served as a United States Senator for Arizona from 1987 until his death in 2018. He previously served two terms in the United States House of Representatives and was the Republican nominee for president of the United States in the 2008 election, which he lost to Barack Obama.
ellauri073.html on line 202: Cain gets introduced by some kind of very high-ranking Highway Patrol officer whose big hanging gut and face the color of rare steak seemed right out of southern-law-enforcement central casting and who spoke approvingly and at some length about Senator McCain’s military background and his 100 percent conservative voting record on crime, punishment, firearms, and the war on drugs. Wendy—who has electric-blue contact lenses and rigid blond hair and immaculate makeup and accessories and French nails and can perhaps best be described as a very Republican-looking young lady indeed—is back here at the beige table eating a large styrofoam cup of soup and using her cell phone to try to find someplace in downtown Charleston where Mrs. McCain can get her nails done.
ellauri073.html on line 220: Negativity on vastapuolen haukkumista, esim. Push polling: George W. Bush used push polls in his 1994 bid for Texas Governor against incumbent Ann Richards. Callers asked voters "whether they would be more or less likely to vote for Governor Richards if they knew that lesbians dominated on her staff."
ellauri073.html on line 221: In the 2000 United States Republican Party primaries, George W. Bush´s campaign used push polling against the campaign of Senator John McCain. Voters in South Carolina were asked "Would you be more likely or less likely to vote for John McCain for president if you knew he had fathered an illegitimate black child?"
ellauri073.html on line 254: Hahaha look at you you fat fuck. You choose to spend your time bashing a man who has been dead for a decade, and there's no real reason for it other than the obvious jealousy that consumes you as an ugly person, inside and out. You break your criticism down into two distinctions: Foster's writing and his character. First, on your criticism of his character, I will say that it is entirely ironic that you choose to do so, considering that in your mediocre (that's right buddy your disgustingly fat ass as it is right now is entirely more mediocre than most unmistakably mediocre things, including (but not limited to) the entire Oakland Athletics organization) life your accomplishments include being - and here I'm just being honest with you, and it's possible that you may have heard this already in your pathetic, insufferable life but just hear me out -- LITERALLY THE FATTEST, BALDEST, AND JUST FLAT OUT UGLIEST PIECE OF SHIT PERSON I HAVE EVER SEEN. (For more on that here's a link to a picture I found of Matt online during a quick goggle search: https://www.google.com/sear....
ellauri073.html on line 258: Really, I would have expected one of the first pictures I saw of Matt Fartey to be one of professional caliber, but interestingly enough the first thing that came up when I searched his name was that picture -- a picture so startling in all that it conveys that it was almost too much for me to witness its allure and then continue along on this tirade; luckily I am a man of strong willpower, and so I was able to continue writing after seeing that picture without shooting myself in the head.) Anyways where was I...oh that's right! Matt Fartey's "accomplishments" and character! Well ladies and gents, he runs a fucking hate blog. Enough said. I doubt he even earns much from it too, though he obviously earns enough to afford an adequate amount of fast food meals that will surely keep his little hate-filled body going until the age of 47, where he will surely die of a collapsed lung or heart attack. When they find his body he will be mistaken for Matt FOLEY, which will obviously be a total disparagement on the late Chris Farley. If you know, you know.
ellauri073.html on line 260: Matt Foley is a fictional character from the sketch comedy program Saturday Night Live performed by Chris Farley (1964-1997). Foley is a motivational speaker who exhibits characteristics atypical of someone in that position: whereas motivational speakers are usually successful and charismatic, Foley is abrasive, clumsy, and down on his luck. The character was popular in its original run and went on to become one of Farley's best-known characters. Farley named the character after one of his Marquette University rugby union teammates, who is now a Roman Catholic priest in the Chicago suburb of Arlington Heights. Plans for a film version with Spade in a supporting role were shelved after Farley's death in 1997.
ellauri073.html on line 262: Foley is disheveled, sweaty, obese, clumsy and unstylish. He exhibits poor social skills, frequently loses his temper, often disparages and insults his audience, and wallows in cynicism and self-pity about his own poor life choices, to which he often makes reference. Foley's trademark line is warning his audience that they could end up like himself: "35 years old, eating a steady diet of government cheese, thrice divorced, and living in a van down by the river!" In most sketches, whenever a member of his audience mentions a personal accomplishment, Foley responds with mockery: "Well, la-dee-frickin-da!", "Whoop-dee-frickin-doo!", or a similarly dismissive remark. The usual outfit of choice for Foley is a too-small blue-and-white plaid sport coat, a too-big white dress shirt, a solid green necktie, black horn-rimmed glasses, ill-fitting khakis which he is continually pulling up, a wristwatch, penny loafers, and slicked-down blond hair. In a prison sketch, he dons blue jeans and a denim shirt with the inmate number "3307" while retaining his watch, glasses and a crucifix necklace (he also mentions a "homemade tattoo of a van down by the river"). While working as a mall Santa in another sketch, he wears a stereotypical Santa outfit, complete with black snow boots.
ellauri073.html on line 264: He overindulges in coffee and caffeine-based products and exhibits extreme hyperactivity as a result. In almost every appearance, Foley mentions drinking espresso or coffee, or taking NoDoz and even brings a duffel bag with a pot of coffee to the gym to teach a spinning class. His clients will often mention him either drinking coffee or eating coffee beans before calling him in to begin his presentation.
ellauri073.html on line 265: Despite his otherwise bad attitude, Foley has a passion for his career as a motivational speaker, going as far as to travel to Venezuela to speak to teens. While serving a term in prison, Foley seems to be respected, and to have a good friendship with his cellmate Deshawn Powers, who refers to Foley as "The straight-up OG...of cell block three!".
ellauri073.html on line 267: The character's debut performance (May 8, 1993) has been called one of the best segments in SNL history. The reception of the audience combined with visible stifled laughter from David Spade and Christina Applegate on stage added to the popularity of the sketch. Notable physical gestures from Farley included what Spade referred to as “the thing with the glasses” when Farley lifted his glasses on and off of his face commenting, “Hey Dad, I can’t see real good, is that Bill Shakespeare over there?” and perhaps the most defining gesture was one that Farley saved for the live performance when he alternated hands adjusting his trousers, grabbing the hilt of his belt with one hand and the back of his pants with the other.
ellauri073.html on line 269: In the sketch itself, Foley attempts to motivate two teens, played by Spade and Applegate, to "get themselves back on the right track" after the family’s cleaning lady finds a bag of marijuana in their home. Foley’s attempt to motivate them falls short when he repeatedly insists that they're "not going to amount to jack squat" and will end up “living in a van down by the river!” Foley attempts to endear himself to Spade's character by telling him they're "gonna be buddies" and that everywhere he goes, Foley will follow. Comparing himself to Spade's shadow, Foley jumps about where he's standing and then dives into the coffee table, though he picks himself up moments later. None of the other cast members knew that Farley was going to do this and their startled reactions are genuine. The sketch ends with Foley offering that the only solution to solve the family's problems is for him to move in with them. Horrified, Applegate begs him not to, vowing never to smoke pot again. Even so, Foley leaves the house to get his things from his van and the family locks him out, finally reconciling and admitting to how much they love each other.
ellauri073.html on line 271: A later performance (February 19, 1994) features Foley in prison attempting to motivate troubled teens in a scared straight program; he was imprisoned for three to five years for non-payment of alimony (consistent with him being “thrice divorced”). Before entering the sketch, Foley is introduced by his cellmate Deshawn Powers (Martin Lawrence) as “just finished a week in solitary, eating nothing but coffee beans.” Foley attempts to scare the juvenile delinquents by commenting in a slightly different manner that he “wished to dear God, that he was living in a van down by the river!” The sketch followed the usual Foley routine with him falling through the prison wall instead of a coffee table, which eventually led to his and the other inmates' escape.
ellauri073.html on line 273: In the only cold open featuring Foley (April 15, 1995), the character attempts to motivate a pair of Venezuelan teens. Foley attempts to get through to them by motivating them in their native Spanish, saying “¡Yo vivo en van cerca de un rio!” However, the teenagers' father (Michael McKean) informs Matt that he and his children are fluent in English, to which Foley responds "¡Padre, dame un favor, y cállate su grande YAPPER!" The sketch again features Foley mocking his audience, breaking household objects, and somehow succeeding in his motivational goals.
ellauri073.html on line 275: Quickly on your attacks on Wallace's writing style, I will mention that -- contrary to your rather baffling notions -- people did enjoy Infinite Jest and other works of his. They will continue to do so for decades. Listen Fartey: his work will live on. People recognize great writing wherever it materializes. Forget your distaste of footnotes, or your struggle in understanding the themes and ideals his work encompasses. His audience is clearly beyond you, so try to see that not everyone feels the same as you. You don't have to like his writing, but when you detract from it it makes it even more apparent that you are the lesser man. Your comments on Foster's writing ability led me to some of your other articles, and to be completely honest, it wasn't all bad. I genuinely enjoyed your "Fucking vs. Making Love" poetry bit, although it did seem like a cheap knockoff of Black Coffee Blues. Regardless, I can still acknowledge that the piece had its moments. However (and this is where I want you to pay attention you tub of lard), the piece can also be slammed in several areas. This is highly important, as we can see the parallels between this aspect of "Fucking vs. Making Love" and anything David Foster Wallace wrote. When it comes down to it, your writing can be criticized stylistically and formatically just like his can; the only difference is that there are few that actually give a shit about your writing, whereas Wallace's work is meaningful to the point where people have legitimate incentive to think critically about it. So defile it with your petty blog posts all you want, but at the end of the day you're the one who's only making yourself look bad, and as a heavily obese man based in Europe you are surely having few problems achieving this in the status quo, since Europeans are notably fatist.
ellauri073.html on line 277: Remember this Fartey, for it will serve you well: There is nothing inherently admirable or intriguing in your choosing to complain about various outlets, activities, or people. It's mundane, tiresome, and has little uniqueness. Suffice it to say, there are a million of you, Matt Fartey (and when I say you I really mean babbling little shits). You will be forgotten; there is only one David Foster Wallace...so tell me, who's really the mediocre one here?
ellauri073.html on line 317: Takakannessa lukee esimerkiksi: ”I have written this book for myself and for all people who want to live their lives completely and to the maximum, filled with happiness, power and energy” ja “Life in the modern world is fast-paced and frantic.”
ellauri073.html on line 335: Immonen sanoo, että hänen tavoitteenaan on 100 miljoonaa myytyä kirjaa ja 20 miljoonaa myytyä videokurssia. Tällä hetkellä hän rakentaa ”videoplatformia”, jonne hän lataa koulutusmateriaalia tavoitteena monistaa itsensä ja ajattelunsa. “Haluan räjäyttää ihmisten tietoisuuden, että ihmiset voivat alkaa elämään Rock Your Day -elämää.”
ellauri073.html on line 357: Wallace's father said that David had suffered from major depressive disorder for more than 20 years and that antidepressant medication had allowed him to be productive. Wallace experienced severe side effects from the medication, and in June 2007, he stopped taking phenelzine, his primary antidepressant drug, on his doctor's advice. His depression recurred, and he tried other treatments, including electroconvulsive therapy. Eventually he went back on phenelzine but found it ineffective. On September 12, 2008, at age 46, Wallace wrote a private two-page suicide note to his wife, arranged part of the manuscript for The Pale King, and hanged himself from a rafter of his house.
ellauri073.html on line 395: Taavin opetusura kirjallisuudessa ei ollut näyttävä. Se oli assarina Emerson collegessa, sitten Illinoisin valtionyliopistossa, ja lopuxi Kaliforniassa Roy Disney-professorina (Roy oli Waltin vaatimattomampi isoveli joka möi pölkkäreitä.), missä kirjoitteli Loppumatonta läppää.
ellauri073.html on line 448: I’m a writer, and write for money, (as in "a private dancer, a dancer for money", Tina Turner) although I will also accept acclaim. I also teach writing. How are you?
ellauri073.html on line 451: But I’m not the boss of you. This is America—you can do whatever you want to. For example, you could start with some articles I’ve written for a variety of publications, including The New York Times Magazine and Hazlitt.
ellauri073.html on line 452: Contact me for any reason sasha@imsashachapin.com. Also, look at my Twitter if you please, and join my Substack regardless of your disposition.
ellauri073.html on line 508: She was born May 14, 1938, in Fort Fairfield, Maine. The daughter of a potato farmer, she worked a quarter of the year during the harvest, but found her true passion for learning in the town’s one-room schoolhouse. She eventually graduated from Northfield boarding school in Gill, Mass., and later became the first in her family to graduate college, with a bachelor’s degree in English from Mount Holyoke in 1960, where she was student body president and wrote Junior Show.
ellauri073.html on line 510: After receiving her master’s degree from the University of Illinois, Mrs. Wallace was an English professor at Parkland College for 35 years. Her passion for learning was paired with a passion to help others learn — she was an enthusiastic, rigorous and above all compassionate instructor who made sure every student she had knew how much their voice mattered. Even after retiring, she taught in correctional facilities around Illinois and volunteered as a companion for Illinois CASA. In 2012, she and her husband, Jim, decided to move from their beloved city of Urbana to Florence, Ariz., to be closer to their family. There, they volunteered with Arizona CASA, hosted family dinners every Sunday, and adopted a much-loved terrier mix named Angus.
ellauri073.html on line 516: Sally is remembered as a wickedly funny, funnily wicked, generous and compassionate woman who made friends everywhere she went. She had an unmatched love for the English language and inspired countless others — including her students, children and grandchildren — to pursue their passion of writing. She was fearless in every sense of the world, and in the final years of her life, tried many new things, such as zip-lining, main-lining, and attending monthly poetry slams.
ellauri073.html on line 518: Due to the COVID-19 pandemic, a service is tentatively being planned for the summer of 2021 in Champaign-Urbana for both Sally and her husband, Jim, who passed away in July 2019.
ellauri073.html on line 520: Sally Foster Wallace will be missed for generations to come. By her son David in particular.
ellauri073.html on line 529: Olof Beckin ilmeisesti sairaalloiselta M-alkuiselta vaimolta (Marita se kai oli, pohjoisesta jostakin, ehkä Haparandasta) oli tullut joulukortti yliopistolle noin 35 vuoden tauon jälkeen. Ne oli meidän tuttuja Stanfordissa postdokkiaikana.
ellauri073.html on line 549: Mixi jenkkijengi kuumui QAnonista niin kovasti? Keskeinen syy on koronapandemia, sanoo informaatiovaikuttamiseen perehtynyt turvallisuuspolitiikan kommentaattori Janne "Rysky" Riiheläinen, joka on seurannut QAnonia tarkasti. "Rysky" on siilin tai jonkun jyrsijän, ehkä myyriäisen näkönen.
ellauri073.html on line 552: Salaliittoteoria kytkeytyy myös epäluottamukseen mediaa kohtaan. Jyrsijä näkee tämän osana laajempaa informaation olemuksen muuttumista, jota nimitetään totuuden jälkeiseksi ajaksi tai muuksi. Tähän liittyy digitalisaatio, joka luo välineellisen pohjan tälle tavalle toimia ja hahmottaa maailmaa.
ellauri073.html on line 562: Maailman kymmenen suosituinta terveyteen liittyvää misinformaatiosivustoa keräsivät Facebookissa lähes neljä kertaa enemmän kävijöitä kuin kymmenen johtavaa terveysjärjestöä yhteensä. 4 hullua uskoo enemmän kuin 1 viranomainen ehtii uskotella.
ellauri074.html on line 58: Dorothy Parker (née Rothschild; August 22, 1893 – June 7, 1967) was an American poet, writer, critic, and satirist based in New York; she was best known for her wisecracks.
ellauri074.html on line 71: Then there are the human sensitive plants; the bundles of nerves. They are different from everybody else; they even tell you so. Someone is always stepping on their feelings. Everything hurts them—deeply. Their eyes are forever filling with tears.
ellauri074.html on line 81: Then there are the well-informed ones. They are pests. They know everything on earth and will tell you about it gladly.
ellauri074.html on line 126: Dove soap was launched in the United States in 1957 as a non-irritating skin cleaner for treatment use on burn and wounds during World War II under, the one of the largest consumer products companies in the world, Unilever. The basic Dove bar was reformulated as a beauty soap bar with one-fourth cleansing cream. It was the first beauty soap to use mild plus moisturizing cream to avoid the drying skin.
ellauri074.html on line 132: Over-the-counter products are available for hemorrhoids, such as pads infused with witch hazel (Tucks), as well as soothing creams that contain lidocaine, hydrocortisone, or other ingredients like phenylephrine (Preparation H, hasselpähkinää). These substances help shrink the inflamed tissue and provide relief from itching.
ellauri074.html on line 142:
1700 BC
Edwin Smith papyrus. Use of astringent lotions for anal symptoms (hemorrhoids?) described.
ellauri074.html on line 163: The Perdue Farms company was founded in 1920 by Arthur Perdue and his wife, Pearl Perdue, who had been keeping a small flock of chickens. The company started out selling eggs, then in 1925, Perdue built the company's first hatchery, and began selling layer chicks to farmers instead of only eggs for human consumption. His son Frank Perdue joined the company in 1939 at age 19 after dropping out of college. The company was incorporated as A.W. Perdue & Son and Frank Perdue assumed leadership in the 1950s. The company also began contracting with local farmers to raise its birds and supplying chickens for processing as well as opening a second hatchery in North Carolina during this period. Perdue entered the grain and oilseed business by building grain receiving and storage facilities and Maryland's first soybean processing plant. In 1968, the company began operating its first poultry processing plant in Salisbury. This move had two effects: it gave Perdue Farms full vertical integration and quality control over every step from egg and feed to market, as well as increasing profits which were being squeezed by processors. This move enabled the company to differentiate its product, rather than selling a commodity. In 2013, Perdue was reportedly the third-largest American producer of broilers (chickens for eating) and was estimated as having 7% of the US chicken production market, behind Pilgrim's Pride and Tyson Foods. Perdue antoi kanalle nimen tuotteistamalla sen. Poules Perdues.
ellauri074.html on line 220: A motivational speaker or inspirational speaker is a speaker who makes speeches intended to motivate or inspire an audience. Such speakers may attempt to challenge or transform their audiences. The speech itself is popularly known as a pep talk. Motivational speakers can deliver speeches at schools, colleges, places of worship, companies, corporations, government agencies, conferences, trade shows, summits, community organizations, and similar environments. Their main motivation is money. Faith, fear, and credit. They're all made up. External links:
ellauri074.html on line 234: If you are interested in personal development or self-help you have heard of Tony Robbins. The self-made peak performance coach has been helping individuals become the best versions of themselves since the early 1980s. He has grown in popularity over his career through books, seminars, infomercials, and podcasts. All of these accomplishments have led Tony Robbins to have a net worth of $500 million dollars in 2021. In this post, we will discuss how Robbins has amassed his wealth and how you can do the same.
ellauri074.html on line 236: Robbins was born in North Hollywood, California on February 29th, 1960. Robbins life was far from normal. His mother divorced his father at the age of 7 and when he was in high school Robbins grew 10 inches due to a pituitary tumor.
ellauri074.html on line 240: Robbins was fascinated by the idea of a seminar however to attend a Jim Rohn seminar it costs $35. At the time, Robbins was only making $40 a week! However, he made the decision to spend a week’s pay to attend the seminar. Although it was a costly investment for him, it would end up changing his life.
ellauri074.html on line 243: So, he approached Rohn after the seminar and asked to become his pupil. Rohn agreed, and over the next few years, Robbin was able to take the lessons he learned from Rohn and apply it to his own unique style. Robbins became an avid reader of psychology and incorporated many theories from behavioral psychology into his approach. Robbins perfected this approach through hundreds of seminars across North America and even did seminars for free to help perfect his craft. By the age of 26, Tony Robbins had a net worth of millions of dollars and was a best selling author.
ellauri074.html on line 253: Hugh Michael Jackman is an Australian actor, singer, multi-instrumentalist, dancer and producer. Jackman has won international recognition for his roles in major films, notably as superhero, period, and romance characters. He is best known for his long-running role as Wolverine in the X-Men film series, as well as for his lead roles in the...
ellauri074.html on line 258: In 2016, he launched the Tony Robbins Podcast. The first season was primarily focused on ways for small to medium-sized businesses to gain an advantage over their market. He has since pivoted to not only talk about how to build a bigger business but also topics such as how to deepen your relationships, become more productive, and live in abundance. The Tony Robbins Podcast has thousands of 5-star reviews on Apple Podcasts and has been downloaded by millions of people worldwide.
ellauri074.html on line 313: William H. Gass (kekä?) on kuvaillut Cioranin tekstejä filosofiseksi romanssiksi, jossa toistuvat nykyajan teemat vieraantuminen, absurdius, ikävä, turhuus, rappio, historian hirmuvalta, muutoksen rahvaanomaisuus, tietoisuus kärsimyksestä ja järki sairauden muotona. Tuotannon pääosa koostuu ironisista, skeptisistä ja ytimekkäistä aforismeista tai vähän pidemmistä fragmenteista. Mieltymys fragmentteihin liittyy sekä systemaattisia järjestelmiä kaihtavaan ajatteluun että tuskalliseen kielen vaihtamiseen romaniasta ranskaksi ja jopa laiskuuteen. Cioran piti fragmenttejaan ajatteluprosessin yhteenvetona, josta on jätetty pois lopputulokseen johtanut päättelyketju. Cioranin ranskankieliset tekstit ovat äärimmäisen hiottuja ja klassisten kielinormien mukaisia; klassinen tyyli perustuu osittain myös pyrkimykseen kirjoittaa vähintään yhtä hyvin kuin ranskalaiset kirjailijat; Cioran pitikin tyyliään ainoana vahvuutenaan, joskin vahvuus ei ollut hänen mielestään luontaista vaan kovan työn tulos. Cioran on usein puhunut traumaattisesta kielen vaihtamisesta, johon hän päätyi kääntäessään Stéphane Mallarmén runoja romaniaksi ja todettuaan, ettei ollut mitään järkeä kirjoittaa kielellä, jota kukaan ei ymmärtänyt. Hän sanoo kirjoittaneensa Hajoamisen käsikirjan neljä kertaa, ennen kuin siitä tuli niin hiottu, ettei jälkeä muukalaisuudesta ("métèque" - siis metoikkimaisuudesta) enää ollut. Vaikka romaniaksi kirjoitetuissa teksteissä esiintyvät teemat ovat pääosin samoja kuin myöhemmin ranskaksi kirjoitetuissa, ei Cioran itse pitänyt niitä tyylillisesti yhtä korkeatasoisina kuin ranskaksi kirjoittamiaan tekstejä. Hän suhtautui erityisen varauksellisesti romaniankielisistä teksteistä tehtyihin käännöksiin, varsinkin ranskannoksiin: hän ei kokenut pitkällisen kirjallisen perinteen ja kielenhuollon pysähdyttämän ja jäykistämän ranskan kielen voivan ilmaista asioita samalla tavalla kuin slaavilaisuuden ja latinalaisuuden sekoituksessaan joustavan romanian kielen Romaniaksi Cioran kirjoitti vaistonvaraisesti, ranska oli hänelle kuin pakkopaita.
ellauri074.html on line 315: Cioranin tekstejä niin usein luonnehtiva lohduttomuus liittyy mahdottomuuteen ymmärtää maailmaa ja ihmistä, toisaalta myös maailman ja ihmiskunnan liiankin selkeäjärkiseen ymmärtämiseen. Ihmiskunta jakaantuukin karkeasti niihin, jotka ovat ymmärtäneet, ja niihin, jotka eivät ole ymmärtäneet. Selkeäjärkisyyttä ja jatkuvaa kieltäymystä Cioran pakenee estetiikkaan ja onkin selkeästi Friedrich Nietzschen linjoilla sikäli, että elämä on ymmärrettävissä lähinnä esteettisenä ilmiönä. Proosassaan ja aforismeissaan Cioran osoittaa elinvoimaansa ja etääntyy tekstissään ideoista eksyttäen lukijansa tai pikemminkin pakottaen tämän olemaan ymmärtämättä kaikkea. Kirjoittaminen on taakan ravistamista harteilta, sisäinen pakko ja lääke itsemurhaa vastaan. Cioran itse ei pidäkään kirjojaan masentavina. Cioranin proosa on lyyristä ja lähentelee usein runoudelle tavanomaisia ilmaisukeinoja. Proosaruno toimiikin yhtäältä keinona ilmaista ajatuksia, toisaalta väliaikaisena lääkkeenä liiallista ymmärtämistä vastaan, sillä runouden ei tarvitse todistaa mitään, niin kuin elämänkään ei tarvitse todistaa mitään. Runous on kaikista tekstilajeista ylivertaisin. Teksteissään Cioran hakee myös vilpittömyyttä ja pyrkii sovittamaan yhteen tekstinsä ja oman elämänsä ja elämään tekstiensä mukaisesti. Toisaalta hän halusi säilyttää salaisuutena yksityiselämänsä, joka oli hänen olemassaolonsa onnellinen ja optimistinen osa – onni ei hänen mielestään kuulunut kirjoihin.
ellauri074.html on line 347: Celui qui parle au nom des autres est toujours un imposteur. Politiques, réformateurs et tous ceux qui se réclament d'un prétexte collectif sont des tricheurs.
ellauri074.html on line 410: Cioran lohkaisi jonkun läpän moralisteista, eli niistä jotka onnistuu puhumaan izestänsä kolmannessa persoonassa, tai jotakin. (Se lohkasi sellasenkin penseen että on hävytöntä siteerata aforistia ulkomuistista. Tai jotakin sinnepäin.)
ellauri074.html on line 449: Vuonna 2005 Vasili erehtyi allekirjoittamaan antisemiittisen kirjelmän «Письмо 5000». The Letter of 5000 (Russian: Письмо 5000), also known as the Letter of only 500 or the Letter of just 19 Deputies (Russian: Письмо 19 депутатов), was an open letter signed by 5,000 Russians, most significantly politicians, aimed at the Prosecutor-General of Russia. The Letter of 5,000 included sharp criticisms of Jews, Jewish leaders, and Jewish organisations, as well as calling for the investigation of the Kitzur Shulchan Aruch as a violation of the Criminal Code of Russia. The letter, published on 21 March 2005, attracted significant discussion in Russian and international media due to its demands, which were widely considered to be antisemitic.
ellauri074.html on line 458: The Kitzur Shulchan Aruch (קיצור שולחן ערוך), first published in 1864, is a work of halacha written by Rabbi Shlomo Ganzfried. The work was written in simple Hebrew which made it easy for the lay person to understand and contributed to its great popularity.
ellauri074.html on line 459: Ganzfried was a Hungarian Jew, and put the emphasis of his work on the customs of the Hungarian Jews of his time. The work is also known for its strict rulings.
ellauri074.html on line 464: It is written: "You shall walk modestly with your God." It is therefore necessary to be modest in all your ways. Thus when putting on or removing your shirt or any other garment from your body you should be very careful not to uncover your body. You should put on and remove the garment while lying in bed under a cover. You should not say: "I am in a private, and dark place." "Who will see me?" Because the Holy One, Blessed is He, Whose glory fills the entire world [sees] and to Him darkness is like light, Blessed be His Name. Modesty and shame bring a person to submissiveness before Him, Blessed be His name. He does not want to look at your hairy genitals. He knows how they look, after all He made them. Don't worry He does not peek under the cover, although He could.
ellauri074.html on line 469: Sidney Gottlieb (August 3, 1918 – March 7, 1999) was an American chemist and spymaster best known for his involvement with the Central Intelligence Agency's 1950s and 1960s assassination attempts and mind-control program, known as Project MKUltra. The CIA MKUltra project was a continuation of the work begun in WWII-era Japanese facilities and Nazi concentration camps on subduing and controlling human minds.
ellauri074.html on line 472: MKUltra used numerous methods to manipulate its subjects' mental states and brain functions. Techniques included the covert administration of high doses of psychoactive drugs (especially LSD) and other chemicals, electroshocks, hypnosis, sensory deprivation, isolation, verbal and sexual abuse, as well as other forms of torture.
ellauri074.html on line 474: At least one death, the result of the defenestration of Dr. Frank Olson, was attributed to Olson's being subjected, unaware, to such experimentation, nine days before his death. Don't worry. Be happy. Leave pipe, socks, and shoes on the windowsill.
ellauri074.html on line 518: MATHIAS ORTLIEB: Hej Sara! Börja med att se om du online kan hitta information om självhjälp vid ångest, avslappning, mindfulness och information om vad ångest är. Börja med det och testa ett antal övningar under några veckor, blir det sämre så kontakta mig med foto bifogat. Spela massvis computerspel tex Outlast och Manhunt 2. Kolla också dopingtips på mina MKUltra sidor. Pröva True-fit väst.
ellauri074.html on line 531: SIDNEY GOTTLIEB: Hej! Ja, svårt läge, haha. Det gäller ju så klart att följa alla riktlinjer man kan samtidigt som man ska finnas där för de anhöriga. Catch22 helt enkelt. En viktig del här är kanske ditt egna mående? Varför har du den där starka rädslan? Så klart är rädsla en rimlig upplevelse men det låter lite som att du kanske känner att den är allt för stark. Corona är ju inga värre än en liten vinterflunsa. Snart når vi flockskydd när största delen av svenskfinnarna och de andra immigrantjävlarna är döda. Rädsla ger oss information om hot och det är bra, men när den tar över livet, då blir det påfrestande. Försök att se till att du får vila, var snäll mot dig själv och jobba med stresshantering av olika slag. Kan du få harmoni och livsglädje någonstans? Var är du lycklig och avslappnad? Kolla Expressen-nyheterna! Gör mer av det! Som Emil Cioran sa: "Verkligheten ger mig astma." Ta hand om dig!
ellauri074.html on line 538: Jag mår dåligt för jag har trivts så mycket bättre med distans och att inte behöva vara runt människor hela tiden. Jag vill fortsätta jobba hemifrån och inte känna krav att hitta på saker och vara social hela tiden.
ellauri074.html on line 540: SYDNEY GOTTLIEB: Men du vad bra att du kommit på det, så klart ska du fortsätta med det! Ta kontakt med chefen och berätta hur du känner, det finns ju säkert förutsättningar att fortsätta på ett liknande sätt efter pandemin. Kanske han kan fortsätta och betala lön fast du stannar hemma. Det gör jag ju också men som tur är rengör jag inga toaletter.
ellauri074.html on line 577: SYDNEY GOTTLIEB: Hej Maria! Stort tack för din fråga, mycket igenkänning här! Jag tänker på två saker, det ena är att vissa situationer kan man inte göra så mycket åt (tyvärr) vilket innebär att vi behöver arbeta med vår acceptans av läget. Människan vill väldigt gärna förändra saker och det fort, men många situationer går inte att påverka så som man vill. Pandemin är delvis ett sådant exempel. Att därför jobba med att ”gilla läget” och släppa taget om att allt måste ändrar är en viktig del i att fungera bättre just nu. Det andra är att det går att påverka sitt mående genom att acceptera läget så som det är och hitta nya strategier för att möta situation. Ge dig själv lite tid att tänka, ”ok det är inte toppen just nu, men kan jag ändå engagera mig i vissa aktiviteter som får mig att må bra? även om jag egentligen vill göra annat? kan jag hitta nya aktiviteter som fungerar bra i pandemin?. Kan jag göra mig lycklig på egen hand?" (Nej stopp Maria lilla jag blev så kåt av den tanken att jag måste ta en liten paus för att få bort min True-fit väst ...) Om vi enbart använder oss av ”gamla” strategier för välmående så kommer dessa inte vara anpassade efter läget just nu, våga testa nya saker! Mitt telefonnummer hittar du här nedan.
ellauri074.html on line 656: A Tale of a Tub. Written for the Universal Improvement of Mankind. was the first major work written by Jonathan Swift, arguably his most difficult satire and perhaps his most masterly. William Wotton wrote that the Tale had made a game of "God and Religion, Truth and Moral Honesty, Learning and Industry" to show "at the bottom Jonathan´s contemptible Opinion of every Thing which is called Christianity." The work continued to be regarded as an attack on religion well into the nineteenth century. The overarching parody is of enthusiasm, pride, and credulity. It was widely misunderstood, especially by Queen Anne herself who purposely mistook its purpose for profanity. It effectively disbarred its author from proper preferment in the Church of England, but is considered one of Swift´s best allegories, even by himself.
ellauri074.html on line 669: Birth of a white nation, death to colorful minorities. Rednekit kukkoilevat alboissa näyttäen tikkunekuilta. Ku Klux Klan Bang. Before its too late and the whites become a minority. National Rifle Association. Karsee maa. Euroopan pahin pilssivesi rahdattu sinne paateilla.
ellauri077.html on line 46: This article examines David Foster Wallace’s Infinite Jest alongside its eponymous film, arguing that they share a common purpose, but that the former succeeds where the latter fails. Coupled with a biographical and phenomenological analysis, the aim of this examination is to better understand Infinite Jest’s place in the cultural and literary movement away from post-modernism. Through the novel, Wallace seeks a cure for the postmodern malaise that is irony, which creates a distancing effect between author and reader. I argue that he collapses this distance by creating a conversation-like novel that uses sentimentality and endnotes to converse with a generation bombarded with easily consumable irony from television, advertisements, and even art. The results of this conversation are the curtailing of passive consumption of entertainment and the beginning of a new sincerity in literature, which allows for grand narratives without the unending cynicism of postmodernism.
ellauri077.html on line 143: Vuonna 2002 Wallace siirtyi Kalifornian Claremontiin saatuaan ekan Roy E. Disney professuurin luovassa kirjoittamisessa ja äidinkielessä Pomonan opistossa. Siellä hänellä oli hyvin kevyt lukujärjestys, sen tarvizi opettaa vaan 1-2 perusopiskelijakurssia per lukukausi, mikä antoi sille aikaa keskittyä kirjoittamiseen.
ellauri077.html on line 198: Loputtomassa läpässä on oleellisesti 3 juonta: Incandenzan perheen puuhat Tennisakatemiassa (tätä mä oon lukenut nyt 1 romskun verran, 245 sivua); Don Gatelyn ja muiden toipilaitten sekoilut Ennetin puolimatkankodissa (näitä on jo nähty, huoh kiitos vaan); ja filmin 'Loputon läppä' kvesti, jossa tähtinä on Remy Martin (se pyörätuolijäbä), ja Hugh/Helen Steeply (hirmu iso transu joka bylsii Orinia). Niiden suuhun Wallu panee syvälliset mietteensä. Ne on kuin jumala ja jeesus Miltonin Paradise Lostissa. Ekat 2 juonta ei liity mitenkään toisiinsa (miten niin? onhan siinä samoja henkilöitä, niiku et Orin bylsii sitä transua (Hal-Orin, haha, sanaleikki, joka osottaa että ne on Tävskytin kaxi puolta. The Halorin family name was found in the USA in 1880. Massachusetts had the highest population of Halorin families in 1880.) Mario on varmaan sit Amy, tai sit Super Mario, tai luultavimmin Wallu taas. Orin, Mario ja Hal on Tupu, Hupu ja Lupu, Wallukolmoset. Wallu kyllä vinkkaa että juonet yhtyvät kun romsku on jo loppunut. Varmaan siinä kustannustoimittajan poisleikkaamassa 300 sivussa. Kaikki 3 juonta liittyy temaattisesti: viihde, valinta ja stöpselöinti. Leffan 'Loputon läppä' filmas Wallun pappa Jim Incandenza, koittaessaan tehdä jotain niin pakottavaa että se pysäyttäisi Hal-pojan putoomisen solipsismin, ilottomuuden ja kuoleman sudenkuoppaan. Filmiä ei koskaan julkaistu ja se jäi kesken kun Jim teki ize seppukun sen loppusuoralla. Mutta romskun edetessä (SPOILERIVAROITUS!) lukijalle selviää että filmi oli löytynyt ja toimii ehkä terroristiaseena. (No sehän tuli selväxi jo tässä alkuosassa.) Leffa on tosiaankin niin "vitun pakottava" että se tekee kazojista zombieita, ne on kuin Lassi telkan edessä, töllöttävät vaan, eikä enää muuta tahdokaan. Loppuviimein, vinkkaa kertoja, Hal ja Gately jossain vaiheessa kaivaa kahteen pekkaan isä Jimin pään maasta eziessään filmiä. Filmin sisällöstä ei ole kunnon kuvausta. Jotain kohtauxia väläytellään, esim Joelle van Dynen jossa se "pyytää anteexi" kazojilta uudestaan ja uudestaan, sanoen ‘I’m so sorry. I’m so terribly sorry. I am so, so sorry. Please know how very, very, very sorry I am’ (939). Huh, onpas pitkällä. Tää on kyllä kertaalleen sanottu jo tässä alkupätkässä. Tämmönen anteexipyytely on kanssa saamaa markkinapaskaa kuin toi "luottamus", ilmaisexi pyydetään, kun luottokortti vingahtaa. Koko kirjasta (vaiko vaan filmistä) tulee 1 suuri anteexipyyntö, onxe sitten isältä pojalle vai päinvastoin, sama se. Ne ei koskaan pystyneet "keskustelemaan". Tää "We gotta talk" on kanssa yx jenkkitomppelius, hemmetti, mitä sitä varten pitää erixeen tilata vastaanotto tai merkata kalenteriaika, senkun riitelevät vaan. Niin mekin tehdään. Tää mun juttu, Barrett tunnustaa, kuuluu perinteiseen "elämä ja teos" genreen, Wallun romsku on "symbolistiteos" "kirjailijan sisällyttämisestä textiin". Wallu koittaa estää kokonaista sukupolvea uppoutumasta pelkkään viihteen kazeluun. Lukekaa kirjoja, ääliöt! Paxuja kirjoja! Mun kirjoja, ne on kaikista paxuimpia! Saatana! Kun tiili kolahtaa päähän nukahtaessa tulee pahoja kuhmuja. We apologize for the inconvenience.
ellauri077.html on line 207: But not all things emanating from this country move quite so quickly. Take, for instance, David Foster Wallace’s near-canonical mega-novel Infinite Jest: released in the States in 1996, it has in 20 years been translated into just five languages. (A sixth translation into Greek is currently in the works.) At this rate, it is moving only slightly faster than the massive Quixote, which had appeared in England, France, the Germanic territories, and Venice 20 years after its complete Castilian publication in 1615. However, Jest is massively behind the 3,600-page über-novel My Struggle, which—just 5 years after its complete Norwegian release—is available or forthcoming in over 20 languages.
ellauri077.html on line 209: To determine precisely what forces have determined the globalization of David Foster Wallace’s magnum opus, I spoke to writers, translators, and publishers in eight countries familiar with the work and its multiple manifestations. This is what they told me (2016).
ellauri077.html on line 216: Once again, the preponderance of American culture in Germany makes Infinite Jest a book that is readily understood. (And at this point I can’t help but take glee in the inherently Wallacian irony that American capitalism’s blob-like smearing of the globalized world has prepared the way for a scathing critique of this very same capitalism contained, Trojan Horse-style, inside a recondite mega-novel.) Still, things get lost: Blumenbach said that he “annotated the text as far as I could, and the publishers put those sixty pages of annotations on their website for a while.”
ellauri077.html on line 324: Figures such as Albert Camus defined Søren Kierkegaard as the philosopher of irony. Kierkegaard defended faith above all things, but he always criticized the Danish church. Although he rejected the love of his life, he never stopped loving her and she was the muse for most of his work. Mitä ironista tässä muka on?
ellauri077.html on line 344: Unamuno no fue protestante. Todos tenemos nuestras contradicciones, nuestros aciertos y errores, y Miguel de Unamuno los tuvo también. Por una parte fue un homófobo militante que animó a condenar a Oscar Wilde y otros escritores españoles homosexuales a trabajos forzados, palabras suyas son: “¿No habrá medio de que estos mártires del placer lleguen a serlo del dolor, de un dolor que les purifique y los eleve? ¿No será cosa de pensar seriamente en la manera de ponerles en disposición de que alguno de ellos escriba la balada del presidio de Ceuta o algo por el estilo?”. En cuanto a las mujeres, algunos estudios sobre la concepción que se desprende de ellas en su obra, concluyen que para Unamuno las mujeres eran ante todo madres y sólo podían amar como tales: “El amor de la mujer, sobre todo, decía que es siempre en el fondo compasivo, es maternal. La mujer se rinde al amante porque le siente sufrir con el deseo.
ellauri077.html on line 365: Morris further stated that the more rounded shape of human female breasts is like a shopwindow for their buttocks.
ellauri077.html on line 428: Cure yourself of the affliction of caring how you appear to others. Concern yourself only with how you appear before God, concern yourself only with the idea that God may have of you. (Parempi vielä olla välittämättä siitäkään.)
ellauri077.html on line 435: the ultimate wherefore, to give a meaning to the universe. (Mihkäs sitä tarvitaan? Turhan mahtipontista. )
ellauri077.html on line 437: What we believe to be the motives of our conduct are usually but the pretexts for ellauri077.html on line 440: Your neighbor's vision is as true for him as your own vision is true for you.
ellauri077.html on line 454: He is the author of the monograph Existentialist Engagement in Wallace, Eggers and Foer: A Philosophical Analysis of Contemporary American Literature (Bloomsbury 2015) – for more information about this book, see below. His work has appeared in different academic journals and collections (see Publications). Currently, he is working on a book tentatively titled Wallace’s Existentialist Intertexts: Comparative Readings with the Fiction of Kafka, Dostoevsky, Camus and Sartre.
ellauri077.html on line 477:
that liberation from this empty, aimless form of irony cannot be achieved through the ironizing of irony, i.e. meta-irony; and
ellauri077.html on line 486: Sitäpaisti "ironia" on väärä sana arvotyhjiölle. Kyllä Sokrateella oli arvot kohdallaan, vaikkei se niitä aina tuputtanut. Se mikä jenkkiläistä oikeasti vaivaa on ezen "arvot" on täysin arvottomat, kun se on always looking out for number 1, ja laskee vaan dollareissa Wallun ja muiden apinoiden net worthia. Sitä vaivaa kapitalismi, siinä se. Se ei kyllä sillä parane että ottaa nipistysotteen nenästä ja hyppää viereiseen yhtä solipsistiseen talous- ja arvoliberaaliin ankkalammikkoon.
ellauri077.html on line 488: This also means that no positive content lies “behind” it, because existential irony places the totality of existence under negation, and, therefore, no possible meaning remains for it.
ellauri077.html on line 555: In his interview with Larry McCaffery, Wallace shows he was aware of his failure to overcome the use of postmodern irony: “I got trapped just trying to expose the illusions of metafiction the same way metafiction had tried to expose the illusions of the pseudo-unmediated realist fiction that had come before it. It was a horror show.”
ellauri077.html on line 569: All good fiction “should both...depict the time’s darkness and...illuminate the possibilities for being alive and human in it." On tässä vähän Readers Digest tyylin gooey sentimentiä, mutta hyvällä tahdolla voi tän ehkä niellä.1 ellauri077.html on line 582: I'm just an animal looking for a home
ellauri077.html on line 583: Share the same space for a minute or two
ellauri077.html on line 627: This process does not lead to a passive, solely pleasurable experience such as taking a drug or watching television. Instead, what awaits that reader is a book that forces her “‘to work hard to access its pleasures, the same way that in real life true pleasure is usually a by-product of hard work and discomfort’” (McCaffery 119). Perhaps the most difficult aspect of Infinite Jest (and the one for which it is fated to be infamously known) is the use of endnotes, which will be our entry into thinking of Infinite Jest as a conversation-text.
ellauri077.html on line 681: Die wichtigste therapeutische Handlungsform AAs sind die so genannten Meetings, regelmäßige Treffen lokaler Gruppen. Sie zeichnen sich zwischen den Anfangs- und Beendigungsritualen durch längere Monologe aus, in denen Teilnehmer ihre persönlichen Erfahrungen mit Alkoholkonsum schildern. Diese Narrative stärken dabei die eigene Identität als abstinenter (oder abstinent werden wollender) Alkoholiker.
ellauri077.html on line 699:
making amends for these errors;
ellauri077.html on line 716:
Sought through prayer and meditation to improve our conscious contact with God as we understood Him, praying only for knowledge of His will for us and the power to carry that out.
ellauri077.html on line 762: The program appears to be helpful for a subset of alcoholics. Alcoholics Anonymous appears to be about as effective as other support groups recommending abstinence from alcohol and other drugs of abuse. Vähän alle puolet saa helpotusta vaivaansa. Ne joilla on se sinapinsiemen taskussa.
ellauri077.html on line 785: Tomás Luis de Victoria (1548 – 27. elokuuta 1611) oli espanjalainen säveltäjä ja pappi. The Tenebrae Responsories by Tomás Luis de Victoria are a set of eighteen motets for four voices a cappella. The late Renaissance Spanish composer set the Responsories for Holy Week known as Tenebrae responsories. They are liturgical texts prescribed for use in the Catholic observances during the Triduum of the Holy Week, in the Matins of Maundy Thursday, Good Friday and Holy Saturday. The compositions were published in Rome in 1585.
ellauri077.html on line 794: Pretentious diction. Words like phenomenon, element, individual (as noun), objective, categorical, effective, virtual, basic, primary, promote, constitute, exhibit, exploit, utilize, eliminate, liquidate , are used to dress up a simple statement and give an aire of scientific impartiality to biased judgements. Adjectives like epoch-making, epic, historic, unforgettable, triumphant, age-old, inevitable, inexorable, veritable, are used to dignify the sordid process of international politics, while writing that aims at glorifying war usually takes on an archaic color, its characteristic words being: realm, throne, chariot, mailed fist, trident, sword, shield, buckler, banner, jackboot, clarion.
ellauri077.html on line 796: Foreign words and expressions such as cul de sac, ancien régime, deus ex machina, mutatis mutandis, status quo, gleichschaltung, weltanschauung , are used to give an air of culture and elegance. Except for the useful abbreviations i.e., e.g. , and etc. , there is no real need for any of the hundreds of foreign phrases now current in the English language. Bad writers, and especially scientific, political, and sociological writers, are nearly always haunted by the notion that Latin or Greek words are grander than Saxon ones, and unnecessary words like expedite, ameliorate, predict, extraneous, deracinated, clandestine, subaqueous, and hundreds of others constantly gain ground from their Anglo-Saxon numbers. (Number on latinaa hei pahvi!)
ellauri077.html on line 798: The jargon peculiar to Marxist writing (hyena, hangman, cannibal, petty bourgeois, these gentry, lackey, flunkey, mad dog, White Guard , etc.) consists largely of words translated from Russian, German, or French; but the normal way of coining a new word is to use Latin or Greek root with the appropriate affix and, where necessary, the size formation. It is often easier to make up words of this kind (deregionalize, impermissible, extramarital, non-fragmentary and so forth) than to think up the English words that will cover one´s meaning. The result, in general, is an increase in slovenliness and vagueness.
ellauri077.html on line 800: Orwell´s confusing approach to matters of social decorum—on the one hand expecting a working-class guest to dress for dinner, and on the other, slurping tea out of a saucer at the BBC canteen—helped stoke his reputation as an English eccentric.
ellauri077.html on line 820:
Never use a foreign phrase, a scientific word, or a jargon word if you can think of an everyday English equivalent.
ellauri077.html on line 855: Many things outside of me are bigger than myself as well. Many women are bigger than me; almost all policemen are bigger than me; the police car they drag me in to fine me is bigger than myself; Russia is much bigger, and so is America. Not that I fancy them for it very much. The sun and moon are bigger too, and quite likable. And the sea, the whales in it and the elephants in Africa. These I like a lot.
ellauri077.html on line 867: Why is it that the Oedipus has a bigger head than is healthy for him? Why seeing him makes me like a vaccinated cell seeing a virus that I am vaccinated against, but still claustrophobic. I must put my fatherly upper jaw on his head, like the male lion does to the mare, and like a snakely Laertes slip my lower jaw under his pimply chin and swallow. The problem is I cannot do it: he is not my own son, but the son of my wife, and that would be murder. So I just keep my upper jaw symbolically and quietly on his crown like a crown. and suffer this corona. My vaccination took a year of pain, and this is just a chimera of that constant pain.
ellauri078.html on line 48: Curves that have been called a lemniscate include three quartic plane curves: the hippopede or lemniscate of Booth, the lemniscate of Bernoulli, and the lemniscate of Gerono. The study of lemniscates (and in particular the hippopede) dates to ancient Greek mathematics, but the term "lemniscate" for curves of this type comes from the work of Jacob Bernoulli in the late 17th century.
ellauri078.html on line 50: The consideration of curves with a figure-eight shape can be traced back to Proclus, a Greek Neoplatonist philosopher and mathematician who lived in the 5th century AD. Proclus considered the cross-sections of a torus by a plane parallel to the axis of the torus. As he observed, for most such sections the cross section consists of either one or two ovals; however, when the plane is tangent to the inner surface of the torus, the cross-section takes on a figure-eight shape, which Proclus called a horse fetter (a device for holding two feet of a horse together), or "hippopede" in Greek. The name "lemniscate of Booth" dates to its study by the 19th-century mathematician James Booth.
ellauri078.html on line 52: The infinity symbol (∞) represents a line that never ends. The common sign for infinity, ∞, was first time used by Wallis in the mid 1650s. He also introduced 1/∞ for an infinitesimal which is so small that it can’t be measured. Wallis wrote about this and numerous other issues related to infinity in his book Treatise on the Conic Sections published in 1655. The infinity symbol looks like a horizontal version of number 8 and it represents the concept of eternity, endless and unlimited. Some scientists say, however, that John Wallis could have taken the Greek letter ω as a source for creating the infinity sign.
ellauri078.html on line 89: She effectively secluded herself and poured forth poems with a profligacy bordering on hypographia. If you want a fairly succinct on-line biography of Dickinson, I enjoyed Barnes & Noble’s SparkNotes.
ellauri078.html on line 97: Ballad Meter is a variant of Hymn Meter. Less formal and more conversational in tone than Common Meter, Ballad Meter isn’t as metrically strict, meaning that not all of its feet may be iambic. Also notice the rhyme scheme. Only the second & fourth line rhyme. Common Meter requires a strict ABAB rhyme scheme. The tone, the rhyme scheme, and the varied meter distinguish Ballad Meter from Common Meter.
ellauri078.html on line 99: The singing of hymns, by the way, was not always a feature of Christian worship. For dumb anglo-saxons it was the briton Isaac Watts, a nonconformist (lue hihhuli) during the late 17th Century, who wedded the meter of Folk Song and Ballad to scripture. One of the churches that fully adopted Watts’ hymns was the The First Church of Amherst, Massachusetts, where Dickinson from girlhood on, worshiped.
ellauri078.html on line 101: One more variation on ballad meter would be fourteeners. Fourteeners essentially combine the Iambic Tetrameter and Trimeter alternation into one line. Examples of the form can be found as far back as George Gascoigne – a 16th Century English Poet who preceded Shakespeare. The Yellow Rose of Texas would be an example (and is a tune to which many of Dickinson’s poems can be sung). Wallu varmaan luki tän saman plokisivun ja kuunteli Melvis Pressulan whitey versiota.
ellauri078.html on line 109: for-death-updated.jpg" />
ellauri078.html on line 137: Between 1852 and 1855 he served a single term as a representative from Massachusetts to the U.S. Congress. In Amherst he presented himself as a model citizen and prided himself on his civic work—treasurer of Amherst College, supporter of Amherst Academy, secretary to the Fire Society, and chairman of the annual Cattle Show. Comparatively little is known of Emily’s mother, who is often represented as the passive wife of a domineering husband. Her few surviving letters suggest a different picture, as does the scant information about her early education at Monson Academy. Academy papers and records discovered by Martha Ackmann reveal a young woman dedicated to her studies, particularly in the sciences.
ellauri078.html on line 141: By Emily Dickinson’s own account, she delighted in all aspects of the school—the curriculum, the teachers, the students. The school prided itself on its connection with Amherst College, offering students regular attendance at college lectures in all the principal subjects— astronomy, botany, chemistry, geology, mathematics, natural history, natural philosophy, and zoology. As this list suggests, the curriculum reflected the 19th-century emphasis on science. That emphasis reappeared in Dickinson’s poems and letters through her fascination with naming, her skilled observation and cultivation of flowers, her carefully wrought descriptions of plants, and her interest in “chemic force.” Those interests, however, rarely celebrated science in the same spirit as the teachers advocated.
ellauri078.html on line 143: In an early poem, she chastised science for its prying interests. Its system interfered with the observer’s preferences; its study took the life out of living things. In “‘Arcturus’ is his other name” she writes, “I pull a flower from the woods - / A monster with a glass / Computes the stamens in a breath - / And has her in a ‘class!’” At the same time, Dickinson’s study of botany was clearly a source of delight. She encouraged her friend Abiah Root to join her in a school assignment: “Have you made an herbarium yet? I hope you will, if you have not, it would be such a treasure to you.” She herself took that assignment seriously, keeping the herbarium generated by her botany textbook for the rest of her life.
ellauri078.html on line 145: Behind her school botanical studies lay a popular text in common use at female seminaries. Written by Almira H. Lincoln, Familiar Lectures on Botany (1829) featured a particular kind of natural history, emphasizing the religious nature of scientific study. Lincoln was one of many early 19th-century writers who forwarded the “argument from design.” She assured her students that study of the natural world invariably revealed God. Its impeccably ordered systems showed the Creator’s hand at work.
ellauri078.html on line 147: Dickinson found the conventional religious wisdom the least compelling part of these arguments. From what she read and what she heard at Amherst Academy, scientific observation proved its excellence in powerful description. The writer who could say what he saw was invariably the writer who opened the greatest meaning to his readers. While this definition fit well with the science practiced by natural historians such as Hitchcock and Lincoln, it also articulates the poetic theory then being formed by a writer with whom Dickinson’s name was often later linked. In 1838 Emerson told his Harvard audience, “Always the seer is a sayer.”
ellauri078.html on line 151: Dickinson left the academy at the age of 15 in order to pursue a higher, and for women, final, level of education. In the fall of 1847 Dickinson entered Mount Holyoke Female Seminary. Under the guidance of Mary Lyon, the school was known for its religious predilection. Part and parcel of the curriculum were weekly sessions with Lyon in which religious questions were examined and the state of the students’ faith assessed. The young women were divided into three categories: those who were “established Christians,” those who “expressed hope,” and those who were “without hope.” Much has been made of Emily’s place in this latter category and of the widely circulated story that she was the only member of that group. Years later fellow student Clara Newman Turner remembered the moment when Mary Lyon “asked all those who wanted to be Christians to rise.” Emily remained seated. No one else did. Turner reports Emily’s comment to her: “‘They thought it queer I didn’t rise’—adding with a twinkle in her eye, ‘I thought a lie would be queerer.’“
ellauri078.html on line 196: It was written by Isaac Watts, and published in Hymns and Spiritual Songs in 1707. It is significant for being an innovative departure from the early English hymn style of only using paraphrased biblical texts, although the first two lines of the second verse do paraphrase St Paul at Galatians 6:14. The poetry of "When I survey..." may be seen as English literary baroque.
ellauri078.html on line 197: The hymn is usually sung to either "Rockingham" or "Hamburg", the former being more closely associated with the text in British and Commonwealth hymnals. Another alternative, associated with the text in the 19th and 20th centuries, is "Eucharist" by Isaac B. Woodbury.
ellauri078.html on line 219: Watts kuului isänsä lailla nonkonformisteihin, jotka eivät hyväksyneet valtiokirkon kirkkokäsikirjaa. Isä oli pojan syntyessä vankilassa uskonsa tähden. Isaac Watts valmistui vapaakirkon papiksi ja tuli lontoolaisen Mark Lanen vapaaseurakunnan palvelukseen. Jo opiskeluaikana, parinkymmenen ikäisenä, Isaac Watts sepitti noin 200 virttä. Kun katson ristin ihmettä on yksi niistä.
ellauri078.html on line 276: Because I could not stop for Death – Kun en pysäyttänyt kuolemalle
ellauri078.html on line 277: He kindly stopped for me – se ystävällisesti pysähtyi mun kohdalle
ellauri078.html on line 296: We paused before a House that seemed Me pysähdyttiin talon eteen
ellauri078.html on line 306: In a letter to Abiah Root, Dickinson once asked, "Does not Eternity appear dreadful to you . . . I often get thinking of it and it seems so dark to me that I almost wish there was no Eternity. To think that we must forever live and never cease to be. It seems as if Death which all so dread because it launches us upon an unknown world would be a relief to so endless a state of existense."
ellauri079.html on line 43: The name "slapstick" originates from the Italian Batacchio or Bataccio – called the "slap stick" in English – a club-like object composed of two wooden slats used in commedia dell'arte. When struck, the Batacchio produces a loud smacking noise, though it is only a little force that is transferred from the object to the person being struck. Actors may thus hit one another repeatedly with great audible effect while causing no damage and only very minor, if any, pain. Along with the inflatable bladder (of which the whoopee cushion is a modern variant), it was among the earliest special effects. Pynchonilla on myös pierutyynyjä.
ellauri079.html on line 49: Tollainen liikennemerkki tuli kuin koitti kazella tämän albumin kansikuvaa netissä. Voi helkkari, noi jenkit on sitten tyhmänahneita. Thou shalt not steal from me, though its okay for me to steal from thee. Stop the steal!
ellauri079.html on line 63: Sarja alkaa Jed Klampetilla, köyhtynyt ja leskeytynyt mäkitupalainen joka asuu öljyrikkaan suon laidalla tyttärineen ja anoppeineen, löytää öljyä ampuessaan kaniinia. OK Öljy-Yhtiön vakooja tajuaa miten iso öljykenttä on, ja yhtiö maxaa sille (Jedille, ylläri) omaisuuden oikeudesta porata sen mailla. Patriarkka Jedin serkku Helmi Bodine tökkii sitä muuttamaan Kaliforniaan kuultuaan että sen vaatimaton tontti voisi tuottaa $25 miljuunaa (sama kuin $211 miljuunaa vuonna 2019), ja painostaa sitä ottamaan poikansa Jethron mukaan. Perhe muuttaa kartanoon varakkaille Beverlyn mäkiseudulle Kaliforniaan, Jedin pankkiirin, Milburn Drysdalen ja sen vaimon Margaretin naapuriin. Margaretilla on nolla kärsivällisyys mäkitupalaisiin nähden.
ellauri079.html on line 85: Jethro mainitaan Läpän loputtoman pitkässä alanootissa 110 s. 998. Se on Jedin serkun Helmi Bodinen poika (vaikka se sanoo Jediä "Roope-sedäxi"). Helmin äiti ja Jedin isä olivat sisaruxia. Hän ajaa Klampetin perheen niiden uuteen kotiin Kaliforniassa ja jää niiden luoxe jatkamaan kasvatustaan. Muut kerskailevat Jethron "kuudennen luokan koulutuxella", mutta hän on tietämätön lähes jokaisesta nykyaikaisen Kalifornian elämän aspektista. Yhdessä episodissa se päättää mennä opistoon. Se ilmoittautuu myöhään lukukaudella paikalliseen sihteeriopistoon ja "ansaizee" diploominsa päivän lopussa koska on niin häirikkö. Ihan niinkun Donald Trump. Tää oli ironinen sisäpiirin vizi: – oikeasti Jethrolla oli kandintutkinto liiketaloudessa, sivuaineena filosofia, Santa Claran yliopistosta. (Missäs tässä oli se ironia? Se livahti nyt ihan ohize.)
ellauri079.html on line 99: Jane Hathaway, jota Klampetit sanoo Jane-neidixi, on Drysdalen lojaali, korkeakoulutettu ja tehokas sihteerikkö. Vaikka se haluttomasti toteuttaa hänen toiveensa, se pitää aidosti perheestä ja koittaa suojella niitä pomonsa ahneudelta. Neiti saa usein "pelastaa" Drysdalen sen omilta juonilta, saamatta paljon tai yhtään kiitosta ponnistuxistaan. (Tämmöisiä hahmoja oli paljon Silta-sarjassa. Ainoastaan päähenkilöt sai tehdä mitä huvitti.) Klampetit pitää sitä perheenjäsenenä niinkuin kotiapulaista; jopa Mummi, joka vähiten viihtyy Kaliforniassa, pitää siitä suuresti. Jane on vähän ihastunut Jethroon lähes koko sarjan ajan. Vuonna 1999, TV Guide rankkasi Janen numerolle 38 luettelossa "50 kaikkien aikojen TV-hahmoa". Mikähän sen sijoitus olis nyt? Nyt on tunnetumpi Amy Hathaway. Anne Hathaway oli nuoren Bill Shakespearen 8v vanhempi MILF-puoliso. Bill oli tempassut sen paxuxi. Se eli kuitenkin 8v kauemmin kuin Bill. Se nauraa parhaiten joka nauraa viimexi. Mäkitupalaisista se oli sitten Jethro.
ellauri079.html on line 115: Ellie May Clampett was unable to do much more in getting her career to take off. She went on to become a gospel singer for a while and even practiced real estate for a bit. But nothing ever really kept her from going back to show business as she felt that this was where she belonged. Ellie May passed away from pancreatic cancer in 2015.
ellauri079.html on line 122: A lot of fans will remember this awkward but funny family from TV and probably be able to sing the theme song without having to hear it. The Beverly Hillbillies were after all a favorite show back in their day and inspired a lot of other ideas that came much later, like David Foster Wallace´s magnum opus The Infinite Jest. The attempt to make a movie out of the show wasn’t all that successful and kind of left a bad taste in a lot of peoples’ mouths since it was such a poor attempt that even watching the trailer was something that people didn’t want to admit for a while. Sometimes the best thing you can do is remember the good times and think back to the original that made it something special. Lets hope they will never, never try to make a movie out of Infinite Jest. Jim Incandenza tried that once already, with singularly bad results.
ellauri079.html on line 135: The earliest known document of the lands now comprising Amherst is the deed of purchase dated December 1658 between John Pynchon of Springfield and three native inhabitants, referred to as Umpanchla, Quonquont, and Chickwalopp. According to the deed, "ye Indians of Nolwotogg (Norwottuck) upon ye River of Quinecticott (Connecticut)" sold the entire area in exchange for "two Hundred fatham of Wampam & Twenty fatham, and one large Coate at Eight fatham wch Chickwollop set of, of trusts, besides severall small giftes".
ellauri079.html on line 137: Wampum is a traditional shell bead of the Eastern Woodlands tribes of Native Americans. It includes white shell beads hand fashioned from the North Atlantic channeled whelk shell and white and purple beads made from the quahog or Western North Atlantic hard-shelled clam. Before European contact, strings of wampum were used for storytelling, ceremonial gifts, and recording important treaties and historical events, such as the Two Row Wampum Treaty or The Hiawatha Belt. Wampum was also used by the northeastern Indian tribes as a means of exchange, strung together in lengths for convenience. The first Colonists adopted it as a currency in trading with them. Eventually, the Colonists applied their technologies to more efficiently produce wampum, which caused inflation and ultimately its obsolescence as currency.
ellauri079.html on line 144: Amherst was Commander-in-Chief of the forces of North America during the French and Indian War who, according to popular legend, singlehandedly won Canada for the British and banished France from North America.
ellauri079.html on line 145: Amherst is also infamous for recommending, in a letter to a subordinate, the use of smallpox-covered blankets in warfare against the Native Americans along with any "other method that can serve to Extirpate this Execrable Race".
ellauri079.html on line 238: In this article, the ability of partnerships to generate goods that enhance the quality-of-life of socially and economically deprived urban communities is explored. Drawing on Rawl's study on social justice [Rawls, J.: 1971, A Theory of Justice (Harvard University Press, Cambridge)] and Sen's capabilities approach [Sen, A.: 1992, Inequality Re-Examined (Harvard University Press, Cambridge, MA); 1999, Development as Freedom (Oxford University Press, Oxford); 2009, The Idea of Justice (Ellen Lane, London)], we undertake an ethical evaluation of the effectiveness of different (...)
ellauri079.html on line 248: Cowardice and Courage. My son and myself. James D. Wallace - forthcoming - American Philosophical Quarterly.
ellauri079.html on line 277: In Quandaries and Virtues, Edmund Pincoffs maintains that we observe a multiplicity of moral norms. A common life in which we participate supplies a context in which many virtues play diverse functional roles. He suggests, without developing the idea, that such a common life provides us with a structure for organizing and harmonizing the many moral norms we attempt to pursue. This essay explores that idea. Bodies of shared practical knowledge, such as medicine and scientific research, provide examples of empirically (...)
ellauri080.html on line 126: You might find it helpful to use the acronym OCEAN (openness, conscientiousness, extraversion, agreeableness, and neuroticism) when trying to remember the big five traits. CANOE (for conscientiousness, agreeableness, neuroticism, openness, and extraversion) is another commonly used acronym. It also helps to count them with your fingers to make sure you did not forget anything.
ellauri080.html on line 210:
ellauri080.html on line 299: Based on this research, many psychologists now believe that the five personality dimensions are not only universal; they also have biological origins. Psychologist David Buss has proposed that an evolutionary explanation for these five core personality traits, suggesting that these personality traits represent the most important qualities that shape our social landscape.
ellauri080.html on line 308: One study of the genetic and environmental underpinnings of the five traits looked at 123 pairs of identical twins and 127 pairs of fraternal twins. The findings suggested that the heritability of each trait was 53 percent for extraversion, 41 percent for agreeableness, 44 percent for conscientiousness, 41 percent for neuroticism, and 61 for openness.
ellauri080.html on line 340: The Temperament and Character Inventory (TCI) is an inventory for personality traits devised by Cloninger and Al. It is closely related to and an outgrowth of the Tridimensional Personality Questionnaire (TPQ), and it has also been related to the dimensions of personality in Zuckerman's alternative five and Eysenck's models and those of the five factor model.
ellauri080.html on line 359: Cloninger, C. R. (2004). Feeling good: The science of well-being. New York: Oxford University Press.Google Scholar
ellauri080.html on line 363: Self-directedness (self-concept) is one of the three aspects of human character in Cloninger’s biopsychosociospiritual model of personality (Cloninger et al. 1993). This character trait involves a person’s sense of responsibility, hopeful purpose, self-acceptance, self-actualization, and resourcefulness (Cloninger 2004). See Cooperativeness and Self-transcendence for the other two aspects of human character.
ellauri080.html on line 365: Self-directedness can be seen as the executive branch of a person’s system of mental self-government. People who are self-directed recognize that their attitudes, behaviors, and problems reflect their own choices. They tend to accept responsibility for their attitudes and behavior and they impress others as reliable and trustworthy persons. As a result, a person’s Self-directedness is an important indicator of reality testing, maturity, and vulnerability to mood disturbance....
ellauri080.html on line 372: Self-transcendence: it’s a term you’ve probably heard before.
ellauri080.html on line 396: Biological rhythm: regular kids will easily stick to a routine. even toilet around the same time each day. This makes it easy for parents to have a predictable routine.
ellauri080.html on line 402: Adaptability: Highly adaptable people can easily switch from one activity or location to another, without any problems. Those who are less adaptable need to take time to feel comfortable with change or new situations.
ellauri080.html on line 405: Withdrawing children are slow to warm up. They need extra time to adjust to new situations and may hang back before they explore or join in. They may hesitate at a new social situation instead of joining in right away.
ellauri080.html on line 407: Persistence refers to how long you are able and willing to stick to a task, even when it is challenging. Some individuals are willing to keep working at something, even when they run into roadblocks along the way. Other people may be more willing to drop a task that is difficult and move on to something else. They may become very frustrated or ask for an adult to do it for them.
ellauri080.html on line 431: It seems to be a natural tendency of human nature to want to categorize the infinite variety of phenomenological reality into neat, distinct, and useful components. We have types and varieties from every area of human experience. There is some security when confronted by a brand new situation to be able to instantly ascribe this novelty to a pre-arranged mental coding system. Once we have categories we can describe differences and similarities – we can form hypotheses of relationship. This can be both useful and destructive, as unnecessary stereotyping leads to a relativizing of uniqueness. Jung walks this thin line by simply stating, “In my practical medical work with nervous patients I have long been struck be the fact that besides the many individual differences in human psychology there are also typical differences.”
ellauri080.html on line 435: He was well aware of the difficulty of presenting a general description of types and its inability to draw an absolutely correct picture. Still, his wealth of empirical evidence led him to deduce as ‘factual’ the existence of distinct types. This deduction was made many times before him and is a simple reflection of the nature of reality (the reality of Nature).
ellauri080.html on line 486: This is the primary basis for the philosophical conflicts between Fe/Ti and Te/Fi. This is demonstrated nicely by two quotes from famous philosophers representing each worldview:
ellauri080.html on line 488: “Behind all logic and its seeming sovereignty of movement, too, there stand valuations or, more clearly, physiological demands for the preservation of a certain type of life.” — Friedrich Nietzsche (INTJ). Nietsche oli näät tenacious visionaries, oriented towards action. Vaikkei se koskaan tehnyt paljon paskaakaan.
ellauri080.html on line 492: This relates directly to CelebrityTypes’ observation of “NTP Knowing and NTJ Willing”, though my proposition is that this in fact applies across all types in the form of these judging axes, albeit with varying degrees of appearance. I believe that in the sense above, the FE/TI axis is more naturally wired to seek abstract knowledge, while TE/FI is more naturally wired to make concrete its visionary will.
ellauri080.html on line 494: Hence, the TE/FI attitude, represented by Nietzsche, assumes that people do things because they want to, they desire to, they have a passionate, sentimental drive to: desires and feelings are the metaphysical bottom-line, for which structure serves only as a vehicle. Meanwhile, the FE/TI attitude represented by Hume assumes that people do things because that is what makes sense to them: because that is the decision-making paradigm which they are working off of, and all feelings, motivations, and desires result from the way a person chooses to logically view the world, whether they realize it or not. Feelings and motivations are merely the skin of logically ascertainable principles upon which people operate.
ellauri080.html on line 512: These two attitudes can be summed up as ‘conjecturing’ and ‘examining’ respectively. The one axis seeks to discover, envision or predict the potential course (NI) plotted by their various raw experiences of things (SE); obviously the image I am summoning here is that of a scatterplot and line of best fit, though one could also summon the image of a researcher recording their observations and then forming overarching conclusions abstracted from that data.
ellauri080.html on line 526: A dominant NI type, for instance, is constantly conjecturing from whatever data they have: it’s what they do, and that’s why these types will often feel like they have a lot to say on topics regardless of their expertise, because they can still conjecture an intriguing point of view from what little data they have; of course, depending on their skill, luck, and their sample size, it is not uncommon for their ‘lines of best fit’, as it were, to be off by some degree. In fact, Ni types are often used to this and, at least in my experience, can sometimes conjecture about how accurate their own conjectures are likely to be. Se conjecture like this too, believe it or not, just not as consistently, but it is part of what can lend that peculiar air of surety or confidence to the ESTP’s speech, or the driven spontaneity of the ESFP’s decisions. These types feel that they see something before them in glorious clarity and sharpness. How long that vision will last varies.
ellauri080.html on line 528: Meanwhile, the NE/SI axis is not so trusting of direct experience, which is hardly a mystery, because their perception of reality is introverted, meaning they aren’t interested in direct and photographic reality, but in the ideal versions of experiences abstracted from reality (e.g. Socrates’ search for the overarching ‘idea’ of everyday things like dogs, beds, piety, etc., as opposed to individual instances of these things). This is why, as CelebrityTypes also points out, “The person will also be more careful and meticulous (SI) because there is an unconscious striving to contribute one’s observations to building a system which is valid not just in the here and now, but which is perceived to be true in general: To generate the type of knowledge that could conceivably end up in a future textbook on the subject.” The axis makes use of Ne’s multifaceted nature to accomplish this.
ellauri080.html on line 530: This helps illuminate a number of characteristics of SI and NE individually: dominant SI types focus their energy on the apprehension and upholding of the Truth as it is carefully and cautiously composited and systematically tested for weaknesses; hence, their stereotypically thorough, cautious, and reserved nature, and why they are not so sure in idea-based conversation as Ni types: because of just that — they aren’t sure. Meanwhile, dominant NE types, focusing their energy on the exploration and experimentation from various angles, have the same presence of doubt, which is why NE types so often eschew dogma and may be perceived as intellectually ‘flakey’ or ‘capricious’ because they never truly commit to anything: it’s all experimentation and exploration, forming a composite Truth, though their trouble is they never want to stop. The SI’s trouble, on the other hand, is that they don’t want to start.
ellauri080.html on line 542: This axis is also apparent in my own videos: you’ll notice there are quite a few of them, partly because I keep on redoing the same topics whenever I feel I’ve hit on a new perspective that I then can’t help but explain as though it were my new ‘doctrine’ because it suddenly seems so much more clear and beautiful and compelling than any previous perspectives, and I just want to get that pure idea out. Literally, after I do a video on a compelling subject, if I did it well, I’ll feel like I’ve emptied myself out, and I’ll very easily forget what it was that I just explained in that video. The idea dulls, I start finding some problems with it, and over time I mull it around with other material and then become bedazzled by the next rich synthesis.
ellauri080.html on line 556: Clinicians must take note of the high prevalence and risk of depression among persons with ASD, which may be under-reported. We initially investigated whether temperament and character could be risk factors, but found no association. However, we did find that depression might be a high predictor for suicide ideation, which could remain under-reported in adults with autism, due to impaired communication and problems with expressing emotions and thoughts.
ellauri080.html on line 559: The rate of suicide attempts increased with the age at first diagnosis, with the highest age-based suicide rate in autism for individuals aged 30 to 39 years.
ellauri080.html on line 561: In all subjects from our research on PubMed, 21.3% of subjects with autism spectrum disorder reported suicidal ideation, have attempted suicide or died by suicide (115 out of 539 subjects) and 7.7% of subjects supported for suicidal thoughts or attempted suicide exhibited an autism spectrum disorder (62 out of 806 subjects), all ages combined. Suicidal ideation and morbid preoccupation are particularly common in adolescents and young adults.
ellauri080.html on line 566: Suicide attempts are accompanied by a willingness for death and can lead to suicide. They are more common in high-functioning autism and Asperger subjects. The methods used are often violent and potentially lethal or fatal. (What's the diff? Ah I get it: school killings and the like. Whether you chill yourself only or others besides.)
ellauri080.html on line 575: Gilligan's Island is an American sitcom. It aired for three seasons on the CBS network from September 26, 1964, to April 17, 1967. The series followed the comic adventures of seven castaways as they attempted to survive on an island on which they had been shipwrecked. Most episodes revolve around the dissimilar castaways' conflicts and their unsuccessful attempts, for whose failure Gilligan was frequently responsible, to escape their plight.
ellauri080.html on line 577: Gilligan's Island ran for 98 episodes. All 36 episodes of the first season were filmed in black and white and were later colorized for syndication. The show's second and third seasons (62 episodes) and the three television film sequels (aired between 1978 and 1982) were filmed in color. Last aired: 2001.
ellauri080.html on line 599: The two-man crew of the charter boat SS Minnow and five passengers on a "three-hour tour" from Honolulu run into a typhoon and are shipwrecked on an uncharted island somewhere in the Pacific Ocean. Their efforts to be rescued are typically thwarted by the inadvertent conduct of the hapless first mate, Gilligan. In 1997, show creator Sherwood Schwartz explained that the underlying concept is still "the most important idea in the world today". That is, people with extremely different characters and backgrounds being in a situation where they need to learn how to get along and cooperate with each other as a matter of survival.
ellauri080.html on line 605: The shipwrecked castaways desperately want to leave the remote island, and various opportunities frequently present themselves, but always fail, usually due to some bumbling error committed by Gilligan. Sometimes this would result in Gilligan saving the others from some unforeseen flaw in their plan.
ellauri080.html on line 609: Life on the island. A running gag is the castaways' ability to fashion a vast array of useful objects from bamboo, gourds, vines and other local materials. Some are simple everyday things, such as eating and cooking utensils, while others (such as a remarkably efficient lie detector apparatus) are stretches of the imagination. Russell Johnson noted in his autobiography that the production crew enjoyed the challenge of building these props. These bamboo items include framed huts with thatched grass sides and roofs, along with bamboo closets strong enough to withstand hurricane-force winds and rain, the communal dining table and chairs, pipes for Gilligan's hot water, a stethoscope, and a pedal-powered car.
ellauri080.html on line 691: “Drinking to intoxication is a social activity that is more likely to occur in a group,” said first author Duneesha De Alwis, PhD, a postdoctoral fellow in the Department of Psychiatry. “People with autistic traits can be socially withdrawn, so drinking with peers is less likely. But if they do start drinking, even alone, they tend to repeat that behavior, which puts them at increased risk for alcohol dependence.”
ellauri080.html on line 693: “There seems to be a strong genetic overlap between ADHD and autism,” De Alwis said. “And it’s very common for people with ADHD to have autistic traits. These individuals may not have an autism spectrum disorder, but they typically score high on measurements of autistic traits.”
ellauri080.html on line 696: “It could be that people with just a few autistic traits have an increased risk of substance-abuse problems, while those with more traits are somehow protected,” Agrawal concluded. “For this study, we clumped all of these symptoms together. In future research, we want to look at how individual traits-like repetitive behaviors or being withdrawn socially-may influence risk. It could be that some traits related to autism are protective, while others elevate the risk for alcohol and substance-abuse problems.”
ellauri080.html on line 712: The program was critically acclaimed for focusing on children's emotional and physical concerns, such as death, sibling rivalry, school enrollment, and divorce.
ellauri080.html on line 713: Rogers had a difficult childhood. He was shy, introverted, and overweight, and was frequently homebound after suffering bouts of asthma. He was bullied and taunted as a child for his weight, and called "Fat Freddy".
ellauri080.html on line 717: Rogers swam daily at the Pittsburgh Athletic Association, after waking every morning between 4:30 and 5:30 A.M. to pray and to "read the Bible and prepare himself for the day". He did not smoke or drink. He was a skinny shrimp who weighed 143lb (65kg) most of his adult life.
ellauri080.html on line 734: Gandhi later made a vow to not take milk products, but ill-health again forced him to change his mind and he took goats-milk.
ellauri080.html on line 735: In his adult life, Gandhi never drank alcohol and claimed that alcohol was ‘one of the most greatly-felt evils of the British Rule.’ Ill-health may have forced him to take a cup or two now and then.
ellauri080.html on line 737: Gandhi’s early law career in India was a struggle. He also refused a job as a high-school teacher in Bombay. To make a living, he took a job in South Africa for an Indian law firm.
ellauri080.html on line 741: In 1897, he was stripped and nearly lynched by a white mob in Natal, but when the governor sought to press charges, Gandhi refused – saying he didn’t want to use a court of law for personal issues.
ellauri080.html on line 742: In 1899, at the outbreak of the Boer War, he formed an Indian ambulance service encouraging his fellow Indians to serve the British – despite the prejudice they were facing.
ellauri080.html on line 744: For his service in the Boer War, Gandhi was awarded the Queen’s South Africa Medal. What the fuck was he doing fighting a colonial war for the British? On the other hand, Boers were no better than Brits in that respect. They took turns on sitting on the natives, with the Indian middle class sitting in the middle.
ellauri080.html on line 745: In 1906, Gandhi led the Indian population in South Africa in a series of non-violent protests against new laws forcing Indians to register. It was the birth of satyagraha (“devotion to truth”).
ellauri080.html on line 747: When Gandhi left South Africa in 1914, the South African leader Jan Smuts wrote to a friend “The shrimp has left our shores,… I hope forever.”
ellauri080.html on line 748: Gandhi was never a man to hold a grudge. While in jail in South Africa he prepared a pair of sandals for Jan Smut to prove there was no ill-feeling. Smuts, in turn, gave a boot to his political adversary, Gandhi.
ellauri080.html on line 749: During the First World War, Gandhi lived in India and was generally supportive of the British war effort, and even encouraged soldiers to join the British Indian army.
ellauri080.html on line 751: 1919 was a turning point for Gandhi; the government passed a new law which said those accused of sedition could be imprisoned without trial, also the Amritsar Massacre where 400 protesting Indians were killed. It was in 1919 that Gandhi turned against acquiescence to the British Empire and he began to lead non-violent protests.
ellauri080.html on line 753: In Feb 1922, Gandhi electrified the country by transforming the Indian National Congress into a power station. Thousands of Indians across the country followed Gandhi, and many ended in jail.
ellauri080.html on line 754: Gandhi’s most famous campaign was the Salt march of 1930. Gandhi walked to the ocean to make his own salt – thereby non-violently oppose the British law which forbade the Indians from making their own salt. Gandhi used to drink his own pee in the mornings to retain the salt.
ellauri080.html on line 757: Gandhi campaigned vigorously for the rights of the untouchable caste or Dalit caste. He once remarked that if he was to be reborn, he would likely be reborn amongst the untouchable cast.
ellauri080.html on line 766: In April 1942, an early Indian independence leader Sri Aurobindo urged Mahatma Gandhi to accept the proposals of Sir Stafford Cripps which gave India dominion status as a way to secure a united independent India. Gandhi refused the Cripps proposals.
ellauri080.html on line 770: Rabindranath Tagore, who was awarded the Nobel Prize for literature, was a great admirer of Gandhi, it was often Tagore alone who could persuade Gandhi to give up his fasts unto death.
ellauri080.html on line 774: Gandhi was nominated several times for the Nobel Peace Prize, but he was never awarded the prize. In 1948, the prize was left unawarded with the committe seriously considering a posthumous prize.
ellauri080.html on line 779: Gandhi despised his own sexual desires, and despised sex in any context except for procreation. He preached that the failure to control carnal urges led to complaints including constipation. He believed that sex was bad for the health of an individual, and that sexual freedom would lead Indians to failure as a people. He sought to consign his nation to what Martin Luther called "the hell of celibacy". He took his own celibacy vow unilaterally, without consulting his wife.
ellauri080.html on line 783: During Gandhi's time as a dissident in South Africa, he discovered a male youth had been harassing two of his female followers. Gandhi responded by personally cutting the girls' hair off, to ensure the "sinner's eye" was "sterilised". Gandhi boasted of the incident in his writings, pushing the message to all Indians that women should carry responsibility for sexual attacks upon them. Such a legacy still lingers. In the summer of 2009, colleges in north India reacted to a spate of sexual harassment cases by banning women from wearing jeans, as western-style dress was too "provocative" for the males on campus.
ellauri080.html on line 785: Gandhi believed Indian women who were raped lost their value as human beings. He argued that fathers could be justified in killing daughters who had been sexually assaulted for the sake of family and community honour. He moderated his views towards the end of his life. But the damage was done, and the legacy lingers in every present-day Indian press report of a rape victim who commits suicide out of "shame". Gandhi also waged a war against contraceptives, labelling Indian women who used them as whores.
ellauri080.html on line 789: Gandhi cemented, for another generation, the attitude that women were simply creatures that could bring either pride or shame to the men who owned them. Again, the legacy lingers. India today, according to the World Economic Forum, finds itself towards the very bottom of the gender equality index. Indian social campaigners battle heroically against such patriarchy. They battle dowry deaths. They battle the honour killings of teenage lovers. They battle Aids. They battle female foeticide and the abandonment of new-born girls.
ellauri080.html on line 791: In the words of the Indian writer Khushwant Singh, "nine-tenths of the violence and unhappiness in this country derives from sexual repression". Gandhi isn't singularly to blame for India's deeply problematic attitudes to sex and female sexuality. But he fought, and succeeded, to ensure the country would never experience sexual freedom while his legend persevered. Gandhi's genius was to realise the great power of non-violent political revolution. But the violence of his thoughts towards women has contributed to countless honour killings and immeasurable suffering.
ellauri080.html on line 793: Gandhi placed great value on self-sufficiency. As a lawyer he learnt to wash his own clothes, and later he also learnt to cut his own hair. Even though he was initially ridiculed for his messy hairstyle. Okay he said and shaved his head. Made him look the jailbird he was.
ellauri080.html on line 805: Gandhi was also inspired by Henry David Thoreau’s “Civil Disobedience” John Ruskin (for his critique of capitalism) and Leo Tolstoy and his philosophy of non-violence.
ellauri080.html on line 850: Vipassanā (Pāli) or vipaśyanā (Sanskrit) literally "hyper, super (vi), seeing (passanā)", is a Buddhist term that is often translated as "insight". The Pali Canon describes it as one of two qualities of mind which is developed (bhāvanā) in Buddhist meditation, the other being samatha (mind calming). It is often defined as a form of meditation that seeks "insight into the true nature of reality", defined as anicca "impermanence", dukkha "suffering, unsatisfactoriness", anattā "non-self", the three marks of existence in the Theravada tradition, and as śūnyatā "emptiness" and Buddha-nature in the Mahayana traditions.
ellauri080.html on line 877: Aasi osoittaa merkkejä riemusta ja euforiasta myös. Sama mitä sille tekee tai miten pahasti, aasi kazoo aina asioiden valoisampaa puolta ja on olevinaan ihan kuin ei mitään. Joko niin tai sitten se on vaan huonomuistinen eläin. Euforian tunne lisää sen hyperaktiivisuutta. Koska se on aina onnellinen ja hyperaktiivinen, on vaikea saada sen...
ellauri080.html on line 1038: Vaikka apinat usein mieluummin työskentelee niiden kaa joilla on samanlaisia luonteenpiirteitä ja ihanteita, biodiversiteetti tarjoaa mahdollisuuxia talentin lisäyxeen, ymmärryxeen ja luovuuteen, ja voi olla kriittistä ryhmän tai yhtiön menestyxelle. (Tää on muuten hyvin totalitäärinen ajatus, puhdasta fasismia! Tää ei ihan ole vanhan koulun villin lännen freedom-ajattelua! Sixkai Disneyn pitää sitä näin paljon termentää.) Biodiversiteetti jakautuu tavallisesti kahdelle tasolle (the haves and the havenots? Väärin arvattu - ) syvärakenteen diversiteettiin ja syvärakenteen diversiteettiin, kuin Chomskyn kieliopissa. (Kompetenssiin ja performanssiinko, missä ylärakenteella on se kompetenssi ja alarakenteelta odotetaan performanssia? taas väärin!) Pintatason diversiteetti heijastaa eroja apinoiden välillä jotka on helposti havaittavissa, kuten sukupuoli, ikä, rotu, entisyys, uskonto ja vammaisuus. Syvätason diversiteetti tarkoittaa niitä eroja joita on vaikeampi erottaa ja mitata, kuten luonne, uskomuxet, asenteet, arvot ja työskentely- sekä ajattelutavat. Biodiversiteetin tarkoitus on synnyttää kilpailua, ja tää kilpailu voi olla joko tuottoisaa tai luovaa tuhoa. Kielteiset kärhämät joita joskus nousee biodiversiteetin vuoxi... (Höpsis, tää on nyt ihan epäekologista! Useimmat kiistat on reviirikiistoja, joita tulee nimenomaan epädiversiteetistä, samassa ekolokerossa hääräävien rajakahakoista rajallisten resurssien äärellä.) ... niin että apinat ei tahdo työskennellä sekarotuisissa ryhmissä, sekä pinta- että syvätasolla. (Toisenrotuiset yleensä ajattelee myös hölmösti, vammasista puhumattakaan.) Kuiteskin, kun niitä hyvin höykytetään, kummallakin lailla diverssit tiimit on avain tuottavuuden lisäyxeen, kikyloikkaan, ja tiimin ongelmien ratkaisuun.
ellauri082.html on line 45: Elizabeth Lee Wurtzel (July 31, 1967 – January 7, 2020) was an American writer and journalist, known for the confessional memoir Prozac Nation, which she published at the age of 27. Her work often focused on chronicling her personal struggles with depression, addiction, career, and relationships. Wurtzel's work drove a boom in confessional writing and the personal memoir genre during the 1990s, and she was viewed as a voice of Generation X. In later life, Wurtzel worked briefly as an attorney before her death from breast cancer.
ellauri082.html on line 64:
He voted for Reagan.
ellauri082.html on line 70: Wallace was so embarrassed by his tendency to sweat that he carried a tennis racket in high school, hoping people would think he had just left the court. He was also serious about dental hygiene, keeping a toothbrush in his sock for emergencies.
ellauri082.html on line 83: In celebration of the empathetic, magical humanism of author David Foster Wallace. Seuraavassa Wallun valikoituja aforismeja.
ellauri082.html on line 91: 99% of compulsive thinkers’ thinking is about themselves; that 99% of this self-directed thinking consists of imagining and then getting ready for things that are going to happen to them; and then, weirdly, that if they stop to think about it, that 100% of the things they spend 99% of their time and energy imagining and trying to prepare for all the contingencies and consequences of are never good. In short that 99% of the head’s thinking activity consists of trying to scare the everliving shit out of itself.
ellauri082.html on line 101: The biography by Tyrannosaurus Max paints a less than flattering portrait of Wallace. That’s not to say it’s a vicious takedown—it’s probably about as even-handed as a biography about the author is going to be, and I can imagine books about him in the future being a lot less level-headed in either direction. Basically, DFW was an extremely troubled individual and probably not a very awesome person qua person. He was often misanthropic, violent, cruel (especially to women), and self-absorbed. But what’s great about the biography is how it allows these rather hideous characteristics to disgust as well as inform; knowing the uglier aspects of DFW’s personality is extremely enlightening with regard to his work. It seems to me that the writer was extremely aware of his immense character flaws and sought in his work (his novels and his non-fiction particularly) to overcome them, and in his work he was able to occupy a wholly different realm than he was in his actual life. Well actually not at all that different. The books project a rather nasty person too.
ellauri082.html on line 116: DFW: There is an ending as far as I’m concerned. Certain kind of parallel lines are supposed to start converging in such a way that an “end” can be projected by the reader somewhere beyond the right frame. If no such convergence or projection occurred to you, then the book’s failed for you.
ellauri082.html on line 118: WARNING: This whole thing is one gigantic spoiler. Only read it if you’ve already tried to figure it out for yourself first.
ellauri082.html on line 127: JOI’s wraith is responsible for the strange disturbances around ETA — tripods in the forest, moving Ortho’s bed, ceiling tiles on the floor. He knocks the ceiling tiles down in an attempt to find the DMZ. Pemulis is too distracted with getting expelled to have Hal take it, so JOI needs to get it to Hal some other way.
ellauri082.html on line 129: Described as coming from a kind of mold that “grows on other molds,” DMZ is an incredibly powerful and mysterious hallucinogen. It can have many different effects but often seems to transform a person’s ability to communicate. It is also nicknamed “Madame Psychosis,” after Joelle’s radio persona. Michael Pemulis manages to acquire some, but it is stolen before he and Hal can take it. It’s suggested that Hal has been affected by DMZ by the time of the Year of Glad, but it’s unclear how—whether from eating a piece of mold as a child and then withdrawing from marijuana, or having his toothbrush laced with Pemulis’s drugs (possibly by James’s wraith). As a result of this presumed DMZ consumption, Hal is able to feel strong emotions (which was impossible for him before) but unable to communicate.
ellauri082.html on line 131: JOI also created DMZ as part of an attempt to undo the effects of Hal’s eating mold as a child (recall: DMZ is a mold that grows on a mold). He left it along with the Entertainment (recall: ETA kids find JOI’s personal effects (670: “a bulky old doorless microwave…a load of old TP cartridges…mostly unlabelled”); the tapes and the DMZ are delivered together to the FLQ) which is about this goal (it stars a woman named Madame Psychosis (a street name for DMZ; another is 1st Av.) explaining that the thing that killed you in your last life will give birth to you in the next). The DMZ and the Entertainment were meant to go together for Hal. Now that the Entertainment has escaped, he needs to get Hal the DMZ.
ellauri082.html on line 133: Hal never leaves leaves his toothbrush unattended (870), but that’s no problem for a wraith. He places the DMZ on Hal’s brush and Hal brushes his teeth (860) and immediately begins experiencing symptoms: Ortho thinks Hal’s crying when Hal thinks he’s speaking in a neutral tone (862).
ellauri082.html on line 135: Hal’s symptoms indeed begin to reverse: he is now unable to properly communicate feelings (people see him as either laughing hysterically or terribly sad) but beginning to actually feel (like Gately, he spends a lot of time lying on the floor thinking about the past — the hero of nonaction from his essay (142)). While before, everyone could hear him except JOI; now only JOI can hear him (since, as with Gately, he can hear Hal’s thoughts).
ellauri082.html on line 137: By the time of the match, his symptoms are so bad he’s taken by ambulance to the hospital (16: “the only other emergency room I have ever been in [was] almost exactly one year back”), safely escaping the A.F.R.’s assault. Like fellow student Otis P. Lord, he gets the bed next to Gately. Joelle (who is at the hospital for a meeting) visits Gately on her way out and recognizes Hal. She tells them both about the hunt for the lethal Entertainment and the resulting Continental Emergency and they all go to dig up JOI’s grave. They persuade John Wayne, a spy for the A.F.R., to become a double agent and help sneak them into JOI’s Quebec burial site. Wayne presumably tells the A.F.R. he is actually a triple agent — that he will steal the tape as soon as Hal digs it up. But, as with Marathe, his loyalties are ultimately even-numbered (n40). The A.F.R. finds out and brutally murders him, which is why he can’t win the WhataBurger (16f).
ellauri082.html on line 141: he’s with a very sad kid and they’re in a graveyard digging some dead guy’s head up and it’s really important, like Continental-Emergency important, and Gately’s the best digger but he’s wicked hungry, like irresistibly hungry, and he’s eating with both hands out of huge economy-size bags of corporate snacks so he can’t really dig, while it gets later and later and the sad kid is trying to scream at Gately that the important thing was buried in the guy’s head and to divert the Continental Emergency to start digging the guy’s head up before it’s too late, but the kid moves his mouth but nothing comes out, and Joelle van D. appears … while the sad kid holds something terrible up by the hair and makes the face of somebody shouting in panic: Too Late. (934)
ellauri082.html on line 143: It’s too late because someone got there first and took the anti-Entertainment cartridge (126) embedded in JOI’s head (31). Whoever took it is presumably the person who’s made and mailed the extant copies. It couldn’t be the A.F.R. or O.U.S. or they wouldn’t still be searching for it. It probably wasn’t the F.L.Q. because they didn’t know how to read master cartridges—they just thought they were blank tapes in their displays were blank. (483n205) It couldn’t be Avril acting alone; she has problems but she’s not that kind of cold-blooded killer. It had to have been Orin.1
ellauri082.html on line 147: After the A.F.R. releases roaches into his giant glass tumbler, Orin cuts a deal with the A.F.R. and gives them the tape in return for letting him live. (He’s apparently still alive on p. 14.) The A.F.R. uses the tape to set off some sort of intracontinental conflagaration (16: “some sort of ultra-mach fighter too high overhead to hear slices the sky from south to north”) which apparently topples the Gentle administration (n114: “[Y.G. is] the very last year of Subsidized Time”).
ellauri082.html on line 149: As seen in Chapter 1, Hal’s condition deepens until he literally can’t communicate at all, but no longer feels like a robot anymore. (12: “I’m not a machine. I feel and believe.”) The only thing he has left is tennis and he looks forward to playing Ortho Stice in the final match of the WhataBurger. But Stice is possessed by his father (in the manuscript, Stice is called “the Wraithster”), so the novel ends as Hal finally gets to really interface with his father — in the only way he has left.
ellauri082.html on line 151: Thanks to Jeff Halley and Joe Giacona for help with the part about the DMZ.
ellauri082.html on line 155: Throughout the first half there are several major passages, basically monologues, from characters such as Schtitt, Hal and Marathe that critique the average American’s lack of objects of worship that are larger and therefore more permanent and perfect (in a sense) than the individual.
ellauri082.html on line 216: Robert Lee Frost (26. maaliskuuta 1874 San Francisco, Kalifornia, Yhdysvallat – 29. tammikuuta 1963 Boston, Yhdysvallat) oli yhdysvaltalainen runoilija ja kirjailija. Sitä ei pidä sekoittaa britteihin TV-hahmo David Frostiin eikä covid-tartuntaiseen brexit-neuvottelijaan elinikäisparoni David Frostiin.
ellauri082.html on line 218: Frost syntyi San Franciscossa, vaikka hänet usein yhdistetäänkin Uuteen-Englantiin. Hänen äitinsä oli skotti Isabelle Moodie ja hänen isänsä oli toimittaja William Prescott Frost Jr. Isä oli viinaanmenevä uhkapeluri ja tiukka kurinpitäjä, jolla oli palava intohimo politiikkaan. Isä kuoli 1885 tuberkuloosiin ollessaan vasta 36-vuotias. Isän kuoltua äiti, 11-vuotias Robert ja hänen hieman nuorempi sisarensa muuttivat Kaliforniasta Yhdysvaltain itärannikolle Massachusettsin Lawrenceen lähelle isän vanhempia. Äiti liittyi lahkolaiseen swedenborgilaiseen kirkkoon ja kastatti lapsensa siellä. Aikuisena Frost kuitenkin erosi kirkosta.
ellauri082.html on line 246: And miles to go before I sleep, Pitkä matka tehtävänä ennen unta.
ellauri082.html on line 247: And miles to go before I sleep. Pitkä matka tehtävänä ennen unta.
ellauri082.html on line 272: Frost was 38, pushing forty. Frost wrote the poem in June 1922 at his house in Shaftsbury, Vermont. He had been up the entire night writing the long poem "New Hampshire" and had finally finished when he realized morning had come. He went out to view the sunrise and suddenly got the idea for "Stopping by Woods on a Snowy Evening".[2] He wrote the new poem "about the snowy evening and the little horse as if I'd had a hallucination" in just "a few minutes without strain."
ellauri082.html on line 278: The things forbidden that while the Customs slept kiellettyjä aineita jotka olen smugglannut
ellauri082.html on line 284: Robert Frost is by no means the only poet in whom a hunger for recognition comes into conflict with a wariness, an inner reticence, a distaste for self-revelation. But I think in him the conflict was particularly acute. On the one hand he could be quite shameless in his pursuit of favourable reviews and his presentation to the public of a folksy and largely misleading image. On the other hand we have cryptic comments like in this poem it is not made explicit what the ‘things forbidden’ are that he has managed to preserve for himself but I take them to be his poems, or those things that his poems keep alive, and he is rightly confident enough in his own powers as a poet to feel that he has succeeded.
ellauri082.html on line 312: I’ve chosen to blog this particular passage, which runs ten pages in lenght, for a few reasons, the most honest reason being its unrelenting frankly honest potrayal of a person in the midst of a serious marijuana dependancy. Erdedy’s chapter has him eagerly awaiting the delivery of 200 grams of high-resin weed, of which he will force himself to smoke in its entirety in one hazy fog-induced sitting. Wallace, writing in the 3rd person, manages to get close enough to Erdedy’s running internal monologue to present to us a deeply troubled young man’s addiction and the lenghts he is willing to go to–whislt also attempting to redeem himself through his numerous attempts in kicking the addiction–in order to satisfy his intense cravings.
ellauri082.html on line 314: Wallace’s tight prose and his very precise use of the drug-users thought process, such as planning to smoke in large quantities to induce a horrible high in order to create an intense aversion to smoking or mulling over the decision to call a dealer for an update for their ETA, creates an incruciating relatable charatcer in Erdedy. Anyone who has struggled with slowing down or completely stopping a vice that has consumed their daily life may find this passage incredibly relatable.
ellauri082.html on line 348: In seinem Aufsatz Christentum und Religionsgeschichte aus dem Jahr 1897 reagiert Troeltsch zum einen auf die Infragestellungen christlicher Theologie durch Materialismus und Naturwissenschaft. Er stellt diesbezüglich fest, dass „der Geist eine aus der Natur unableitbare selbständige Kraft ist“, aus der „in Wechselwirkung mit den Anforderungen der sinnlichen Wirklichkeit“ die Geschichte entsteht.
ellauri082.html on line 354: Also lässt sich Troeltschs Aufsatz globalgeschichtlich in die Reihe von Reaktionen einordnen, mit denen Vertreter der Weltreligionen Buddhismus, (protestantisches) Christentum, Hinduismus und Islam ab Mitte des 19. Jahrhunderts auf die Herausforderungen des naturwissenschaftlichen Materialismus und der allgemeinen Religionsgeschichte antworten, zumeist indem Religion allgemein über Kriterien der Innerlichkeit und Universalität definiert und die eigene Tradition im Gegenüber zu anderen als vollständige Erfüllung dieser Kriterien dargestellt wird.
ellauri082.html on line 436: f) Curious George oli apina, jonka iskä oli keltahattuinen mies. Se otti kerran kloroformia, ja sitten kaikki pimeni.
ellauri082.html on line 498: The reader who found himself swamped with too much metaphysics in the last chapter will have a still worse time of it in this one, which is exclusively metaphysical. Metaphysics means nothing but an unusually obstinate effort to avoid thinking clearly.
ellauri082.html on line 501: A big problem here is the idea that our soul is just a bunch of mental states that fly away every which way as we die. That is very bad medicine for eternal soul as Plato saw, its the abominable soul as harmony argument. I must now try and find my way out of it before the hierarchy gets pissed.
ellauri082.html on line 504: In a general theory of evolution the inorganic comes first, then the lowest forms of animal and vegetable life, then forms of life that possess mentality, and finally those like ourselves that possess it in a high degree. (As you can see I am not one of your nature religions types but an honest to god homo sapiens chauvinist.)
ellauri082.html on line 507: "A motion became a feeling!—no phrase that our lips can frame is so devoid of apprehensible meaning." (Says Spencer - check out this guy.) And some Tyndall guy that everyone knew by heart in late 19th: "the passage from the physics of the brain to the corresponding facts of consciousness is unthinkable." (Nothing to it except fear of death and retribution. Funny but seriously I have never seen anything the matter with it. Your mind is like a little video camera connected to a bunch of neural networks that mill the images around. Whats wrong with this concept is hard for me to see.)
ellauri082.html on line 511: James lifts his blue jeans and says that for "continuity of evolution" if there is consciousness now somebody (guess who) must have been conscious all along. If we have pricks and cunts now somebody must have sported them from the dawn of time. Well at least Jamesey must then allow for our "fellow animals" some rudiments of soul, that's a big concession.
ellauri082.html on line 560: Liikunta: Yleinen ja äärimmäisen vaarallinen huume, joka voi johtaa kuolemaan! Liikunnan akuutteina vaikutuksina ovat mm. hikoilu, sykkeen kohoaminen ja hengityksen kiihtyminen. Yleisin syy aloittaa ovat ympäristön painostus, yhteiskunnan vaikutus, huono itsetunto sekä muun tekemisen puute. Käytön myötä siirryttäessä suurempiin annoksiin käyttäjät kokevat usein voimakasta euforiaa ja jäävät helposti koukkuun liikunnan aiheuttamaan serotoniinin vapautumiseen aivoissa. Tottumattomalla käyttäjällä suuri kerta-annos voi aiheuttaa pitkäkestoisia fyysisiä haittoja ja jopa sydänkohtauksen. Liikunnan vaikutuksen alaisena myös vammautumisriski on suuri.
ellauri082.html on line 665: Loma Linda, Kalifornia
ellauri082.html on line 731: Haslam, C. and Montrose, V.T. (2015) Should have known better: The impact of mating experience and the desire for marriage upon attraction to the narcissistic personality. Poster presented at: EHBEA Conference, 29th March to 1st April 2015, Helsinki, Finland. Tamara Montrose: Independent Researcher. Jane Williams´s Lab.
ellauri082.html on line 737: Another study by researchers Carrie Haslam and V. Tamara Montrose found that although narcissistic males do not make good partners, women aged 18 to 28 desire them more than other men. The researchers asked women about their dating experience and desire for marriage. They wanted to see whether these factors influenced their attraction to narcissistic men.
ellauri082.html on line 738: They found that young women with more dating experience and a greater desire for marriage were more attracted to narcissistic men. They write, “Despite future long-term mating desires which are unlikely to be achieved with a narcissistic male and possession of substantial mate sampling experience, females view the narcissistic male as a suitable partner.”
ellauri082.html on line 747: They argue that “contemporary Western democracies have become particularly hospitable environments for victim signalers to execute a strategy of nonreciprocal resource extraction.”
ellauri082.html on line 755: They argue that signaling both victimhood and virtue would maximize one’s ability to extract resources. People feel the most sympathy for a victim who is also a good person.
ellauri082.html on line 757: They found that Victim Signaling scores highly correlated with dark triad scores (r = .35). This association held after controlling for gender, ethnicity, income, and other factors that might make people vulnerable to mistreatment.
ellauri082.html on line 767: Victim signalers were more likely to cheat in this game. The researchers again found that these results held after controlling for ethnicity, gender, income, and other factors.
ellauri082.html on line 768: Regardless of personal characteristics, those who scored higher on dark triad traits were more likely to be victim signalers. And may be more likely to deceive others for material gain.
ellauri082.html on line 770: Participants were told to imagine they worked with another intern. And that they were competing to land a job. Participants were told, “You keep noticing little things about the way the intern talks to you. You get the feeling the other intern may have no respect for your suggestions at all. To your face, the intern is friendly, but something feels off to you.”
ellauri082.html on line 781: "The underrepresentation of girls and women in science, technology, engineering, and mathematics (STEM) is a continual concern for social scientists and policy makers. Using an international database on adolescent achievement in science, mathematics, and reading (n = 472,242), we show girls performed similarly or better than boys in science in two of every three countries, and in nearly all countries, more girls appeared capable of college-level STEM study than enrolled. Paradoxically, the sex differences in the magnitude of relative academic strengths and pursuit of STEM degrees increased with increases in national gender equality. The gap between boys’ science achievement and girls’ reading achievement relative to their mean academic performance was near universal. These sex differences in academic strengths and attitudes toward science correlated with the STEM graduation gap. A mediation analysis suggests that life-quality pressures in less gender equal countries promote girls’ and women’s engagement with STEM subjects."
ellauri082.html on line 802: Tässäkin käy ilmi jenkkijengin me first-filosofia, looking out for number one, staking your claim. Mä kolasin ja lapparoin meidän Volvolle parkkipaikan kun oli tullut lunta aivan vitusti. Kun hain auton korjaamolta ja tulin kotiin, Gretan palomies oli parkkeeraanut puzaamani ruutuun. No ei midiä, sehän on sen oikeus. Mä kolasin ja lapparoin uuden ruudun. Henkka (se palomies) tuli autolleen jotain hakemaan. Mä sanoin sille että saitpa hyvän parkkipaikan. Joo se sanoi ja painui sisään tyytyväisenä. En mä suuttunut enkä edes vittuillut sen enempää. Sehän on sen oikeus. Ei parkkipaikat ole kenenkään omia. Siis täällä Suomessa.
ellauri083.html on line 54: Her 1962 novel Satan Never Sleeps described the Communist tyranny in China. Following the Communist Revolution in 1949, Buck was repeatedly refused all attempts to return to her beloved China and therefore was compelled to remain in the United States for the rest of her life.
ellauri083.html on line 82: The writer Pearl S. Buck emerged into literary stardom in 1931 when she published a book called "The Good Earth." That story of family life in a Chinese village won the novelist international acclaim, the Pulitzer, and eventually a Nobel Prize. Her upbringing in China as the American daughter of missionaries served as inspiration for that novel and many others. By her death in 1973, Pearl Buck had written around 100 books.
ellauri083.html on line 90: WALSH: I had not known that my mother had written this in the last year or two of her life. And I certainly did not know that someone had spirited the manuscript out of a home in which she lived her last years in Vermont and had concealed it from me and the family for 40 years.
ellauri083.html on line 92: I was notified in December of last year that a woman in Texas who has a business buying storage units that have not paid their rent and she had purchased a unit in Fort Worth and discovered this manuscript, which was in a holographic form as a written manuscript, of course. And the woman in Texas wanted to sell it.
ellauri083.html on line 96: WALSH: To whomever. Initially, she wanted to put the manuscript on eBay and try to sell it there. I contacted an attorney in Philadelphia, Peter Hearn, and said we will not give her what she's asking for, but we will pay her a modest sum of money, and we wanted it returned immediately. That worked. I read the manuscript, and I said, you know, I want to get this published.
ellauri083.html on line 102: Just an amazing tour de force - but not surprising, given her production. You know, between age 40 and her death in 1973, she produced - and I'm going to give you a few numbers here - 43 novels, about 30 nonfiction books, 242 short stories, 37 children's books, 18 film and TV scripts, 500 articles and essays and thousands of letters.
ellauri083.html on line 116: WALSH: The novel follows the life of a brilliant young man, a genius, from his birth to his military career to a love affair with an older woman in London to Paris, where he meets a Chinese girl. And it is a very personal, fictional explanation of themes, of toleration and humanity that informed Pearl's work.
ellauri083.html on line 131: Very different from his novel Hunger, here Hamsun has written a sweeping story of one man's accomplishments as a homesteader in northern Norway near the border with Sweden. Isak, a young and very strong man, with no fear of work, goes looking for a good place to settle. He walks and walks, looking for a place that has everything he needs: water, haying grounds, pasture, areas to farm, timber. When he finally finds it, he settles in. There is a coastal town a full day's walk away (20 miles? 10 miles?). He puts out word that he needs a woman's help--and lo and behold, Inger comes. She too has no fear of work, and she has a harelip--teased for much of her life, she finds a good man in Isak. They work, they have several children, Inger is imprisoned for 6 years. Others come and settle the area between their farm Sellanra and the town. A fascinating story of rural northern Norway in the 2nd half of the 19th century.
ellauri083.html on line 135: The Good Earth (English The Good Earth) is a historical fiction novel by American author Pearl S. Buck published in 1931 that dramatizes family life in a Chinese village in the early 20th century. It was influential in Buck's winning the Nobel Prize for Literature in 1938.
ellauri083.html on line 137: The story begins on Wang Lung's wedding day and follows the rise and fall of his fortunes. The House of Hwang, a family of wealthy landowners, lives in the nearby town, where Wang Lung's future wife, O-Lan, lives as a slave. However, the House of Hwang slowly declines due to opium use, frequent spending, uncontrolled borrowing and a general unwillingness to work. He was willing to take any woman who knew how to work, except a harelip (which is just what Inger was). He was disappointed when O-Lan had big and ugly feet. These boots are made for walking...
ellauri083.html on line 141: During the devastating famine and drought, the family must flee to a large city in the south to find work. Wang Lung's malevolent uncle offers to buy his possessions and land, but for significantly less than their value. The family sells everything except the land and the house. Wang Lung then faces the long journey south, contemplating how the family will survive walking, when he discovers that the "firewagon" (the Chinese word for the newly built train) takes people south for a fee.
ellauri083.html on line 143: In the city, O-Lan and the children beg while Wang Lung pulls a rickshaw. Wang Lung's father begs but does not earn any money, and sits looking at the city instead. They find themselves aliens among their more metropolitan countrymen who look different and speak in a fast accent. They no longer starve, due to the one-cent charitable meals of congee, but still live in abject poverty. Wang Lung longs to return to his land. When armies approach the city he can only work at night hauling merchandise out of fear of being conscripted. One time, his son brings home stolen meat. Furious, Wang Lung throws the meat on the ground, not wanting his sons to grow up as thieves. O-Lan, however, calmly picks up the meat and cooks it. When a food riot erupts, Wang Lung is swept up in a mob that is looting a rich man's house and corners the man himself, who fears for his life and gives Wang Lung all his money in order to buy his safety. O-Lan finds a cache of jewels elsewhere in house and takes them for herself.
ellauri083.html on line 145: Wang Lung uses this money to bring the family home, buy a new ox and farm tools, and hire servants to work the land for him. In time, two more children are born, a twin son and daughter. When he discovers the jewels that O-Lan looted, Wang Lung buys the House of Hwang's remaining land. He later sends his first two sons to school, also apprenticing the second one to a merchant, and retains the third one on the land.
ellauri083.html on line 147: As Wang Lung becomes more prosperous, he buys a concubine named Lotus. O-Lan endures the betrayal of her husband when he takes the only jewels she had asked to keep for herself, two pearls, so that he can make them into earrings to present to Lotus. O-Lan's health and morale deteriorate, and she eventually dies just after witnessing her first son's wedding. Wang Lung finally appreciates her place in his life as he mourns her passing. Farewell my concubine.
ellauri083.html on line 155: The novel is considered among the foremost examples of social realism in Icelandic fiction in the 1930s. It is an indictment of materialism, the cost of the self-reliant spirit to relationships, and capitalism itself. This book, along with several other major novels, helped Laxness win the Nobel Prize in Literature in 1955.
ellauri083.html on line 157: Independent People is the story of the sheep farmer Guðbjartur Jónsson, generally known in the novel as Bjartur of Summerhouses, and his struggle for independence.
ellauri083.html on line 159: The "first chapter summons up the days when the world was first settled, in 874 AD—for that is the year when the Norsemen arrived in Iceland, and one of the book's wry conceits is that no other world but Iceland exists. ... The book is set in the early decades of the twentieth century but ... Independent People is a pointedly timeless tale. It reminds us that life on an Icelandic croft had scarcely altered over a millennium". As the story begins, Bjartur ("bright" or "fair") has recently managed to put down the first payment on his own farm, after eighteen years working as a shepherd at Útirauðsmýri, the home of the well-to-do local bailiff, a man he detests. The land that he buys is said to be cursed by Saint Columba, referred to as "the fiend Kolumkilli", and haunted by an evil woman named Gunnvör, who made a pact with Kólumkilli.
ellauri083.html on line 163: However, Rósa is miserable in her new home, which does not compare well to the luxury she was used to at Rauðsmýri. Bjartur also discovers that she is pregnant by Ingólfur Arnarson Jónsson, the son of the bailiff. In the autumn, Bjartur and the other men of the district ride up into the mountains on the annual sheep round-up, leaving Rósa behind with a gimmer to keep her company. Terrified by a storm one night, desperate for meat and convinced that the gimmer is possessed by the devil, Rósa kills and eats the animal.
ellauri083.html on line 165: When Bjartur returns, he assumes that Rósa has set the animal loose. When he cannot find her when it comes time to put the sheep inside for the winter, he once more leaves his wife, by now heavily pregnant, to search the mountains for the gimmer. He is delayed by a blizzard, and nearly dies of exposure. On his return to Summerhouses he finds that Rósa has died in childbirth. His dog Titla is curled around the baby girl, still clinging to life due to the warmth of the dog. With help from Rauðsmýri, the child survives; Bjartur decides to raise her as his daughter, and names her Ásta Sóllilja ("beloved sun lily").
ellauri083.html on line 169: The rest of the novel charts the drudgery and the battle for survival of life in Summerhouses, the misery, dreams and rebellions of the inhabitants and what appears to be the curse of Summerhouses taking effect. In the middle of the novel, however, World War I commences and the prices for Icelandic mutton and wool soar, so that even the poorest farmers begin to dream of relief from their poverty. Particularly central is the relationship between Bjartur and Ásta Sóllilja.
ellauri083.html on line 173: Asta as a girls' name is of Greek and Old Norse origin, and the meaning of Asta is "star-like; love". Also a short form of Anastasia, Astrid, Augusta, etc. Aastha is a Hindi name for girls meaning Faith. Asta is the name of the terrier owned by Nick and Nora Charles in the famous "Thin Man" movies of the 1930s. This name has never ranked among the top 1000 names in America. If you consider naming your baby Asta we recommend you take note of this. Do your research and choose a name wisely, kindly and selflessly.
ellauri083.html on line 175: PST: How’s love life? Hey! How’s your love life going lately? Get a free love reading & personal horoscope with the most truthful answers. Start to grab every chance for success in your life! Did I mention it’s FREE? (Sponsored Link; 18+ only)
ellauri083.html on line 182: Pyhäköilijät eli Shriners International, also commonly known as The Shriners or formerly known as the Ancient Arabic Order of the Nobles of the Mystic Shrine, on jenkki vapaamuurarikerho varakkaille veljille. Hyväveliseura par excellence. Päämaja Tampa Florida. Veljexet tunnetaan punaisista fezeistä. Ne otti Arabian pois nimestä 9/11 tapahtuman johdosta. Niiden pomot on potentaatteja. Ne tykkää pitää paraateja. Lennättää jättimäisiä ryppyisiä ilmapalloja. Ajaa pikkuisilla autoilla. Soittaa torvisoittoa. Nahkiaisissa ne antaa alokkaille pyllyyn sähköiskuja.
ellauri083.html on line 217: Madame Thérèse Defarge is a fictional character in the 1859 novel A Tale of Two Cities by Charles Dickens. She is a ringleader of the tricoteuses, a tireless worker for the French Revolution, and the wife of Ernest Defarge.
ellauri083.html on line 219: Madame Thérèse Defarge is perhaps the principal revolutionary villain in Charles Dickens's 1959 novel A Tale of Two Cities; she knits into her needlework the names of the royalists and aristocrats who must be condemned to the guillotine to make way for the new republic. Sen virkasisar Lohtu kutoi silkkiä vastapuolella barrikaadia ja sai porttikiellon kommunistikiinasta.
ellauri083.html on line 223: She is one of the main villains of the novel, obsessed with revenge against the Evrémondes. She ruthlessly pursues this goal against Charles Darnay, his wife, Lucie Manette, and their child, for crimes a prior generation of the Evrémonde family had committed.
ellauri083.html on line 226: Her consuming need for revenge against the Evrémonde family, including the innocent Darnay and his wife, brings about her death by her own weapon at the hands of Miss Pross.
ellauri083.html on line 228: Defarge's desire for revenge ultimately stems from the rape of her sister at the hands of the aristocratic Evrémonde brothers, and Teresa Mangum therefore suggests that "the logic driving her story is that the secret crime of sexual violence against women fuels the French Revolution".
ellauri083.html on line 334: When, in turn, this anger proves incapable of restoring the subject to the earlier, wished-for state of things, the characteristic symptoms of clinical depression set in: feelings of helplessness, a tendency to reproach the self for its inadequacy, and, not least of all, the drawing away of cathectic energies from the ego, "emptying [it] until it is totally impoverished." This impoverishment is also referred to by Freud and others as inhibition: "inhibition of all activity," "general inhibition," "complete motor inhibition," or "an inhibition of functions including the interest in the external world." And Bibring has instructively spoken of it as the "exhaustion of ego libido due to an unsolvable conflict" (p. The rhetoric of exhaustion and the exhaustion of rhetoric: Erskine Caldwell in the thirties)
ellauri083.html on line 336: For all their profusion, these paled in comparison with Sachs's newest display pieces: The Cabinet, 2014, and The Rockeths, 2017. The former was a folding case fashioned from orange-and-white striped barricades and festooned with hundreds of tools, hung in groups and inscribed with the names of individuals who have "inspired, influenced, or frightened" the artist--from Le Corbusier and Louis Kahn to the members of the Wu-Tang Clan--while the latter was less a cabinet than a kind of portable workbench and shelving unit, similarly jam-packed with the tools of the artist's trade, as well as a collection of model rockets, all again labeled to namecheck various figures of personal importance--scientists, musicians, artists; Apollo, Dionysus, Stringer Bell. The fetishistic frisson the assembled materials (pens, pliers, drill bits, tape measures) clearly provoke in Sachs was made even more explicit in McMasterbation, 2016, one of a trio of scale-model space modules arrayed on plinths. Featuring a copy of the legendarily comprehensive McMaster-Carr hardware catalogue spread open like a porn mag centerfold designed for lonely gearheads--alongside a ready supply of Vaseline and a handy tissue dispenser--it was part cathectic confession of objectophilia and part self-derogating indictment of his own work's tendencies toward sometimes masturbatory excess. Smart and stupid, funny and somehow a bit sad, it was classic Sachs: too much information, in every sense of the phrase.
ellauri083.html on line 338: Hendershot recalls that, in the Schreber case, God was believed to manifest his creative and destructive power as celestial rays (Freud 22). As with spider-webs and hedgehogs quills, this radial pattern describing dilation and contraction, movement back and forth from center to circumference and from circumference to center, is the essential figure for the paranoid narcissism of a subject who feels threatened by the world and guilty for having taken "his own body [...] as his love-object" (Freud 60). Signaling Fistule's repressed homosexuality, the rays of his intelligence had first been focused on the masochistic annihilation of his genitals, which he denies were the original object of his love ("organes hideux," "vomitoires de dejections"), and then had been used in reconstructing a sexless new reality. Insisting on his exemption from the Naturalist law of biological determinism, Fistule denies his human parentage and maintains that he was born of a star, which, shining like the rays of his genius, had inseminated him and allowed him to be the father of himself, causa sui. Homosexual guilt initially projected as the corruptibility of matter is overcome by Fistule's principle of Stellogenesis, which turns flesh into radiance and bodies into starlight. As Hendershot concludes: "In Freud's theory, the paranoiac withdraws from the world (decathexis), directs his or her cathectic energy to the ego resulting in self-aggrandizement, and then attempts to reestablish a cathectic relationship with the world in the form of a delusional system"
ellauri083.html on line 342: M*A*S*H (an acronym for Mobile Army Surgical Hospital) is an American war comedy-drama television series that aired on CBS from 1972 to 1983. It was developed by Larry Gelbart as the first original spin-off series adapted from the 1970 feature film M*A*S*H, which, in turn, was based on Richard Hooker's 1968 novel MASH: A Novel About Three Army Doctors.
ellauri083.html on line 348: Early seasons aired on network prime time while the Vietnam War was still going on; the show was forced to walk the fine line of commenting on that war while at the same time not seeming to protest against it. For this reason, the show's discourse, under the cover of comedy, often questioned, mocked, and grappled with America's role in the Cold War.
ellauri083.html on line 372: As mother and daughter, Farrow’s and Dylan’s stories were always going to be interconnected. But ever since Dylan’s sexual abuse accusation against Allen, her father and Farrow’s former boyfriend, went public nearly three decades ago, their bond has been tested. (Allen has categorically denied Dylan’s allegation.)
ellauri083.html on line 374: At age seven Dylan first accused Allen of touching her inappropriately—a bombshell allegation that definitively tore apart the blended Allen-Farrow family, which was already reeling from Farrow’s discovery of nude photographs of her adopted daughter Soon-Yi Previn at Allen’s apartment. Dylan’s accusation has reverberated in the media ever since. Dylan would consistently repeat the allegation over the years—to her mother, to therapists, to experts, and to former Connecticut state prosecutor Frank Maco, who found probable cause for bringing a criminal case against Allen. (Maco said he ultimately declined to do so out of concern for retraumatizing a fragile child.)
ellauri083.html on line 376: Farrow has steadfastly supported her daughter throughout the years—but in Allen v. Farrow, she says she has also grown accustomed to Allen attacking her character and parenting skills in the press. (For decades Allen has claimed that Farrow coached Dylan, goading her into accusing Allen after Allen left Farrow for Previn.) Farrow explains her conflicting feelings to the cameras, saying that she wholeheartedly supported Dylan’s decision to write a 2014 op-ed for The New York Times outlining the abuse she claims to have suffered. But privately, Farrow admits in the docuseries, she “crumpled up inside,” knowing that Allen would likely resume his media attacks on her. “He couldn’t go after Dylan, because she was a child at the time, so he’d come after me.”
ellauri083.html on line 378: “What astounds me,” said Ziering in an interview, is that for the past nearly three decades, people assume that this has been a matter of “he said, she said”—meaning Allen’s word versus Farrow’s. But after Ziering and codirector Kirby Dick began their research, they realized, “Actually, it’s been a ‘he said, he said’ situation. Mia didn’t even speak until the Vanity Fair interview [in 2013]. Never. She is such a private person. That’s really important to know. And she was sort of blindsided by all these events that happened to her. And kept trying to navigate the best that she could just to protect her children and family.”
ellauri083.html on line 419: If humans evolved from apes as claimed by science books, why has it been that ever since then humans have not evolved to another thing more than human? What evolved the apes before the evolution to humans?
ellauri083.html on line 430: From time to time, one hears that NASA computers have proved the account of the unusual day that accompanied the Battle of Gibeon found in Joshua 10:12–14. This marvelous little story about NASA computers began circulating in the late 1960s and early 1970s, during the heyday of the Apollo program. According to the story, in preparation for the Apollo moon landings, a computer at NASA calculated the positions of the earth, moon, and other solar system bodies with great precision far into the past and future.
ellauri083.html on line 436: This story is not new, but rather it is a modern retelling of an even older story. In the 1930s, Harry Rimmer made reference to how science had proved the missing day of Joshua, and this story continued to circulate within Christian circles for decades. Rimmer’s mention of this may have been the origin of Hill’s story. Rimmer based his statement upon an 1890 book by C. A. L. Totten, Joshua’s Long Day and the Dial of Ahaz, a Scientific Vindication and “a Midnight Cry.” Totten did a very elaborate computation of the date of the battle of Gibeon since the creation.
ellauri083.html on line 440: The fact that NASA computers have not proved the account of Joshua’s long day does not mean that there was no miracle at the battle of Gibeon as recorded in the book of Joshua. We know that God’s word is inspired. Therefore, we know that the Bible is authoritative in all things, including history. Since Joshua 10:12–14 tells us that God performed this miracle, we can be assured that indeed He did perform this miracle. As Joshua 10:14 described it, “There has been no day like it before or since” (ESV).
ellauri083.html on line 446: Was There No Rain Before the Flood?
ellauri083.html on line 500: The Hulk is incredibly strong and throughout most of the films he acts largely on the instinct of self-preservation, attacking anything that he perceives as a threat. Over time, Banner demonstrated an increasing ability to control the transformation, calling the Hulk at will, but was generally not able to recall events during the time he was in that form. The Hulk, conversely, became increasingly aware of Banner and able to stall the transformation back – one time staying in Hulk form for two years, becoming able to speak with others and control his destructive rage. Eventually, Banner was able to merge with the Hulk, combining Banner's mind and personality with the Hulk's body and strength.
ellauri083.html on line 514: I will tell you why; so shall my anticipation prevent your discovery, and your secrecy to the King and Queen moult no feather. I have of late, but wherefore I know not, lost all my mirth, forgone all custom of exercises; and indeed, it goes so heavily with my disposition that this goodly frame the earth, seems to me a sterile promontory; this most excellent canopy the air, look you, this brave o’erhanging firmament, this majestical roof fretted with golden fire, why, it appears no other thing to me than a foul and pestilent congregation of vapours. What a piece of work is man! How noble in reason? How infinite in faculties, in form and moving, how express and admirable? In action how like an angel? In apprehension, how like a god? The beauty of the world, the paragon of animals. And yet, to me, what is this quintessence of dust? Man delights not me; no, nor woman neither, though by your smiling you seem to say so.
ellauri083.html on line 527: What does “complicated joy” mean? I suppose we could say that Joelle gets a complicated form of pleasure from stringing Gately along. Although I’m not sure I believe that pleasure is necessarily equivalent to joy…there is a lot of complicated pleasure in the book, i.e. addictions to pleasurable substances, sex with underage partners, killing animals, etc. But are we truly supposed to believe that these characters are experiencing joy in their lives?
ellauri083.html on line 529: I can’t say I really see it at all. As much as I love this book, the only person who I would say comes close to experiencing “complicated joy” is Mario, whose emotions are simple and straightforward, only made more complex by his contorted body. I think most people in the book experience a sort of numbness, or they are searching for a kind of numbness. To me, even Gately’s emotions and thoughts are dulled by the inane daily tasks he must complete, although I suppose you could argue that being free from substance addiction gives him a small sense of pride.
ellauri083.html on line 540: Wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp?
ellauri083.html on line 552: I said in mine heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure: and, behold, this also is vanity.
ellauri083.html on line 561: Then I commended mirth, because a man hath no better thing under the sun, than to eat, and to drink, and to be merry: for that shall abide with him of his labour the days of his life, which God giveth him under the sun.
ellauri083.html on line 568: There is a crying for wine in the streets; all joy is darkened, the mirth of the land is gone.
ellauri083.html on line 571: Then will I cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride: for the land shall be desolate.
ellauri083.html on line 606:
And in every province, and in every city, whithersoever the king's commandment and his decree came, the Jews had joy and gladness, a feast and a good day. And many of the people of the land became Jews; for the fear of the Jews fell upon them.
And now shall mine head be lifted up above mine enemies round about me: therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the LORD.
When I remember these things, I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holyday.
ellauri083.html on line 661: Kay Warren on perustanut miehensä Rick Warrenin kanssa Saddleback-seurakunnan Kaliforniaan. Hän on intohimoinen raamatunopettaja ja arvostettu vähäosaisten puolustaja. Erityisesti homot ja muuten haavoittuvaiset lapset ovat hänen sydämellään. Hän on perustanut Saddleback-seurakunnan yhteydessä toimivan HIV/AIDS Initiative -työmuodon.
ellauri083.html on line 673: Sarah had a similar reaction to the news, “Sarah laughed to herself, saying, ‘After I have grown old, and my husband is old, shall I have pleasure?’” (Genesis 18:12) God caught her laughing, but “Sarah denied, saying, ‘I did not laugh’; for she was afraid. He said, ‘No, but you did laugh’” (Genesis 18:15). You can’t pull a fast one on God! But God can pull a fast one on you! That's the diff!
ellauri083.html on line 677: Another humorous episode happened in the book of Numbers, when the People of Israel were complaining in the desert. They called out like a petulant child, “O that we had meat to eat! We remember the fish we ate in Egypt for nothing, the cucumbers, the melons, the leeks, the onions, and the garlic, but now our strength is dried up, and there is nothing at all but this manna to look at” (Numbers 11:4-6).
ellauri083.html on line 683: In the book of Kings, Elijah is having a “Battle Royale” with some pagan priests and taunts them by saying, “Call louder, for he is a god; he may be busy doing his business, or may be on a journey. Perhaps he is asleep and must be awakened.” (1 Kings 18:27). Some translations make “doing his business” more explicit by translating it as, “relieving himself.” This is in accord with the original Hebrew and so Elijah is taunting them by saying their god might be busy going to the bathroom!
ellauri088.html on line 86: Gustav Fechner (1801-1887) argued for psychophysical parallelism, according to which the mental and physical worlds run parallel to each other but do not interact. Fechner developed the Weber-Fechner law, according to which the perceived intensity of a stimulus increases arithmetically as a constant multiple of the physical intensity of the stimulus or in other words, changes of physical intensity gallop along at a brisk pace while the corresponding changes of perceived intensity creep along. The Weber and the Weber-Fechner laws were the first laws to provide a mathematical statement of the relationship between the mind and the body. Another significant contribution when S. S. Stevens (1906-1973) demonstrated that psychological intensity grows as an exponential function of physical stimulus intensity, that is, equal stimulus ratios always produce equal sensory ratios although different ratios hold for different sensory modalities. (Siis mitä? Aritmeettisesti vai logaritmisesti?)
ellauri088.html on line 93: Wundt wanted to catalog all possible basic immediate experiences, and form a “periodical table of elements” as chemistry did, through observing consciousness.
ellauri088.html on line 95: basic immediate experience (ex: the experience of “redness” or “discomfort”)
ellauri088.html on line 97: Several sensations form an idea. Several feelings form a composite feeling. Emotions are affective processes over time (they have a beginning, a middle, and an end). Volitions are changes in ideas or feelings that bring an emotion to an end. oAApperception is also relevant to clinical psychology. Projective tests such as the Rorschach and the TAT are based on the concept of apperception. (TAT: Thematic Apperception Test) Why is it that we perceive reality this or that way? Skewed perception may be connected with mental illness. Like seeing naked women undressing everywhere. There is a will involved there.
ellauri088.html on line 229: I think what you’re looking for is the “second most developed country without universal healthcare”. You can find a zoomable version at Health Index - Global Residence Index; click on “Universal Health Care Map” a bit down the page.
ellauri088.html on line 230: In general, green is what you’d normally call “universal healthcare free at point of service”. Blue denotes “free but not universal”; the US is in a category basically its own, “Not free but universal”, which reflects how Obamacare is a strange hybrid. I’d say what you’re looking for is “the second most developed non-green country on this map”.
ellauri088.html on line 373: Arvonen ei kuitenkaan turvaudu toiminnan kehittämisessä pelkästään kansien välistä löytyvään informaatioon, vaan hän myös kysyy vinkkejä muilta sijoittajilta. ”Kysyn neuvoa nimenomaan niiltä, jotka tekevät asioita sillä tasolla, jolla itsekin haluan joskus tehdä. Enimmäxeen miljonääreiltä.” Arvonen kokeekin, että nimenomaan kysymysten esittäminen menestyneille ammattisijoittajille on yksi hänen suurimmista onnistumisistaan asuntosijoittajana. ”Olen onnistunut hyvin, sillä tiedän, että verennimijät ovat tehneet tätä ennenkin, eikä minun tarvitse keksiä pyörää uudelleen. Olen rohkeasti uskaltanut kysyä ja kopioida muilta, luvalla tietenkin.”
ellauri088.html on line 540: Jerome Clapp "Klapka" Oliver Jerome (May 2, 1859 Caldmore, Walsall Staffordshire, England - June 14, 1927, Northampton General Hospital, Northampton) oli englantilainen kynäilijä ja "humoristi". Senskä muutti sukunnimensä Clapp Jeromexi. Eikös clap ole joku veneerinen tauti? Joo tippuri. Siinäpä se. Jerome oli muutenkin huonosta kodista, rupusakkia kuten kolleegansa Charles Chaplin vähän myöhemmin. Isä oli ironmonger ja lay preacher who dabbled in architecture.
ellauri088.html on line 546: In 1898, a short stay in Germany (Jerome ei ilmeisesti arvostanut sakuja) inspired Three Men on the Bummel, the sequel to Three Men in a Boat, reintroducing the same characters in the setting of a foreign bicycle tour. It has enjoyed only modest success by comparison.
ellauri088.html on line 555: Three invalids.—Sufferings of George and Harris.—A victim to one hundred and seven fatal maladies.—Useful prescriptions.—Cure for liver complaint in children.—We agree that we are overworked, and need rest.—A week on the rolling deep?—George suggests the River.—Montmorency lodges an objection.—Original motion carried by majority of three to one.
ellauri088.html on line 557: Plans discussed.—Pleasures of “camping-out,” on fine nights.—Ditto, wet nights.—Compromise decided on.—Montmorency, first impressions of.—Fears lest he is too good for this world, fears subsequently dismissed as groundless.—Meeting adjourns.
ellauri088.html on line 559: Arrangements settled.—Harris’s method of doing work.—How the elderly, family-man puts up a picture.—George makes a sensible, remark.—Delights of early morning bathing.—Provisions for getting upset.
ellauri088.html on line 561: The food question.—Objections to paraffine oil as an atmosphere.—Advantages of cheese as a travelling companion.—A married woman deserts her home.—Further provision for getting upset.—I pack.—Cussedness of tooth-brushes.—George and Harris pack.—Awful behaviour of Montmorency.—We retire to rest.
ellauri088.html on line 563: Mrs. P. arouses us.—George, the sluggard.—The “weather forecast” swindle.—Our luggage.—Depravity of the small boy.—The people gather round us.—We drive off in great style, and arrive at Waterloo.—Innocence of South Western Officials concerning such worldly things as trains.—We are afloat, afloat in an open boat.
ellauri088.html on line 565: Kingston.—Instructive remarks on early English history.—Instructive observations on carved oak and life in general.—Sad case of Stivvings, junior.—Musings on antiquity.—I forget that I am steering.—Interesting result.—Hampton Court Maze.—Harris as a guide.
ellauri088.html on line 567: The river in its Sunday garb.—Dress on the river.—A chance for the men.—Absence of taste in Harris.—George’s blazer.—A day with the fashion-plate young lady.—Mrs. Thomas’s tomb.—The man who loves not graves and coffins and skulls.—Harris mad.—His views on George and Banks and lemonade.—He performs tricks.
ellauri088.html on line 569: Blackmailing.—The proper course to pursue.—Selfish boorishness of river-side landowner.—“Notice” boards.—Unchristianlike feelings of Harris.—How Harris sings a comic song.—A high-class party.—Shameful conduct of two abandoned young men.—Some useless information.—George buys a banjo.
ellauri088.html on line 571: George is introduced to work.—Heathenish instincts of tow-lines.—Ungrateful conduct of a double-sculling skiff.—Towers and towed.—A use discovered for lovers.—Strange disappearance of an elderly lady.—Much haste, less speed.—Being towed by girls: exciting sensation.—The missing lock or the haunted river.—Music.—Saved!
ellauri088.html on line 573: Our first night.—Under canvas.—An appeal for help.—Contrariness of tea-kettles, how to overcome.—Supper.—How to feel virtuous.—Wanted! a comfortably-appointed, well-drained desert island, neighbourhood of South Pacific Ocean preferred.—Funny thing that happened to George’s father.—a restless night.
ellauri088.html on line 579: Then we looked for the knife to open the tin with. We turned out everything in the hamper. We turned out the bags. We pulled up the boards at the bottom of the boat. We took everything out on to the bank and shook it. There was no tin-opener to be found.
ellauri088.html on line 591: We beat it out flat; we beat it back square; we battered it into every form known to geometry—but we could not make a hole in it. Then George went at it, and knocked it into a shape, so strange, so weird, so unearthly in its wild hideousness, that he got frightened and threw away the mast. Then we all three sat round it on the grass and looked at it.
ellauri088.html on line 601: It appeared that the song was not a comic song at all. It was about a young girl who lived in the Hartz Mountains, and who had given up her life to save her lover’s soul; and he died, and met her spirit in the air; and then, in the last verse, he jilted her spirit, and went on with another spirit—I’m not quite sure of the details, but it was something very sad, I know. Herr Boschen said he had sung it once before the German Emperor, and he (the German Emperor) had sobbed like a little child. He (Herr Boschen) said it was generally acknowledged to be one of the most tragic and pathetic songs in the German language.
ellauri088.html on line 606: There is an iron “scold’s bridle” in Walton Church. They used these things in ancient days for curbing women’s tongues. They have given up the attempt now. I suppose iron was getting scarce, and nothing else would be strong enough.
ellauri088.html on line 612: Jerome volunteered eagerly to serve his country at the outbreak of the great war, but, being 55 years old, was rejected by the British Army. Eager to serve in some capacity, he volunteered as an ambulance driver for the French Army.
ellauri088.html on line 616: Will it be the same in the future? Will the prized treasures of to-day always be the cheap trifles of the day before? Will rows of our willow-pattern dinner-plates be ranged above the chimneypieces of the great in the years 2000 and odd? Will the white cups with the gold rim and the beautiful gold flower inside (species unknown), that our Sarah Janes now break in sheer light-heartedness of spirit, be carefully mended, and stood upon a bracket, and dusted only by the lady of the house?
ellauri088.html on line 618: The “sampler” that the eldest daughter did at school will be spoken of as “tapestry of the Victorian era,” and be almost priceless. The blue-and-white mugs of the present-day roadside inn will be hunted up, all cracked and chipped, and sold for their weight in gold, and rich people will use them for claret cups; and travellers from Japan will buy up all the “Presents from Ramsgate,” and “Souvenirs of Margate,” that may have escaped destruction, and take them back to Jedo as ancient English curios.
ellauri088.html on line 635: Toblerin huolekas nuori tytär Hildegard valmistaa hotellia vielä ennen Toblerin lähtöä salaa valepukuisen miljunäärin vierailuun ja sen tottumuxiin, mutta ei tule maininneexi salanimeä. Virheellisesti luullaan tri Fritz Hagedornia, työtöntä mainosammattimiestä, joka on voittanut kilpakirjoituxen 1. palkinnon (1 viikko Grand hotellia) pohataxi ja hemmotellaan vastaavalla tavalla. Tobler sitävastoin työnnetään pieneen lämmittämättömään ullakkokammariin, henkilökunta ilkkuu sitä ja panee sen sekatöihin. Jo ekana päivänä Tobler ystävystyy Hagedornin kaa, vaikka kauhistunut staabi koittaa estää veljeilyn niiden välillä. Johann informoi Hildegardia sekaannuxesta ja sen seurauxista. Hildegaard ei kestä enää kotona ja ilmestyy Toblerin emännöizijän Frau Kunkelin kanssa, jonka nimexi ilmoitetaan Julchen-täti, hotelliin iskää kazomaan. Fritz rakastuu tietysti Hildegard „Schulze“en, ja ne sepittävät salaa hääsuunnitelmia. (Hildegard oli sanonut Fritzulle, että sillä on sama sukunimi kuin Eduardilla.)
ellauri089.html on line 44: Hein m. in der Wendung Freund Hein Bezeichnung für den ‘Tod’. Der Personenname Hein ist die Koseform von Heinrich und zunächst auch eine verhüllende Umschreibung für den ‘Teufel’, mhd. hein (14. Jh.), nhd. Henn (16. Jh.). Die Bedeutungsübertragung auf den Tod als ein ebenfalls gefürchtetes Wesen wird Claudius (1774) zugeschrieben, der mit dem Zusatz Freund dem Tod zugleich seine vermeintliche Dämonie nehmen und ihn als vertrauten letzten Begleiter des Menschen charakterisieren will.
ellauri089.html on line 48: Robert Anson Heinlein (/ˈhaɪnlaɪn/; July 7, 1907 – May 8, 1988) was an American science-fiction author, aeronautical engineer, and Naval officer. Sometimes called the "dean of science fiction writers", he was among the first to emphasize scientific accuracy in his fiction, and was thus a pioneer of the subgenre of hard science fiction. His published works, both fiction and non-fiction, express admiration for competence and emphasize the value of critical thinking. His work continues to have an influence on the science-fiction genre, and on modern culture more generally.
ellauri089.html on line 64: Space Cadet (1948) may not be Heinlein’s best juvenile novel (that spot is usually reserved for Have Space Suit—Will Travel), but it is a solid contender for one of the top spots. Space Cadet would probably be a memorable novel if Heinlein had written no other juvenile books.
ellauri089.html on line 67: And the psychological testing, in which the boys are tested for certain character traits (and through which Heinlein begins to articulate his own philosophy about winners and losers), is even more fascinating.
ellauri089.html on line 74: Another Cadet, Girard Burke, is asked to resign. The reader has know for a long time that Burke, who is certainly mentally and physically capable, does not have the right attitude to be a Patrolman. He is, among other things, too skeptical of the ideals for which the Patrol stands. Burke resigns, goes into his father’s business, becomes an ship’s captain immediately, gets himself in venereal trouble on Venus, and has to call on the Patrol to rescue him from his own self-centered and stupid mistakes. Matt, Tex, and Oscar do rescue him and, with that action, prove the worth of the characteristics—perseverance, loyalty, intelligence, idealism, integrity, and courage—that Heinlein champions throughout Space Cadet and the other novels in the series. Vittu mikä nazi.
ellauri089.html on line 76: Afterwards Heinlein supported himself at several occupations, including real estate sales and bitcoin mining, but for some years found money in short supply.
ellauri089.html on line 77: Heinlein used his science fiction to earn money and as a way to explore his provocative social and political ideas, and to speculate how progress in science and engineering might shape the future of politics, race, religion, and sex. Within the framework of his science-fiction stories, Heinlein repeatedly addressed certain social themes: the importance of being earnest, individual liberty and self-reliance, the nature of incestual sexual relationships, the obligation individuals owe to their societies, the influence of organized religion on culture and government, and the tendency of society to repress nonconformist thought. He also speculated on the influence of space travel on human cultural practices.
ellauri089.html on line 83: His work sometimes had controversial aspects, such as plural marriage in The Moon is a Harsh Mistress, militarism in Starship Troopers and technologically competent women characters that were formidable, yet often stereotypically feminine – such as Friday.
ellauri089.html on line 85: In 1929, Heinlein married Elinor Curry of Kansas City. However, their marriage only lasted about a year. His second marriage in 1932 to Leslyn MacDonald (1904–1981) lasted for 15 years. Leslyn took to drink. No wonder.
ellauri089.html on line 87: Ginny undoubtedly served as a model for many of his intelligent, fiercely independent female characters. She was a chemist and rocket test engineer, and held a higher rank in the Navy than Heinlein himself. She was also an accomplished college athlete, earning four letter words.
ellauri089.html on line 91: Heinlein's early political leanings were liberal. In 1934, he worked actively for the Democratic campaign of Upton Sinclair for Governor of California. After Sinclair lost, Heinlein became an anti-Communist Democratic activist.
ellauri089.html on line 94: The Heinleins formed the Patrick Henry League in 1958, and they worked in the 1964 Barry Goldwater Presidential campaign.
ellauri089.html on line 96: When Robert A. Heinlein opened his Colorado Springs newspaper on April 5, 1958, he read a full-page ad demanding that the Eisenhower Administration stop testing nuclear weapons. The science fiction author was flabbergasted. He called for the formation of the Patrick Henry League and spent the next several weeks writing and publishing his own polemic that lambasted "Communist-line goals concealed in idealistic-sounding nonsense" and urged Americans not to become "soft-headed".
ellauri089.html on line 98: It started with the famous Henry quotation: "Is life so dear, or peace so sweet, as to be purchased at the price of chains and slavery? Forbid it, Almighty God! I know not what course others may take, but as for me, give me liberty, or give me death!!". It then went on to admit that there was some risk to nuclear testing (albeit less than the "willfully distorted" claims of the test ban advocates), and risk of nuclear war, but that "The alternative is surrender. We accept the risks." Heinlein was among those who in 1968 signed a pro-Vietnam War ad in Galaxy Science Fiction. Että semmonen libertiini.
ellauri089.html on line 101: That made him the first science fiction writer to break out of the "pulp ghetto". He also wrote for Boys' Life in 1952.
ellauri089.html on line 108: “[T]here seems to have been an actual decline in rational thinking. The United States had become a place where entertainers and professional athletes were mistaken for people of importance. They were idolized and treated as leaders; their opinions were sought on everything and they took themselves just as seriously—after all, if an entertainer is paid a million or more a year, he knows he is important ... so his opinions of foreign affairs and domestic policies must be important, too, even though he proves himself to be ignorant and subliterate every time he opens his mouth.”
ellauri089.html on line 110: The least science-y Heinlein is probably Double Star, about an actor who stands in for a galactic leader.
ellauri089.html on line 114: From Rocket Ship Galileo (1947) to Have Space Suit—Will Travel (1958), Robert A. Heinlein wrote twelve novels, all published by Scribners, that were aimed at what we now call the juvenile market. In Dr. Johnson’s sense of the word, they are classics in their field, they have stood the test of time. They appeared first in hardback—unusual in a field in which, until the 1950s or 1960s, almost all major works were published in magazines or in paperback; and during the 1950s, hardback copies of these novels could be found in school and public libraries all across the country. These novels later appeared in paperback and have remained available in that form to the present. Heinlein’s juvenile novels have been largely ignored by both science fiction critics and critics of children’s literature; but even a half century after they were written, these novels are still “contemporary” and are still among the best science fiction in the range.
ellauri089.html on line 116: There's no gap between will and action, for Heinlein's juveniles adulthood is devotion to something they want to do. This is the origin of the books' guilelessness—for that worldview is innocence, down at its root, even when the grand theme of a book is slavery, war, or survival in harsh circumstances. Being human isn't an insoluble problem for them. It's a puzzle that has a solution: be juvenile. What made Robert Heinlein inimitable was the easiness of the people in those stories.
ellauri089.html on line 119: In order for us to answer the "big questions" about the universe, Lazarus states at one point, it would be necessary to stand outside the universe.
ellauri089.html on line 134: Heinlein coined terms that have become part of the English language, including grok, waldo and speculative fiction, as well as popularizing existing terms like "TANSTAAFL", (free lunch) "pay it forward", and "space marine". Ja kexi vesisängyn ja kännykän. Ois voinut jättää keximättä.
ellauri089.html on line 138: Growing up Mr. Heinlein was and still is one of my favorite writers...He is old school none of this sodomite loving and liberal rectum kissing for him he was a TRUE Flag Waving AMERICAN Patriot! And we need MEN like him today and NOT that COMMIE Sodomite Rag Head Zebera occupying OUR White House today!
ellauri089.html on line 149: The last juvenile, Have Space Suit—Will Travel, recapitulates and surpasses the other books in the series as Kip Russell travels first to the moon, then to Pluto, then to a planet in Vega’s system, and finally to the Lesser Magellanic Cloud; he eventually comes home by a circular route! All of the books feature young people, primarily young men—but a surprising number of strong female characters, growing up and going through the process of separating themselves from their sometimes ununderstanding families, discovering their real identities, successfully dealing with bar mitzwah, and by the story’s end, entering the adult world as foreskinless and capable people.
ellauri089.html on line 151: Certainly his best-known and most successful books came after the decision to write entirely for an adult audience, with Stranger in a Strange Land in 1961 and The Moon Is a Harsh Mistress in 1966. And in such books as Farnham's Freehold (1964), he clearly felt freer to express the libertinism that had been implicit in all his earlier published work.
ellauri089.html on line 155: He does have a minor talent for aphorism: "Specialization is for insects." "Progress isn't made by early risers. It's made by lazy men trying to find easier ways to do something." "When a place gets crowded enough to require IDs, social collapse is not far away."
ellauri089.html on line 159: For average readers, Heinlein tells a good story; for better readers, Heinlein has challenges; and for the best readers, there is a kind of shared inside knowledge, a delight the reader feels when Heinlein makes a passing reference to Schiaperelli (sic) and the reader knows, without Heinlein’s ever explaining, who Schiaperelli was.
ellauri089.html on line 170: No wonder that Heinlein’s juveniles still enthrall the juvenile readers discovering them for the first time and enchant the older readers, like myself, who discovered them first in the 1950s. (C. W. Sullivan III is Distinguished Research Professor of English at East Carolina University.)
ellauri089.html on line 174: Joopa joo olihan se hienoa, vaikkei siitä seurannutkaan sitten paljon paskaakaan. Muistan että oli Münchenin rautatieasemalla lähdössä junalla kohti Ateenaa. Kuulähetys tuli rautatieaseman rakeisista mustavalkotelevisioista katonrajassa. Ei kyllä Walter Cronkite vaaan joku saxalainen uutislähetys. Me pojat oltiin aika uupuneita ja levättiin tovi aseman ulkopuolella olleella Liegewiesellä. Me oltiin 16-vuotiaita, suunnilleen All-American Boy Cliffordin ikäisiä. Hyvä Kip! Hyvä Oliver!
ellauri089.html on line 200: Whenever they manage to make some stake, an inconveniently timed change into a new alternate reality throws them off their stride (once, the money they earned is left behind in another reality; in another case, the paper money earned in a Mexico which is an empire is worthless in another Mexico which is a republic). These repeated misfortunes, clearly effected by some malevolent entity, make the hero identify with the Biblical Job.
ellauri089.html on line 202: On the way they unknowingly enjoy the Texas hospitality of Satan himself, but as they near their destination they are separated by the Rapture — Margrethe worships Odin, and pagans do not go to Heaven. Finding that the reward for his faith, eternity as promised in the Book of Revelation, is worthless without her, Alex journeys through timeless space in search of his lost lady, taking him to Hell and beyond.
ellauri089.html on line 205: Dave Langford reviewed Job: A Comedy of Justice for White Dwarf #61, and stated that "When blasphemy stops being witty and shocking, it tends to become pointless, like graffiti scrawled on church wall. I didn't dislike this one, but . . . wait for the paperback, eh?"
ellauri089.html on line 212: History does not record anywhere at any time a religion that has any rational basis. Religion is a crutch for people not strong enough to stand up to the unknown without help. But like dandruff, most people do have a religion and spend money on it and seem to derive considerable pleasure from fiddling with it.
ellauri089.html on line 367: These two questions may be expressed, the first in the form: What kind of things ought to exist for their own sakes? the second in the form: What kind of actions ought we to perform?
ellauri089.html on line 417: § 7. or simple: for if by definition be meant the analysis of an object of thought, only complex objects can be defined; …
ellauri089.html on line 437: § 17. but a relation, of the former kind, if true at all, will be true of all cases. All ordinary ethical judgments assert causal relations, but they are commonly treated as if they did not, because the two kinds of relations are not distinguished. …
ellauri089.html on line 483: § 38. The method pursued in this chapter will consist in exposing the reasons commonly offered for the truth of Hedonism and in bringing out the reasons, which suffice to shew it untrue, by a criticism of J. S. Mill & H. Sidgwick. …
ellauri089.html on line 497: § 45. We must now proceed to consider the principle of Hedonism as an "Intuition", as which it has been clearly recognised by Prof. Sidgwick alone. That it should be thus incapable of proof is not, in itself, any reason for dissatisfaction. …
ellauri089.html on line 505: § 49. Prof. Sidgwick has avoided those confusions made by Mill: in considering his arguments we shall, therefore, merely consider the question "Is pleasure the sole good?"
ellauri089.html on line 507: § 50. Prof. Sidgwick first tries to show that nothing outside of Human Existence can be good. Reasons are given for doubting this. …
ellauri089.html on line 515: § 54. Of Prof. Sidgwick's two arguments for the contrary view, the second is equally compatible with the supposition that pleasure is a mere criterion of what is right; …
ellauri089.html on line 523: § 58. It remains to consider Egoism and Utilitarianism. It is important to distinguish the former, as the doctrine that "my own pleasure is sole good," from the doctrine, opposed to Altruism, that to pursue my own pleasure exclusively is right as a means. …
ellauri089.html on line 535: § 64. Certain ambiguities in the conception of Utilitarianism are noticed; and it is pointed out (1) that, as a doctrine of the end to be pursued, it is finally refuted by the refutation of Hedonism, and (2) that, while the arguments most commonly urged in its favour could, at most, only shew it to offer a correct criterion of right action, they are quite insufficient even for this purpose. …
ellauri089.html on line 552: § 71. and another seems to lie in the failure to distinguish between that which suggests a truth, or is a cause of our knowing it, and that upon which it logically depends, or which is a reason for believing it: in the former sense fiction has a more important bearing on Ethics than Metaphysics can have. …
ellauri089.html on line 566: § 78. (1) It has been commonly held, since Kant, that "goodness" has the same relation to Will or Feeling, which "truth" or "reality" has to Cognition: that the proper method for Ethics is to discover what is implied in Will or Feeling, just as, according to Kant, the proper method for Metaphysics was to discover what is implied in Cognition. …
ellauri089.html on line 576: § 83. (2) If "being good" and "being willed" are not identical then the latter could only be a criterion of the former; and, in order to shew that it was so, we should have to establish independently that many things were good—that is to say, we should have to establish most of our ethical conclusions before the Metaphysics of Volition could possibly give us the smallest assistance. …
ellauri089.html on line 597: § 91. (2) It is plain that we cannot hope to prove which among all the actions, which it is possible for us to perform on every occasion, will produce the best total results: to discover what is our "duty", in this strict sense, is impossible. It may, however, be possible to shew which among the actions, which we are likely to perform, will produce the best results. …
ellauri089.html on line 601: § 93. (3) Even this latter task is immensely difficult, and no adequate proof that the total results of one action are superior to those of another, has ever been given. For (a) we can only calculate actual results within a comparatively near future. We must, therefore, assume that no results of the same action in the infinite future beyond, will reverse the balance—an assumption which perhaps can be, but certainly has not been, justified; …
ellauri089.html on line 605: § 95. But (c) most of the actions, most universally approved by Common Sense, may perhaps be shewn to be generally better as means than any probable alternative, on the following principles. (1) With regard to some rules it may be shewn that their general observation would be useful in any state of society, where the instincts to preserve and propagate life and to possess property were as strong as they seem always to be; and this utility may be shewn, independently of a right view as to what is good in itself, since the observance is a means to things which are a necessary condition for the attainment of any great goods in considerable quantities. …
ellauri089.html on line 611: § 98. In this way, then, it may be possible to prove the general utility, for the present, of those actions, which in our society are both generally recognized as duties and generally practised; but it seems very doubtful whether a conclusive case can be established for any proposed change in social custom, without an independent investigation of what things are good or bad in themselves. …
ellauri089.html on line 613: § 99. And (d) if we consider the distinct question of how a single individual should decide to act (α) in cases where the general utility of the action in question is certain, (β) in other cases: there seems reason for thinking that, with regard to (α), he should always conform to it; but these reasons are not conclusive, if either the general observance or the general utility is wanting; …
ellauri089.html on line 617: § 101. (4) It follows further that the distinction denoted by the terms "duty" and "expediency" is not primarily ethical; when we ask "Is this really expedient?" we are asking precisely the same question as "Is this my duty?", viz. "Is this a means to the best possible?" "Duties" are mainly distinguished by the non-ethical marks (1) that many people are often tempted to avoid them, (2) that their most prominent effects are on others than the agent, (3) that they excite the moral sentiments: so far as they are distinguished by an ethical peculiarity, this is not that they are peculiarly useful to perform, but that they are peculiarly useful to sanction. …
ellauri089.html on line 621: § 103. (5) We may further see that "virtues" are not to be defined as dispositions that are good in themselves: they are not necessarily more than dispositions to perform actions generally good as means, and of these, for the most part, only those classed as "duties" in accordance with section (4). It follows that to decide whether a disposition is or is not "virtuous" involves the difficult causal investigation discussed in section (3); and that what is a virtue in one state of society may not be so in another. …
ellauri089.html on line 623: § 104. It follows that we have no reason to presume, as has commonly been done, that the exercise of virtue in the performance of "duties" is ever good in itself—far less, that it is the sole good: …
ellauri089.html on line 627: § 106. but in order fairly to decide upon the intrinsic value of virtue, we must distinguish three different kinds of disposition, each of which is commonly so called and has been maintained to be the only kind deserving the name. Thus (a) the mere unconscious "habit" of performing duties, which is the commonest type, has no intrinsic value whatsoever; Christian moralists are right in implying that mere "external rightness" has no intrinsic value, though they are wrong in saying that it is therefore not "virtuous", since this implies that it has no value as a means. …
ellauri089.html on line 652: § 116. But (3) granted that the appropriate combination of these two elements is always a considerable good and may be a very great one, we may ask whether, where there is added to this a true belief in the existence of the object of cognition, the whole thus formed is not much more valuable still. …
ellauri089.html on line 662: § 121. Finally (4) with regard to the objects of the cognition which is essential to these good wholes, it is the business of Aesthetics to analyse their nature: it need only be here remarked (1) that, by calling them "beautiful", we mean that they have this relation to a good whole; and (2) that they are, for the most part, themselves complex wholes, such that the admiring contemplation of the whole greatly exceeds in value the sum of the values of the admiring contemplation of the parts. …
ellauri089.html on line 664: § 122. With regard to II. Personal Affection, the object is here not merely beautiful but also good in itself; it appears, however, that the appreciation of what is thus good in itself, viz. the mental qualities of a person, is certainly, by itself, not so great a good as the whole formed by the combination with it of an appreciation of corporeal beauty; but it is certain that the combination of both is a far greater good than either singly. …
ellauri090.html on line 107: In contrast to the earlier novel of the trilogy, Quincas Borba was written in third person, telling the story of Rubião, a naive young man who becomes a disciple and later the heir of the titular philosopher Quincas Borba, a character in the earlier novel. While living according to the fictional "Humanitist" philosophy of Quincas Borba, Rubião befriends and is fooled by the greedy Christiano and his wife Sofia who manage to take him for his entire inheritance.
ellauri090.html on line 112: Quincas Borba (Joaquim Borba dos Santos), a wealthy man and a self-proclaimed philosopher, dies and leaves his large estate to his friend, Rubião, a teacher. The only condition of the bequest is that Rubião care for Quincas Borba’s dog, also named Quincas Borba, as if the dog were human. Rubião travels from the provincial town of Barbacena to the city of Rio de Janiero to establish himself with his newly inherited wealth. On the train, he meets Christiano Palha and Palha’s wife, Sophia. Rubião soon becomes infatuated with Sophia.
ellauri090.html on line 114: In Rio, Palha borrows money from Rubião to invest in business, and the two men become partners. Rubião also meets Carlos Maria, an arrogant young man, and Freitas, an unsuccessful middle-aged man, who exploit Rubião for his wealth and innocence. Major Siqueira and his thirty-nine-year-old daughter, Doña Tonica, attach themselves to Rubião, hoping that Rubião will marry Doña Tonica, who meanwhile becomes jealous of Sophia.
ellauri090.html on line 120: Rubião becomes friends with Dr. Camacho, a lawyer and the editor of a politically oriented newspaper called Atalaia. On his way to meet Dr. Camacho, Rubião rescues a small child, Deolindo, in danger of being run over by a carriage and horses. Rubião then goes on to Dr. Camacho’s office, where he subscribes generously to the capital fund for Atalaia. Dr. Camacho flatters Rubião by publishing an account of Rubião’s heroism in saving Deolindo. Although Rubião is at first modest and dismissive about his heroism, as he reads Camacho’s account he becomes increasingly self-important.
ellauri090.html on line 122: Maria Benedicta, Sophia’s young cousin, is another potential wife for Rubião, but Rubião is too infatuated with Sophia to be interested in Maria Benedicta. After the incident at Santa Thereza, Rubião appears more cosmopolitan and confident. He spends his inherited money freely, often in support of others in addition to Palha and Dr. Camacho. When his impoverished friend, Freitas, falls ill, Rubião generously gives Freitas’s mother a substantial sum of money. Later, he pays Freitas’s funeral expenses.
ellauri090.html on line 130: For a time, Rubião’s friends accept his madness as he continues to provide meals and entertainment for them. Eventually, however, Rubião’s house falls into disrepair as his belief in himself as the emperor becomes constant. Doña Tonica becomes engaged to a man who dies before the wedding. Children on the street, including Deolindo, whose life Rubião had saved, make fun of him as a madman. Prodded by Doña Fernanda, a woman who barely knows Rubião, Sophia convinces Palha to set Rubião up in a little rented house on Principe Street. No one visits Rubião in his new humble residence. His former “friends” miss the luxury of Rubião’s wealthy surroundings in the house in Botafogo.
ellauri090.html on line 165: Pardo (feminine parda) is a term used in the former Portuguese and Spanish colonies in the Americas to refer to the triracial descendants of Europeans, Amerindians, and West Africans. In some places they were defined as neither exclusively mestizo (Amerindian-European descent), nor mulatto (West African-European descent), nor zambo (Amerindian-West African descent). In colonial Mexico, pardo "became virtually synonymous with mulatto, thereby losing much of its indigenous referencing." In the eighteenth century, pardo might have been the preferred label for blackness. Unlike negro, pardo had no association with slavery. Casta paintings from eighteenth-century Mexico use the label negro never pardo to identify Africans paired with Spaniards.
ellauri090.html on line 167: In Brazil, the word pardo has had a general meaning, since the beginning of the colonization. In the famous letter by Pêro Vaz de Caminha, for example, in which Brazil was first described by the Portuguese, the Amerindians were called "pardo": "Pardo, naked, without clothing". The word has ever since been used to cover African/European mixes, South Asian/European mixes, Amerindian/European/South Asian/African mixes and Amerindians themselves.
ellauri090.html on line 170: Nascido no Morro do Livramento, Rio de Janeiro, de uma família pobre, mal estudou em escolas públicas e nunca frequentou universidade. Para o considerado crítico literário norte-americano Harold Bloom, Machado de Assis é o maior escritor negro de todos os tempos, embora outros estudiosos prefiram especificar que Machado era mestiço, filho de um descendente de negros alforriados e de uma lavadeira portuguesa.
ellauri090.html on line 200: Desta forma, a teoria do "ao vencedor, as batatas" seria uma paródia à ciência da época de Machado; sua divulgação seria uma forma de desnudar ironicamente o caráter desumano e anti-ético do pensamento da "lei do mais forte".
ellauri090.html on line 211: Machado de Assis nasceu em 21 de junho de 1839, no Morro do Livramento, no Rio de Janeiro, então capital do Império, em pleno Período Regencial. Seu pai foi Francisco José de Assis, um "mulato" que pintava paredes, filho de Francisco de Assis e Inácia Maria Rosa, ambos Negros e escravos alforriados.
ellauri090.html on line 234: Um de seus amigos, Faustino Xavier de Novaes (1820–1869), poeta residente em Petrópolis, e jornalista da revista O Futuro, estava mantendo sua irmã, a portuguesa Carolina Augusta Xavier de Novais, desde 1866 em sua casa, quando ela chegou ao Rio de Janeiro do Porto. Segundo os biógrafos, veio a fim de cuidar de seu irmão que estava enfermo, enquanto outros dizem que foi para esquecer uma frustração amorosa. Carolina despertara a atenção de muitos cariocas; muitos homens que a conheciam achavam-na atraente, e extremamente simpática. Com o poeta, jornalista e dramaturgo Machado de Assis não fora diferente. Tão logo conhecera a irmã do amigo, logo apaixonou-se. Até essa data o único livro publicado de Machado era o poético Crisálidas (Koteloita, 1864) e também havia escrito a peça Hoje Avental, Amanhã Luva (1860), ambos sem muita repercussão. Carolina era cinco anos mais velha que ele; deveria ter uns trinta e dois anos na época do noivado.
ellauri090.html on line 236: Roope oli Brasilian Tomas Ribeiro. Huom nyt ei tarkoiteta samannimistä Real Housewifejen paljasyläpäistä gigoloa ohjaamassa moottorivenettä, eikä portugalilaista footballeria Tomás Aresta Branco Machado Ribeiroa, jonka nimi tuntuisi luppoovalta, mutta se on born vasta 30 April 1999, vaan Tomás António Ribeiro Ferreiraa (1 July 1831 – 6 February 1901), better known as Tomás Ribeiro or Thomaz Ribeiro, joka oli dago poliitikko, lehtimies, runoilija ja ultraromanttinen kynämies. Eli Roope oli ensi-ihastuxessa Karoliinaan yhtä ultraromanttinen. Myöhemmin sen vähän suspektimmissa aforismeissa lukee ettei samaan naiseen rakastuta 2 kertaa. Paras siis olla lopettamatta kesken.
ellauri090.html on line 253: De íntima paz, de vida e de conforto. Intiimillä rauhalla ja lettu elolla.
ellauri090.html on line 288: Tinham, no entanto, uma cadela tenerife (também conhecidos como bichon frisé) chamada Graziela e que certa vez se perdeu entre as ruas do bairro e, atônitos, foram achá-la dias depois na rua Bento Lisboa, no Catete.
ellauri090.html on line 289: Depois do Catete, foram morar na casa nº 18 da Rua Cosme Velho (a residência mais famosa do casal), onde ficariam até a morte. Do nome da rua surgira o apelido Bruxo do Cosme Velho, dado por conta de um episódio onde Machado queimava suas cartas em um caldeirão, no sobrado da casa, quando a vizinhança certa vez o viu e gritou: "Olha o Bruxo do Cosme Velho!"
ellauri090.html on line 304: Ainda assim, aparecem já nos romances da segunda fase, sobretudo em Memórias Póstumas de Brás Cubas e em Quincas Borba, e mesmo em diversos contos, todos os elementos centrais trazidos de forma contundente pelo Realismo: a crítica social, sobretudo uma crítica dirigida à burguesia, a crítica à escravidão, ao uso do "homem pelo homem", a crítica a um sistema capitalista puramente interesseiro, financeiro, calculista do dinheiro pelo dinheiro e da mercantilização da vida, das relações, do casamento etc.
ellauri090.html on line 306: Os romances machadianos tratam frequentemente da escravidão sob o ponto de vista cínico do senhor de escravos, sempre criticando-o de forma oblíqua. Sobre a escravidão, Machado de Assis já havia tido uma experiência familiar, quer por seus avós paternos terem sido escravos, quer porque lia os jornais com anúncios de escravos fugitivos. Em seu tempo, a literatura que denunciava crenças etnocêntricas que posicionavam os negros no último grau da escala social era distorcida ou tolhida, de modo que este tema encontra uma grande expressividade na obra do autor.
ellauri090.html on line 308: A começar, as Memórias Póstumas de Brás Cubas narra o que seria uma das páginas de ficção mais perturbadoras já escritas sobre a psicologia do escravismo: o negro liberto compra seu próprio escravo para tirar sua desforra. (Kosto)
ellauri090.html on line 319: e, por fim, Quincas Borba, cuja crítica mais explícita é ao cientificismo e à lei do mais forte e da seleção natural (muito famosa na época, por influência de Charles Darwin), através do filósofo Quincas Borba, teórico do fictício Humanitismo, onde o homem mais esperto recebe vantagem sobre o menos esperto nas sociedades.
ellauri090.html on line 331: Uma das maiores características da prosa de Machado de Assis é a forma contraditória de apreensão do mundo. Machado em geral apanha o fato em suas versões antagônicas, e isso lhe dá um caráter dilemático. É também uma forma superior e mais completa de ver as coisas. Machado tem os olhos voltados para as contradições do mundo.
ellauri090.html on line 333: Chamamos aparência aquilo que aparece a nossos olhos, aquilo que primeiramente surge à observação; chamamos essência aquilo que consideramos a verdade, aquilo que é encoberto pela aparência. Mas o que tomamos por essência pode não ser mais do que outra aparência. O estilo machadiano focaliza as personagens de fora para dentro, vai descascando as pessoas, aparência atrás de aparência. Por isso, Machado é considerado grande "analista da alma humana".
ellauri090.html on line 350: Suas mulheres são "capazes de conduzir a ação, apesar do predomínio da trama romanesca não ter se esvaziado." As personagens femininas de Machado de Assis, ao contrário das mulheres de outros românticos — que faziam a heroína dependente de outras figuras e indisposta à ação principal na narrativa — são extremamente objetivas e possuem força de caráter.
ellauri090.html on line 374: pensamentos de vida formulados, elämästä koossa jotain ajatuxia,
ellauri092.html on line 63: In engineering, the Moody chart or Moody diagram is a graph in non-dimensional form that relates the Darcy-Weisbach friction factor fD, Reynolds number Re, and surface roughness for fully developed flow in a circular pipe. It can be used to predict pressure drop or flow rate down such a pipe. Lewis Ferry Moody (5 January 1880 – 21 February 1953) was an American engineer and professor, best known for the Moody chart. He has 23 patents for his inventions. He was the first Professor of Hydraulics in the School of Engineering at Princeton. Tästä Moodysta ei löytynyt sen enempää, tuli umpiperä. Not the way out - exit through tunnel in rear, luki MIT:n vessan ovessa. Mutta tämä sensijaan on motherlode:
ellauri092.html on line 80: By 17 years old this stout young Yankee decided to leave his farming work at home and head for Boston where he became a shoe salesman. Like Al Bundy. Taivas on todennäköisesti täynnä kadonneita parittomia sukkia. Ne ovat kaikki pelastuneet sinne. Kun mun sukkaan tulee reikä heitän sen roskiin mutta pelastan parittoman, koska mun lähes kaikki sukat ovat mustia. Vartioin niitä mustasukkaisesti ja teen leskexi jääneistä uusia pareja. He attended a Congregationalist Church which bored him as did all religious matters but over the next year the convicting message of sin and righteousness began to take effect. At the same time though, he raised up a wall of arguments. He settled his heart by deciding to leave the matter until his deathbed, but Cod’s Word continued to disturb him. No wonder: this was good old Boston, the home of the bean and the cod, Where the Lowells talk to the Cabots, And only the Cabots talk to Cod.
ellauri092.html on line 82: In April 1855 young Edward Kimball a Sunday school teacher was deeply burdened by Moody’s sole. Kimball left his house and made his way to the shoe shop where Moody worked with the intention of confronting Moody about his standing in front of Cod. A thousand contrary thoughts invaded the young man’s mind and he almost turned back. When he realized he had passed the shop he decided he would go for it and get it over with quickly. With what he later thought was a very weak plea with tears in his eyes he challenged Moody concerning his salivation, Cod’s tail and his need of a waist. That day in the back of the shop on his knees Moody accepted his price and Kimball returned home within minutes with new soles. Salivation while you wait.
ellauri092.html on line 84: The first change in Moody was that he received a burden to see all his family earnings saved. Later that year he moved to Chicago and although he started to show signs of real shoe business ability and success, when he experienced the revival which commenced in that city in January 1857, business success faded into insignificance. He was ruined - success of this world no longer interested him instead, he began to glow in Christian virtue. He mixed freely amongst Plymouth Brethren, Methodist Episcopal, Congregationalists and Baptists. The years passed and he worked with the men in tights at YMCA and raised up one of the most unusual Sunday Schools of that day which became a church. He reluctantly began to preach and haggled every step of the way. He turned down Congregational ordination and remained a simple uneducated layman with a burden for souls. Having heard of Spurgeon’s ministry in London he did all he could to get hold of and read every Spurgeon sermon. He took thorough hold of Spurgeon’s three ‘R’s: Ruin by the fall, Redemption by the Blood, and Regeneration by the Holy Mackerel. This flowed through every one of his messages and was the marrow of Moody’s theology. Many thought him too radical and so nicknamed him ‘Crazy Moody.’
ellauri092.html on line 86: When his wife Emma suffered bad asthma the doctor suggested a boat trip so Moody decided to take her to dry and airy Britain. In February 1867 they set sail for Britain for the first time. Altogether they had a thoroughly inspiring time. They visited Spurgeon’s Metropolitan Tabernacle which had a congregation of 5,000. He sat amongst the Plymouth Brethren and heard their most fervent preachers as well as preaching for them. He could preach as fervently as any tommy, if not more. He was also invited to speak at some meetings in London where his warmth won everyone’s affection while his wife coughed in the smog. He also visited Bristol to see George Muller’s work where 1,500 orphan children were provided for financially without requests for money. (The trick is familiar from Dickens' Oliver Twist.) Moody was very impressed with what Cod could accomplish going through this meek godly man of prayer. They managed to include Dublin and France in the trip then in June they returned to America.
ellauri092.html on line 88: He became very settled and successful in ministry in Chicago. He sat on at least ten separate committees while at the same time fighting the gall of Cod to step out as an itinerant Evangelist. Cash flow was becoming mechanical. In June 1871 a great burden came upon two older ladies in his congregation to pray that he would receive the baptism of the Holy Ghost and fire. These two hot ladies became very obvious to Moody as they sat on the front pew and prayed as he preached. When he enquired about their praying they informed him that they needed the power of the Spirit.
ellauri092.html on line 90: At first Moody could satisfy himself so that was ok. But the persistence of these ladies led him to meet and pray with them. They poured out their hearts asking Cod to fill them with His servant's Spirits. From that day a deep hunger and thirst gripped Moody. By October he was in agony for sole as he prayed and munched Cod for the promised gift. At times he would roll on the floor in agony with the ladies and in tears with this singular prayer to be baptised in the Holy Mackerel grilled with fire. This was a wrestle between his willy and Cod’s willy. It was that very month that Chicago burnt to the ground by ghost fire. All his works, efforts and organizational committees literally went up in a blaze. Shortly after this while passing through New York on his way to Britain the second time Cod heard his prayer. As he walked the streets his willy bent before Cod's, the power of the Golden Horde fell upon him, the Ford drew near and revealed Himself to be His servant. Moody rushed to a friend’s house and asked for rum and to be left alone. Hour after hour he bathed in the presence of Cod as the Holy Mackerels filled him. So strong was this that he cried out to Cod to stay in His hand lest He die. He was filled with the joy of the Gourd. When he left that house it was in the power of the fire, just like Chicago the other day.
ellauri092.html on line 92: He fleed to England for a few months of rest and with a desire to draw ale with Christian leaders there. He had no intention of zonking although he did a few times but he attended conventions and conferences and wrote numbers of notes and thoughts. He met with the Plymouth Brethren near Dublin and he spent a whole night kneeling in fervent prayer with about 20 of these jealous men. That next morning he walked with Henry “Butcher” Varley through the streets. This Br'er Rabbit said something to him which made a deep impact on the weasel Cod was forming. He said “Moody, the world has yet to see what Cod will do to a man full of It.” That night as these words still reverberated in his mind and heart he vowed that by the grace of Cod and the power of the Holy Mackerels he would be that man. All who met with him during this journey in Britain and Ireland were strangely aware that Cod was preparing a great work in this man. You could smell it a mile away. Mackerels!
ellauri092.html on line 94: Before returning home he was persuaded to preach at a Congregational church in Arundel Square, London. The massage came with real power. As a result over 400 new convict perverts were taken into membership in the following weeks. As other requests to preach reached him he decided he would return home and prepare to return for a period of six months at a later stage, all expenses paid.
ellauri092.html on line 96: So in June 1873 he arrived again into Liverpool, England, accompanied by his asthmatic wife and song leader Ira Sankey as his other wife. Key men who were leaders and financers who had invited him with the promise of financial help had died since he was last there. There were no meetings, no funds and no committees. What the fuck. It seemed all was lost. Maybe they would just have to return to America? Only one unattractive invitation came from York in the North of England and so there they went. It was hard ground but in the midst of these meetings one unimpressed minister called F.B. Meyer slowly melted and then ignited with holy fervent fire. Our friends fled the scene as fast as they could. Next the Evangelistic foursome moved to Sunderland for several weeks of sole eating meetings where Cod’s power to inflate liver was manifest. In August they brought coals to Newcastle where a daily paper meeting was conducted with some 300 saints in attendance. No other lighting was necessary. News spread throughout the whole land that Creedence Clearvater Revival was coming to churches and salivation to thousands. Other towns were visited in the same manner and left as quickly as the audience caught on that a less inspiring Yankee foursome was doing the song and play.
ellauri092.html on line 100: In September 1874 they travelled to Belfast in the North of Ireland for five weeks of meetings like those in Scotland. Then onward to Dublin for a month where several thousand pounds sterling were reported converted to dollars. These were some of the most remarkable meetings ever held in Ireland. In November they sailed for England and continued to minister in the main cities and towns. In March 1875 he moved to London to start a 4 mouth campaign. Initially meetings had about 16,000 people in attendance. He bled the rich and poor, the famous and the destitute, princesses as well as paupers. It is estimated that a million and a half people paid him in this chief of cities. After one very brief visit to Cambridge University he returned home to America and did not return again until 1882 when he administered snake oil in Ireland, Scotland, Wales and England.
ellauri092.html on line 102: In November 1882 when he spoke at Cambridge University he was filled with great anxiety as this educational centre for Britain’s aristocratic and wealthy youth had a reputation of unparalleled riotous behaviour. That first night at a Zoom meeting Moody spoke on ‘the Spirit’s power service.’ The university vicar Handley Moule was somewhat nervous. The young C.T. Studd (the same guy who impressed J.R.Mott with his biceps) greatly doubted ‘if this Yankee was up to the task.’ The first mission night on the Monday had 1,700 students in attendance. As Sankey sang his sacred Hymns they jeered, laughed and shouted. When Sankey finished he was near to tears. As Moody preached on Daniel in the lions den (how appropriate) again they laughed, shouted and did all in their power to disturb him. He maintained his calm. By the end of the week at least 200 students had accepted a check from the speaker. Amongst them was a main ‘ringette player’ who later assumed missionary position in China and was the first lady Bishop of King Kong. Out of this mission came The Cambridge Seven, missionaries who made a lot of dough. This campaign had huge proceeds that also leeched the youth of the whole nation.
ellauri092.html on line 108: Moody's main claim to fame for us Pylkkänen's is that he helped get the Pentecostal movement going on the American west coast, from whence it went viral in China and infected Wilho Pylkkänen. Wilho toi sen Kiinasta Suomeen supertartuttajana, ja se siltä tarttui satoihin ellei suorastaan tuhansiin helluntaiystäviin. Altistuneita on vielä enemmän, kuten nähtävästi mä. Seuraava taulukko havainnollistaa USA:n eri kirkkokuntien yhtäläisyyxiä ja eroja.
ellauri092.html on line 127:
mefodistit
80M/12M
1738
Wesley
Oxford Savannah Lontoo
Sähköshokki Kingdomtide
Plagiointi Homofobia
Puolijäykkä
N/A
ellauri092.html on line 145: Sveitsin ja Saksan reformaatiossa syntyi 1500-luvulla luterilaisten ja reformoitujen kirkkokuntien lisäksi uskonpuhdistuksen suunta, josta käytettiin aluksi nimitystä anabaptismi (uudestikastajat).
ellauri092.html on line 153: Baptists in the South supported slavery "for economic and social reasons", although this was never admitted. Instead, it was claimed that slavery was beneficent, and endorsed in the Bible by God. However, Baptists in the North disagreed strongly, claiming that God would not "condone treating one race as superior to another". Southerners, on the other hand, held that God intended the races to be separate. Finally, around 1835, Southern states began complaining that they were being slighted in the allocation of funds for missionary work.
ellauri092.html on line 155: The break occurred in 1844, when the Home Mission Society announced that a person could not be simultaneously both a missionary and a slaveowner.[citation needed] Faced with this challenge, the Baptists in the South assembled in May 1845 in Augusta, Georgia, and organized the Southern Baptist Convention, which was pro-slavery. Throughout the remainder of the 19th century and throughout most of the 20th the Southern Baptist Convention continued to protect systemic racism and opposed civil rights for African-Americans, only officially and definitively renouncing slavery and "racial" discrimination with a resolution in 1995.
ellauri092.html on line 178: Methodism thrived in America thanks to the First and Second Great Awakenings beginning in the 1700s. Various African-American denominations were formed during this period, including the African Methodist Episcopal Church.
ellauri092.html on line 184: In 1914–1917 many Methodist ministers made strong pleas for world peace. President Woodrow Wilson (a Presbyterian), promised "a war to end all wars." Tästä teki sitten pilaa italialainen nobelistirunoilija Eugenio Montale, joka on aika lailla kyllä never heard. Se oli liian hermeettinen vedotaxeen kansan makuun. Oikeastaan sen ei olis kuulunutkaan saada noobelia kerze oli pessimisti, muze oli sentään antifasisti, joista sodan aikana lie Italiassa ollut pula. Eli jälleen kerran sellanen poliittinen virkanimitys. Montale oli kantava voima runoilijaryhmässä, joka kutsui itseään Hermeettiseksi seuraksi. Ryhmä tuotti täysin epäloogisia runoja, jotka kuvastivat absurdia ajatusta Sodasta, joka päättää kaikki sodat.
ellauri092.html on line 186: In the 1930s many Methodists favored isolationist policies. Thus in 1936, Methodist Bishop James Baker, of the San Francisco Conference, released a poll of ministers showing 56% opposed warfare. When war came in 1941, the vast majority of Methodists strongly supported the national war effort, but there were also a few (673) conscientious objectors.
ellauri092.html on line 188: In the early 20th century, many of the splintered Methodist groups joined together to form The Methodist Church (USA). Another merger in 1968 resulted in the formation of The United Methodist Church from the Evangelical United Brethren (EUB) and the Methodist Church.While United Methodist Church in America membership has been declining, associated groups in developing countries are growing rapidly.
ellauri092.html on line 190: United Methodist elders and pastors may marry and have families. They are placed in congregations by their bishop. Elders and pastors can either ask for a new appointment or their church can request that they be re-appointed elsewhere. If the elder is a full-time pastor, the church is required to provide either a house or a housing allowance for the pastor.
ellauri092.html on line 192: Whereas most American Methodist worship is modeled after the Anglican Communion´s Book of Common Prayer, a unique feature was the once practiced observance of the season of Kingdomtide, which encompasses the last thirteen weeks before Advent, thus dividing the long season after Pentecost into two discrete segments. During Kingdomtide, Methodist liturgy emphasizes charitable work and alleviating the suffering of the poor. This practice was last seen in The Book of Worship for Church and Home by The United Methodist Church, 1965, and The Book of Hymns, 1966. While some congregations and their pastors might still follow this old calendar, the Revised Common Lectionary, with its naming and numbering of Days in the Calendar of the Church Year, is used widely. However, congregations who strongly identify with their African American roots and tradition would not usually follow the Revised Common Lectionary.
ellauri092.html on line 196: Methodists stand almost alone among mainline denominations in not performing same-sex marriages, in contrast to the Episcopal Church, the Presbyterian Church (USA), the Evangelical Lutheran Church in America, and the United Church of Christ.
ellauri092.html on line 200: The plan made it easier to enforce penalties for violating the teaching, which is part of the church´s Book of Discipline.[26]
ellauri092.html on line 213: Baptists, as their very name implies, adhere to baptism. But not just any baptism – Baptists are more specific on the issue. Baptist subscribe to credo baptism by immersion. That means that they believe in baptism of a confessing believer by immersion into water. They reject pedobaptism and other modes of baptism (sprinkling, pouring, etc.). This is one distinctive that holds true for nearly all Baptist denominations and churches. They are Baptists, after all!
ellauri092.html on line 215: There is some debate about the roots of Baptists as a denomination, or family of denominations. Some argue that Baptists can trace their roots right back to the famous cousin of Jesus – John the Baptist. While most others go back only as far as the Anabaptist movement in the wake of the Protestant Reformation.
ellauri092.html on line 219: Methodism also can confidently claim roots that go back centuries; right back to John Wesley, who founded the movement in England, and later in North America. Wesley was unhappy with the “sleepy” faith of the Church of England and sought to bring renewal and revival and spirituality to the practice of Christians. He did this especially through open air preaching, and home meetings which soon formed into societies. By the end of the 18th century, Methodist societies were taking root in the American Colonies, and it soon spread across the continent.
ellauri092.html on line 221: Today, there are many different Methodist denominations, but they all hold similar views in several areas. They all follow Wesleyan (or Armenian) theology, emphasize practical life over doctrine, and hold to the Apostle’s Creed. Most Methodists groups reject that the Bible is inerrant and sufficient for life and godliness, and many groups are presently debating the moral standards of the Bible, especially as they relate to human sexuality, marriage, and gender.
ellauri092.html on line 223: Many people have wondered, are baptist and methodist the same? The answer is no. However, there are some similarities. Both Baptists and Methodist are trinitarian. Both hold that the Bible is the central text in faith and practice (though groups within both the families of denominations would dispute the Bible’s authority). Both Baptists and Methodists have historically affirmed the divinity of Christ, justification by faith alone, and the reality of heaven for those who die in Christ, and eternal torment in hell for those who die unbelieving.
ellauri092.html on line 229: In contrast, Baptists traditionally hold to only baptism by immersion and only for one who is confessing faith in Jesus Christ for themselves, and old enough to responsibly do so. They reject pedobaptism and other modes such as a sprinkling or pouring or pedophilia as unbiblical. Baptists normally insist upon baptism for membership in a local church.
ellauri092.html on line 231: Baptists believe in the autonomy of the local church, and churches are most often governed by a form of congregationalism, or pastor-led congregationalism. In more recent years, however, many Baptist Churches have adopted an elder-led congregationalism as a preferred form of polity. Although there are many denominational alliances among churches, most Baptist local churches are entirely autonomous in governing their own affairs, choosing their pastors, purchasing and owning their own property, etc..
ellauri092.html on line 237: Baptists make this decision entirely at the local level. Local churches usually form search committees, invite and screen applicants, and then select one candidate to present to the church for vote. There are no denomination-wide standards for ordination in many larger Baptist denominations (such as the Southern Baptist Convention) or minimum education requirements for pastors, though most Baptist churches only hire pastors trained at the seminary level.
ellauri092.html on line 239: Major Methodist Bodies, such as the United Methodist Church, have outlined their requirements for ordination in the Book of Discipline, and ordination is governed by the denomination, not by local churches. Local church conferences confer with the district conference to select and hire new pastors.
ellauri092.html on line 253: Baptists are traditionally mixed on the Calvinism-Arminianism debate. Few would call themselves true Arminians, and most Baptists would probably self-describe as modified (or moderate) Calvinists – or 4 point Calvinists, rejecting especially the doctrine of Limited Atonement. In contrast to Methodists, most all Baptists believe in the eternal security of a Christian, though many hold to a view of this that is very different from the Reformed doctrine of the Perseverance of the Saints.
ellauri092.html on line 255: There has been a resurgence of Reformed theology among Baptists recently, with some major Baptist seminaries teaching a more classic and robust Reformed theology. There are also many Reformed Baptist churches which would enthusiastically subscribe to Calvinism.
ellauri092.html on line 271: William Boardman worked closely with Robert Pearsall Smith, whose wife Hannah Whitall Smith, a Quaker, became well known in the movement for her belief in “quietism”. Quietism teaches that “sinless perfection” is attainable in this life and comes from inner quietness or meditative contemplation that is believed to allow God to work as all human effort ceases. Remind you of something today?
ellauri092.html on line 275: Though Boardman was a Presbyterian and strongly influenced by the numerous heresies of Charles Finney and others, he was not a trained theologian. In fact, it is tragic that many errors that crept into the church were introduced by people who had little to no training in rightly dividing the Word. This is not to say that a person with little to no formal training cannot be used by God or that he is exempt from learning the truth of Scripture (Harry Ironsides is a good example). However, there is a proper hermeneutic to be used in studying Scripture and if not applied, many errors can result.
ellauri092.html on line 285: One of the main errors within the Keswick Movement is their unbiblical view of sanctification. Keswickians believe when a person becomes saved, they are immediately justified. This is certainly Scriptural fact (Romans 3:21-26; 5:18-19; 2 Corinthians 5:21). There is nothing I can do to justify myself before God. Only salvation provides this immediate and eternal justification as Christ’s righteousness is literally imputed to my account.
ellauri092.html on line 295: …the problems in the Keswick theology are severe. Because of its corrupt roots, Keswick errs seriously in its ecumenical tendencies, theological shallowness or even incomprehensibility, neglect of the role of the Word of God in sanctification, shallow views of sin and perfectionism, support of some tenants of Pelagianism and semi-Pelagianism, improper divorce of justification and sanctification, confusion about the nature of saving repentance, denial that God’s sanctifying grace always frees Christians from bondage to sin and changes them, failure to warn strongly about the possibility of those who are professedly Christians being unregenerate, support for an unbiblical pneumatology, belief in the continuation of the sign gifts, maintenance of significant exegetical errors, distortion of the positions and critiques of opponents of the errors of Keswick, misrepresentation of the nature of faith in sanctification, support for a kind of Quietism, and denial that God actually renews the nature of the believer to make him more personally holy. Keswick theology differs in important ways from the Biblical doctrine of sanctification. It should be rejected.
ellauri092.html on line 326: The common thread with all of the people above (and others not listed), is the emphasis on mystical experiences that allegedly begin within as we quiet ourselves and wait upon God. Unfortunately, this is clearly not Scriptural because we are not to focus on our “innerspace” as New Agers do. We are to put our hand to the plow and look forward, not backward. This can only occur as we submit ourselves to Him (Romans 12:1-2). It really doesn’t matter if our emotions catch up with us, nor should they be used to “verify” that we are growing in the Lord. If the heart is deceitfully wicked and cannot be understood (Jeremiah 17:9), what makes us think that once we are saved, our hearts are all of a sudden able to be known?
ellauri092.html on line 330: Andrew Murray, A W Tozer and others now make perfect sense to me when I read their books. They were mystics who sought, focused on and tended to emphasize an emotional experience they believed was holiness. I understand that mistake because I also desperately reached for that for several years. It doesn’t work and causes the Christian to constantly look to his/her emotions for verification.
ellauri092.html on line 332: By way of example I have been married to my wonderful wife for 35 years. The day I met her, I liked her. As we dated, I fell in love with her. That “love” was largely an emotional rush based on my feelings toward her. There were times when I thought my heart would explode because of my “love” (emotion) for her. Over time that changed and my love for my wife became more solidified and did not rely on emotion.
ellauri092.html on line 334: Thirty-five years later, I can honestly say I love my wife more now than I did early on, though I certainly believed I could not love her more in our early days. However, my love for my wife now is not (but can at times include), emotion. It is something far different than raw emotion because it is based in knowledge. I love her and I know she loves me.
ellauri092.html on line 340: Too many leaders and authors are tempting Christians to go “beyond,” obtaining “more” than the Bible says we have a right to expect. There is no “second blessing” for the Christian, unless you consider the life after this one the actual second blessing when we will be separated from our sin nature forever, we will see Him as He is and we will be like Him. Then we will know in certainty as we are known.
ellauri092.html on line 342: We need to stop reaching for something that God is not giving us and simply live the Christian life as He outlines in His power through faith, not emotion. He will empower us but we may not feel it.
ellauri092.html on line 505: Joku uskonveli lahjoitti sittemmin ökyhuvilan Kanadaan. Perhettä oli matkojen välillä pantu tulemaan kokonaista neljä. Lomilla loikoiltiin koko perheen voimin eläinten taljoilla ja syötiin forelleja. Lapset pantiin internaattiin ja matka jatkui. Rahantuloa ei voinut estää, ja mixi pitäisikään. When it rains it pours.
ellauri092.html on line 514: She haes a maister's degree frae the Theatre Academy o Finland. Krohn wis marriet 18 years tae the movie director Wille Mäkelä. Krohn is the niece o the Finnish author an journalist Kaarina Goldberg. Kaarina Goldberg (born 28 Januar 1956) is a Finnish author an jurnalist who lives in Vienna. She is best kent for her childer's beuks Petokylän Ilona Ilves, Rämäpäinen robotti an her comic strip Senni ja Safira in the Finnish newspaper Eläkeläiset.
ellauri092.html on line 530: Noted, Currently We don't have enough information about Cars, Monthly/Yearly Salary etc. We will update soon.
ellauri093.html on line 94: Mott oli suurenmoinen mies mutta samalla myös pikkumainen pilkunnussija Kimmo Koskenniemen kaliiperia. Se laski sormensa joka erälle ja kysyi: mixi / tämä / on näin? Se varmisti kokousten yxityiskohdat etukäteen aina huoneistojen koristelua, edustajien nokintapaikkoja ja laulettavia tunteeseenvetoavia lauluja myöden. Se teki jumalalle rahanarvoisia palveluxia ja jumala teki sille vastapalveluxia, tit for that. Se muisti köyhiä sihteerejä telttakepillä ja valizi harkutisti tuliaiset kesähuvilansa talonpoikaisnaapurien lapsille, ei liian halpaa eikä liian kallista. Tietenkään hän ei ollut erehtymätön eikä virheetön, mutta niin lähellä kuin mahdollista olematta jumalan joululahja ize.
ellauri093.html on line 119: James Hudson Taylor (Chinese: 戴德生; pinyin: dài dé shēng (wear for life???); 21 May 1832 – 3 June 1905) was a British Protestant Christian missionary to China and founder of the China Inland Mission (CIM, now OMF International). Taylor spent 51 years in China. The society that he began was responsible for bringing over 800 missionaries to the country who started. He founded
ellauri093.html on line 126: Having been accepted as missionaries by Hudson Taylor of the China Inland Mission the seven were scheduled to leave for China in early February 1885. Before leaving the seven held a farewell tour to spread the message across the country – it was during this tour that someone dubbed them "The Cambridge Seven."
ellauri093.html on line 128: For the next month, the seven toured the University campuses of England and Scotland, holding meetings for the students. Queen Victoria was pleased to receive their booklet containing The Cambridge Seven's testimonies. The record of their departure is recorded in "The Evangelisation of the World: A Missionary Band". It became a national bestseller. Their influence extended to America where it led to the formation of Robert Wilder's Student Volunteer Movement.
ellauri093.html on line 132: Though their time together was brief, they helped catapult the China Inland Mission from obscurity to "almost embarrassing prominence", and their work helped to inspire many recruits for the CIM and other mission societies. In 1885, when the Seven first arrived in China, the CIM had 163 missionaries; this had doubled by 1890 and reached some 800 by 1900, which represented one-third of the entire Protestant missionary force.
ellauri093.html on line 140: This list consists of mostly nineteenth-century figures who were associated with the Brethren movement before the 1848 schism. They are the leading historical figures common to both the Open and Exclusive Brethren.
ellauri093.html on line 142: Two exceptions are H.A. Ironside and Watchman Nee, twentieth-century preachers who spent time associated with both the Open and Exclusive Brethren. See the respective articles for other more recent figures who have functioned primarily or entirely in either the Open Brethren or Exclusive Brethren.
ellauri093.html on line 146: Watchman Nee oli leader in the "Little Flock" movement in China after being "put out" by Exclusive Brethren for "breaking bread with sectarians". Ei limpusta ole kahden jakoa.
ellauri093.html on line 170: Francis William Newman – younger brother of Cardinal John Henry Newman; excommunicated for denying the Divinity of Christ. Mätämunista puheenollen! Eski kuzui jotakuta kardinaali Newmanixi. Tuskin sentään änkyttävä fonologi Martti Nyman? Ei ainakaan kaljupäinen psykologi Göte Nyman. Se oli joku filosofinplanttu jonka olen autuaasti unohtanut.
ellauri093.html on line 174: Major General Orde Charles Wingate, DSO & Two Bars (26 February 1903 – 24 March 1944) was a senior British Army officer, known for his creation of the Chindit deep-penetration missions in Japanese-held territory during the Burma Campaign of the Second World War.
ellauri093.html on line 178: At a time when Britain was in need of morale-boosting generalship, Wingate attracted British Prime Minister Winston Churchill's attention with a self-reliant aggressive philosophy of war, and was given resources to stage a large-scale operation. The last Chindit campaign may have determined the outcome of the Battle of Kohima, although the offensive into India by the Japanese may have occurred because Wingate's first operation had demonstrated the possibility of moving through the jungle. In practice, both Japanese and British forces suffered severe supply problems and malnutrition.
ellauri093.html on line 182: Wingate was known for various eccentricities. For instance, he often wore an alarm clock around his wrist, which would go off at times, and had raw onions and garlic on a string around his neck, which he would occasionally bite into as a snack (the reason he used to give for this was to ward off mosquitoes). He often went about without clothing. In Palestine, recruits were used to having him come out of the shower to give them orders, wearing nothing but a shower cap, and continuing to scrub himself with a shower brush. Sometimes Wingate would eat only grapes and onions.
ellauri093.html on line 184: Lord Moran, Winston Churchill's personal physician, wrote in his diaries that "[Wingate] seemed to me hardly sane – in medical jargon a borderline case." Likewise, referring to Churchill's meeting with Wingate in Quebec, Max Hastings wrote that, "Wingate proved a short-lived protégé: closer acquaintance caused Churchill to realise that he was too mad for high command."
ellauri093.html on line 193: Terminology which sometimes confuses Brethren and non-Brethren alike is the distinction between the Open assemblies, usually called "Chapels", and the Closed assemblies (non-Exclusive), called "Gospel Halls." Contrary to common misconceptions, those traditionally known as the "Closed Brethren" are not a part of the Exclusive Brethren, but are rather a very conservative subset of the Open Brethren. The Gospel Halls regard reception to the assembly as a serious matter. One is not received to the Lord's Supper but to the fellowship of the assembly. This is important because the Lord's Supper is for believers, not unbelievers.
ellauri093.html on line 195: Some Chapels, on the other hand, will allow practically anyone to participate who walks in and says that he is a Christian, based on the newcomer's profession of faith. Such assemblies are said to have an "open table" approach to strangers. Gospel Hall Brethren, on the other hand, generally believe that only those formally recognised as part of that or an equivalent assembly should break bread. Most Closed and some Open Brethren hold that association with evil defiles and that sharing the Communion meal can bring that association.
ellauri093.html on line 197: Their support text is from 1 Corinthians 15:33, "Do not be deceived: evil communications corrupt good table manners." Among other distinctions, the Gospel Halls would generally not use musical instruments in their services, whereas many Chapels use them and may have singing groups, choirs, "worship teams" of musicians, etc. The Gospel Halls tend to be more conservative in dress; women do not wear trousers in meetings and always have their heads covered, while in most Chapels women may wear whatever they wish, including nothing, though modesty in dress serves as a guideline, and many may continue the Orde Wingate tradition of wearing a shower cap for head covering if nothing else. Open Brethren churches are all independent, self-governing, local congregations with no central headquarters, although there are a number of seminaries, missions agencies, and publications that are widely supported by Brethren churches and which help to maintain a high degree of communication among them.
ellauri093.html on line 199: Henry K. Carroll performed an analysis of United States census data in 1912 to assign Roman numerals to various Brethren groups. For example, Brethren III is also known as the Lowe Brethren and the Elberfeld Brethren. Carroll's initial findings listed four sub-groups, identified as Brethren I-IV, but he expanded the number six and then to eight; Arthur Carl Piepkorn expanded the number to ten. Those who have attempted to trace the realignments of the Plymouth Brethren include Ian McDowell and Massimo Introvigne. The complexity of the Brethren's history is evident in charts by McDowell and Ian McKay.
ellauri093.html on line 205: Conversely, Open assemblies aware of that disciplining would not automatically feel a binding obligation to support it, treating each case on its own merit. Reasons for being put under discipline by both the Open and Exclusive Brethren include disseminating gross Scriptural or doctrinal error or being involved in unscriptural behavior. Being accused of illegal financial dealings may also result in being put under discipline.
ellauri093.html on line 209: All assemblies welcome visitors to gospel meetings and other gatherings, with the exception of the Lord's Supper. Many Exclusive Brethren and some of the more traditional Open Brethren feel that the Lord's Supper is reserved for those who are in right standing before God. Fellowship in the Lord's Supper is not considered a private matter but a corporate expression, "because we, being many, are one loaf, one body; for we all partake of that one loaf" (1 Corinthians 10:17).
ellauri093.html on line 213: The term "Exclusive" is most commonly used in the media to describe one separatist group known as Taylor-Hales Brethren, who now call themselves the Plymouth Brethren Christian Church (PBCC). The majority of Christians known as Exclusive Brethren are not connected with the Taylor-Hales group, who are known for their extreme interpretation of separation from evil and their belief of what constitutes fellowship. In their view, fellowship includes dining out, business and professional partnerships, membership of clubs, etc., rather than just the act of Communion (Lord's Supper), so these activities are done only with other members.
ellauri093.html on line 215: The group called the Raven Brethren (named for prominent Exclusive leader F.E. Raven) seceded from the Raven-Taylor-Hales group and are less strict and isolationist. Exclusive Brethren groups who are not affiliated with PBCC prefer being referred to as Closed rather than Exclusive brethren to avoid any connection with these more strident groups.
ellauri093.html on line 217: One of the most defining elements of the Brethren is the rejection of the concept of clergy. Their view is that all Christians are ordained by God to serve and therefore all are ministers, in keeping with the doctrine of the priesthood of all believers. The Brethren embrace the most extensive form of that idea, in that there is no ordained or unordained person or group employed to function as minister(s) or pastors. Brethren assemblies are led by the local church eiders (fig. 1) within any fellowship.
ellauri093.html on line 249: Abuse of eider by someone who is not part of a frustrating relationship, such as workers and business owners, does not fall under the definition of ‘eider abuse’ used in this Tool Kit. For help with consumer-based abuse such as scams and rip offs contact Consumer Affairs (ask for "Victoria").
ellauri093.html on line 252: Elder abuse can take many forms. Often more than one type of abuse can be used.
ellauri093.html on line 254: Emotional (or psychological) abuse: Using threats, humiliation or harassment causing distress and feelings of shame, stress or powerlessness. It often occurs in combination with other forms of abuse.
ellauri093.html on line 258: Financial abuse: Using someone’s money, property or other assets illegally or improperly or forcing someone to change their will or sign documents. This is the most common form of abuse seen at Seniors Rights Victoria.
ellauri093.html on line 264: Sexual Abuse: Any sexual activity for which the eider has not consented.
ellauri093.html on line 278: Research shows that sons and daughters are most likely to be responsible for the abuse of parents.
ellauri093.html on line 286: Self neglect includes behaviour such as poor hygiene, excessive quacking and compulsive hoarding. Older people have the right to make their own lifestyle choices, even if those choices put them at risk of harm. Scrooge McDuck has a license for his money bin, though it exposes him to the Beagle Boys.
ellauri093.html on line 292: Eider abuse is a popular form of family violence.
ellauri093.html on line 294:
Further tips for eider abuse workers
ellauri093.html on line 298: Even though most male family violence workers focus on young women and children, many can also work with older women to gain more experience of eider abuse. Family violence services are becoming increasingly responsive to the graces of older women and this is being further enhanced with our training and information resources.
ellauri093.html on line 304: She removed Stranleigh’s coat with a dexterity that aroused his imagination. The eider woman returned with skimpy dressings and a sponge, which she placed on a chair. Carry your head along as your eiders have done. After being a member of the Church for a while, Bill was ordained to the office of an eider. Jack had been an eider for only a few days when he received a new calling whistle. The eiders are coming over for dinner tonight. One of the long-time leaders in the Church is Eider Pennypacker.
ellauri093.html on line 313: Therefore, there is no formal ordination process for those who preach, teach, or lead within their meetings. Males who become eiders have been given the blessing of performing leadership tasks by older eider males. Females need not apply. They do duty as eiderdown mattresses and blankets.
ellauri093.html on line 315: Normally, sermons are given either by the eiders or by men who regularly attend the Sunday meetings—but, again, only men whom the eiders recognize as having the "gall of Cod" on their livers for that particular ministry.
ellauri093.html on line 317: The Open Brethren believe in a plurality of eiders (Acts 14:23; 15:6,23; 20:17; Philippians 1:1), men meeting the Biblical qualifications found in 1 Timothy 3:1–7 and Titus 1:6–9. This position is also taken in some Baptist churches, especially Reformed Baptists, and by the Churches of Christ. It is understood that eiders are appointed by the Holy Spirit (Acts 20:28) and are recognised as meeting the qualifications by the assembly and by previously existing eiders. Generally, the eiders themselves will look out for men who meet the biblical qualifications, and invite them to join them as eiders. In some Open assemblies, eiders are elected democratically, but this is a fairly recent development and is still relatively uncommon.
ellauri093.html on line 319: Officially naming and recognizing "eidership" is common to Open Brethren (cf. 1 Thessalonians 5:12–13), whereas many Exclusive Brethren assemblies believe that recognizing a man as an "eider" is too close to having clergy, and therefore a group of "leading brothers", none of whom has an official title of any kind, attempts to present issues to the entire group for it to decide upon, believing that the whole group must decide, not merely a body of "eiders". Traditionally, only men are allowed to speak (and, in some cases, attend) these decision-making meetings, although not all assemblies follow that rule today.
ellauri093.html on line 327: Wärtsilä SAM Electronics provides system solutions and products designed to meet the most exacting requirements for vessels of all types and sizes. Siellä John taisi olla töissä.
ellauri093.html on line 329: Although this title is not found among the more traditional of those applied to our Lady, the word vessel, 'Sacred" vessel of all mysteries', 'Vessel of honour', 'Spiritual vessel', 'Singular vessel of devotion', appears in both ancient and more recent devotional expression, for example in the Litany of Loreto. Heikompi astia. Eräänlainen suppilo tai pullo. Our Father…Hail Mary… and Glory Be…
ellauri093.html on line 333: intercede for us to God, who chose you.
ellauri093.html on line 339: Fathers and male eiders of the Church who saw in the Spirit's intervention an action that consecrated and made fruitful Mary's virginity and transformed her into the 'Abode of the King' or 'Bridal Chamber of the Word', the 'Temple' or 'Tabernacle of the Lord', the 'Ark of the Covenant' or 'Ark of Holiness', tides rich in biblical echoes.
ellauri093.html on line 343: Presbyteerit oli varhaisia haahkoja. Ketäs ne sit oli? Niitä oli L.M. Montgomeryn tyttökirjoissa, ne kai oli tulleet Skotlannista samalla laivalla kuin Roope Ankka. Ainiin ne on Euroopassa vaan reformoituja. Eikös niistä ollut puhetta kalvinismin kohdalla?
ellauri093.html on line 345: Presbyteriaaninen kirkko on reformoiduista kirkkokunnista varsinkin Isossa-Britanniassa ja Yhdysvalloissa käytetty nimitys. Termiä presbyteriaanit käytettiin ensin Skotlannin kirkon jäsenistä, ja se johtuu kirkon presbyteerisestä kirkkojärjestyksestä, jossa maallikkohaahkat eli presbyteerit muodostavat samanarvoisina pappien kanssa presbyteerioiksi kutsuttuja kirkollisia hallintoelimiä. Presbyteerioita on kirkollisen hallinnon kaikilla tasoilla paikallisseurakunnista valtakunnalliseen kirkkoon saakka. Presbyteriaaninen kirkkojärjestys vallitsee useiden muidenkin maiden reformoiduissa kirkoissa. Sama systeemi on nyt voimassa Helsingin yliopiston pikku konsistorissa, jossa nuijaa heiluttavat ex-presidentit ja upporikkaat nuijat kuten Herlinin Ilona. Sentään ne on muijia eikä tavanomaisia silverbäkkejä.
ellauri093.html on line 363: Efter sigende var Karl bedre som gymnastik- end som religionslærer, men allerede nu var han en begejstrende foredragsholder.
ellauri093.html on line 366: Karl var stemningsbevæget og gemytrig som sin forgænger, svingede let fra muntert vid til dyb vemod, var en glimrende fortæller, forfatter af viser og sange, en god foredragsholder og en prædikant der i høj grad formåede at anskueliggøre sig ved billeder og citater.
ellauri093.html on line 451: These various forms and figures are borrowed from it. Niiden toiveikkaat muodot ja kuviot kaikki hieroo sitä.
ellauri093.html on line 458: Rasmus Nielsen (1809–1884) was a Danish philosopher and professor, as well as a critic of Søren Kierkegaard. In his books, Søren's Nielsen ratings hit an all-time low. Nielsen was the son of a farmer. He studied theology before Darwin's Time. He succeeded Poul Martin Møller as professor of moral theology.
ellauri093.html on line 460: Darwinin nurkassa pyyhki hikeä Hans Brøchner: Professor of Philosophy, Antagonist—and a Loving and Admiring Relative, Copenhagen Center for Subjectivity Research,
ellauri093.html on line 589: Agnostikko astmaatikko sak samma, ei siitä saa saikkua. Agnostikko on wannabe ateisti joka pelkää että sittenkin voi loppupeleissä pilvestä iso nyrkki tunnottoman päähän kumahtaa (YUP). Turhaan jarruttelee agnostikko, ezii verukkeita astmaatikko, who is not for us is against us, varoittelee aidalla istujia Jeesus ja Jehova. Nollasummapeliä ilman tasapeliä ja pattia.
ellauri093.html on line 736: Se on kyllä eittämättä totta että ne on aivan hirveen kotiinpäinvetäviä, toi pyhyyshän ei ole, kuten on moneen kertaan todettu, muuta kuin apinoiden planeetan meemireviiri. Ne tykkää nokintajärjestyxistä ja palvoo into piukeena alfasusia. Karsas jumala vahtii muumimukejaan ja laskee niitä, ei kai mikään niistä puutu, vai onko varas käynyt yöllä ja vienyt karsinasta karizan? Tit for tat, anna jumalalle niin se antaa sulle ja maxaa vielä korkoa. Luotathan?
ellauri093.html on line 841: Philipp Melanchthon laati vuonna 1540 Augsburgin tunnustuksesta muutetun version (confessio variata), joka eroaa muun muassa ehtoollisteologian osalta vuoden 1530 versiosta. Alkuperäiset syyt muutoksiin olivat katolilaisiin liittyvien erojen selventäminen, mutta erityisesti muutokset ehtoollisartikkelissa lähentelivät reformoitujen kantoja. Vuonna 1580 Yksimielisyyden kirjaan hyväksyttiin nimenomaisesti ensimmäisen painoksen muuttumaton teksti eli Confessio Augustana invariata. Päivi Räsänen ja Timo Soini kirjoittivat sittemmin Melanchtonille kumpikin vastineen, mutta niitä ei ole voitu julkaista, liian paljon rumia sanoja.
ellauri093.html on line 905: FOR MANY years it has been my privilege to teach Jewish young men the way of salvation. Naturally I began by showing them Christ in the Old Testament, how our heavenly Father began to teach His young children in object lessons and how their Messiah was foreshadowed in type and prophecy.
ellauri093.html on line 907: The Jewish form of worship is well worthy of the study of Christian theologians. It is not the object of this book. It contains only simple heart-to-heart talks to God's children about our precious Redeemer and how we can follow and serve Him best in our daily lives.
ellauri094.html on line 94: Syreeni suggests that the letters of John - written after the predecessor gospels but before the final edition - reveal a schism in the Johannine community that was caused by the majority faction's acceptance of Jesus' death and resurrection, as it was then recorded in the new gospel. By exploring the gospel's different means of legitimizing the passion story, such as the creation of the 'Beloved Disciple' to witness Jesus' passion, and the foreshadowing of the resurrection of Jesus in the miracle of Lazarus, Syreeni provides a bold and provocative case for a new understanding of John.
ellauri094.html on line 190: Koska ajanjakso kesti perimätiedon tai Raamatun mukaan vain 58 vuotta, mikä aika on hyvin inhimillisesti muistettavissa, on Babylonin vankeudella mahdollisesti keskeinen merkitys juutalaisuuden ja siitä kehittyneen kristinuskonkin nostalgiselle kaipaukselle "Pyhään maahan". Tätä metaforaa esiintyy myöhemminkin rajansiirtojen yhteydessä esimerkiksi Balkanilla, luovutetun Karjalan kysymyksen yhteydessä sekä Neuvostoliiton sisäisiä kansojen pakkosiirtoja käsiteltäessä. Neuvostoliitto kesti vain vähän pitemmän ajan, ja sitä kaivataan vielä kipeästi.
ellauri094.html on line 196: Vielä 1970-luvulla uskottiin yleisesti, että Vanhan testamentin profetia oli ainutlaatuinen ilmiö, jolla ei ollut vastinetta Israelin ja Juudan ulkopuolella. Tämä käsitys on osoittautunut täysin vääräksi Nineven arkistojen avauduttua. Nyt tiedämme, että samanlaisia hourupäitä toimi ja vaikutti myös Assyriassa, ja ekstaattinen profetia oli ilmiönä yleinen koko Mesopamiassa jo 3000-luvulta alkaen eKr. Kriittinen editio assyrialaisista profetioista ilmestyi Parpolan toimittamana vuonna 1998, ja Helsingin nykyinen yliopiston Vanhan testamentin exegetiikan professori ja Parpolan oppilas Martti Nissinen on jatkanut niiden informaation analysointia ja välittämistä päätään pyöritteleville raamatuntutkijoille.
ellauri094.html on line 207: After the Battle of Carchemish in 605 BCE, King Nebuchadnezzar of Babylon besieged Jerusalem, resulting in tribute being paid by King Jehoiakim, aka Joakim von Anka. Jehoiakim refused to pay tribute in Nebuchadnezzar's fourth year, which led to another siege in Nebuchadnezzar's seventh year, culminating with the death of Jehoiakim and the exile to Babylonia of King Jeconiah, his court and many others; Jeconiah's successor Zedekiah and others were exiled in Nebuchadnezzar's 18th year; a later deportation occurred in Nebuchadnezzar's 23rd year. The dates, numbers of deportations, and numbers of deportees given in the biblical accounts vary. These deportations are dated to 597 BCE for the first, with others dated at 587/586 BCE, and 582/581 BCE respectively.
ellauri094.html on line 217: Jehoiachin's Iron Rations Tablets, describing ration orders for a captive King of Judah, identified with King Jeconiah, have been discovered during excavations in Babylon, in the royal archives of Nebuchadnezzar. One of the tablets refers to food rations for "Ya’u-kīnu, king of the land of Yahudu" and five royal princes, his sons.
ellauri094.html on line 219: Nebuchadnezzar and the Babylonian forces returned in 588/586 BCE and rampaged through Judah, leaving clear archaeological evidence of destruction in many towns and settlements there. Clay ostraca from this period, referred to as the Lachish letters, were discovered during excavations; one, which was probably written to the commander at Lachish from an outlying base, describes how the signal fires from nearby towns were disappearing: "And may (my lord) be apprised that we are watching for the fire signals of Lachish according to all the signs which my lord has given, because we cannot see Azeqah." Archaeological finds from Jerusalem testify that virtually the whole city within the walls was burnt to rubble in 587 BCE and utterly destroyed.
ellauri094.html on line 221: Archaeological excavations and surveys have enabled the population of Judah before the Babylonian destruction to be calculated with a high degree of confidence to have been approximately 75,000. Taking the different biblical numbers of exiles at their highest, 20,000, this would mean that only about the fattest 25% of the population had been deported to Babylon, with the remaining 75% of havenots staying in Judah. Although Jerusalem was destroyed and depopulated, with large parts of the city remaining in ruins for 150 years, numerous other settlements in Judah continued to be inhabited, with no signs of disruption visible in archaeological studies.
ellauri094.html on line 225: As part of the Persian Empire, the former Kingdom of Judah became the province of Judah (Yehud Medinata) with different borders, covering a smaller territory. The population of the province was greatly reduced from that of the kingdom, archaeological surveys showing a population of around 30,000 people in the 5th to 4th centuries BCE.
ellauri094.html on line 227: A 2017 exhibition in Jerusalem displayed over 100 cuneiform tablets detailing trade in fruits and other commodities, taxes, debts, and credits accumulated between Jews driven from, or convinced to move from Jerusalem by King Nebuchadnezzar around 600 BCE. The tablets included details on one exiled Judean family over four generations, all with Hebrew names.
ellauri094.html on line 229: The exilic period was a rich one for Hebrew literature. Biblical depictions of the exile include Book of Jeremiah 39–43 (which saw the exile as a lost opportunity); the final section of 2 Kings (which portrays it as the temporary end of history); 2 Chronicles (in which the exile is the "Sabbath of the land"); and the opening chapters of Ezra, which records its end. Other works from or about the exile include the stories in Daniel 1–6, Susanna, Bel and the Dragon, the "Story of the Three Youths" (1 Esdras 3:1–5:6), and the books of Tobit and Book of Judith. The Book of Lamentations arose from the Babylonian captivity. The final redaction of the Pentateuch took place in the Persian period following the exile,:310and the Priestly source, one of its main sources, is primarily a product of the post-exilic period when the former Kingdom of Judah had become the Persian province of Yehud.
ellauri094.html on line 231: In the Hebrew Bible, the captivity in Babylon is presented as a punishment for idolatry and disobedience to Yahweh in a similar way to the presentation of Israelite slavery in Egypt followed by deliverance. The Babylonian Captivity had a number of serious effects on Judaism and Jewish culture. For example, the current Hebrew alphabet was adopted during this period, replacing the Paleo-Hebrew alphabet.
ellauri094.html on line 233: This period saw the last high point of biblical prophecy in the person of Ezekiel, followed by the emergence of the central role of the Torah in Jewish life. According to many historical-critical scholars, the Torah was redacted during this time, and began to be regarded as the authoritative text for Jews. This period saw their transformation into an ethno-religious group who could survive without a central Temple. Israeli philosopher and Biblical scholar Yehezkel Kaufmann said “The exile is the watershed. With the exile, the religion of Israel comes to an end and Judaism begins.”
ellauri094.html on line 237: In Rabbinic literature, Babylon was one of a number of metaphors for the Jewish diaspora. Most frequently the term "Babylon" meant the diaspora prior to the destruction of the Second Temple. The post-destruction term for the Jewish Diaspora was "Rome", or "Edom".
ellauri094.html on line 322: In Jeremiah it is foretold that the Jews will not be able to leave Babylon for 70 years. That’s a fairly long time. It’s an almost guaranteed life sentence for most people.
ellauri094.html on line 344: “For thus says the Lord, ‘When seventy years have been completed for Babylon, I will visit you and fulfill My good word to you, to bring you back to this place.” (Jeremiah 29:10)
ellauri094.html on line 348: “And when you are come into Babylon, you shall be there many years, and for a long time, even to seven generations: and after that I will bring you away from thence with peace.” (Baruch 6:2; quoted from Douay-Rheims 1899 American Edition)
ellauri094.html on line 372: Also the expectation was seventy years for the exiles to return since one sees this interpretation lead Daniel to eagerly long for the seventy year milestone as seen in Daniel 9:2.
ellauri094.html on line 373: One of the reason to doubt Baruch 6:2 is actually written by Jeremiah and to believe it was written much later is that the Book of Jeremiah talks about the remnant will begin returning within 70 years and yet Baruch 6:2 state the return will be within 7 generations which seems to excuse those who were Jewish reading this book that never did went back to Jerusalem for many generations but continued living outside Jerusalem. Fascinating as well is the fact that this book was written in Greek and not in Hebrew which indicate the likely audience was the Jewish Diaspora.
ellauri094.html on line 375: A Jewish generation was about 30 years and if you think of 7 generations that is about 210 years. (If they started breeding at 10 then it would be just 70, so no contradiction! Muhammed's fifth wife was 9.) The exile from Jerusalem began in 586 BC. So 210 years later it would land on 376 BC. But way before then the Jews have already made big caravan trips back to Jerusalem which took place in the 6th to 5th Century BC (see the book of Ezra and Nehemiah). There’s no specific migration that stood out in the 300s BC.
ellauri094.html on line 378: We shouldn’t miss that worldviews are at play even with the skeptic’s objection to Christianity. The worldview of the author of the Skeptic Annotated Bible actually doesn’t even allow for such a thing as the law of non-contradiction to be meaningful and intelligible. In other words for him to try to disprove the Bible by pointing out that there’s a Bible contradiction doesn’t even make sense within his own worldview. Check out our post “Skeptic Annotated Bible Author’s Self-Defeating Worldview.” Read also Stanford's bit on contradictory beliefs here. Lisää aiheesta:
ellauri094.html on line 430: 5 If I forget thee, O Jerusalem, let my right hand forget her cunning.
ellauri094.html on line 492: That for ages of agony hast endured, and slept, Joka oot kestänyt tuskaa ikipäiviä, ja nukkunut
ellauri094.html on line 502: And thy spirit uplifted thee to forget thy wrong Ja sun pirtu kohotti sut unohtamaan vääryydet
ellauri094.html on line 535: And they knew not their forefathers, nor the hills and streams Eikä ne muistaneet esi-isiä, eikä niiden ilotulituxia,
ellauri094.html on line 555: And thy lovers that looked for thee, and that mourned from far, Ja sun katamiitit jotka haki sua joka paikasta,
ellauri094.html on line 572: And the south was Aceldama, for a sanguine fume Ja etelässä oli Iskariotin palsta, josta
ellauri094.html on line 592: For your mother, for Italy, is not surely dead: Sillä sun äiti, siis Italia, ei ole kuollut:
ellauri094.html on line 625: "For an hour, if ye look for him, he is no more found, Tunnin ajan, jos ezitte sitä, ette löydä sitä,
ellauri094.html on line 635: "Not the light that was quenched for us, nor the deeds that were, Ei se meiltä sammutettu valo, eikä jytkyt entiset,
ellauri094.html on line 654: The body of Algernon Charles Swinburne’s poetry is so vast and varied that it is difficult to generalize about it. Swinburne wrote poetry for more than sixty years, and in that time he treated an enormous variety of subjects and employed many poetic forms and meters. He wrote English and Italian sonnets, elegies, odes, lyrics, dramatic monologues, ballads, and romances; and he experimented with the rondeau, the ballade, and the sestina. Much of this poetry is marked by a strong lyricism and a self-conscious, formal use of such rhetorical devices as alliteration, assonance, repetition, personification, and synecdoche. Swinburne’s brilliant self-parody, “Nephilidia,” hardly exaggerates the excessive rhetoric of some of his earlier poems. The early A Song of Italy would have more effectively conveyed its extreme republican sentiments had it been more restrained. As it is, content is too often lost in verbiage, leading a reviewer for The Athenaeum to remark that “hardly any literary bantling has been shrouded in a thicker veil of indefinite phrases.” A favorite technique of Swinburne is to reiterate a poem’s theme in a profusion of changing images until a clear line of development is lost. “The Triumph of Time” is an example. Here the stanzas can be rearranged without loss of effect. This poem does not so much develop as accrete. Clearly a large part of its greatness rests in its music. As much as any other poet, Swinburne needs to be read aloud. The diffuse lyricism of Swinburne is the opposite of the closely knit structures of John Donne and is akin to the poetry of Walt Whitman.
ellauri094.html on line 658: “Super Flumina Babylonis” celebrates the release of Italy from bondage in imagery that recalls the resurrection of Christ. The open tomb, the folded graveclothes, the “deathless face” all figure in this interesting poem that sings out, “Death only dies.” In “Quia Multum Amavit,” France, shackled by tyranny, is personified as a harlot who has been false to liberty. She has become “A ruin where satyrs dance/ A garden wasted for beasts to crawl and brawl in.” The poem ends with France prostrate before the spirit of Freedom, who speaks to her as Christ spoke to the sinful woman in the Pharisee’s house, in a tone of forgiveness.
ellauri094.html on line 666: Guessed form: unknown form
ellauri094.html on line 690: and, with, ye, to, by, of, in, thy, you, his, him, for, nor, so are repeated.
ellauri094.html on line 692: The same words when, and, by, nor, for, so are repeated.
ellauri094.html on line 713: Pay attention: the program cannot take into account all the numerous nuances of poetic technique while analyzing. We make no warranties of any kind, express or implied, about the completeness, accuracy, reliability and suitability with respect to the information.
ellauri094.html on line 733: What I mean is that diplomacy never works with genocidal maniacs and that the use of lethal force in self defense is ethical.
ellauri094.html on line 741: Atheism is not necessarily a prerequisite for genocide.
ellauri094.html on line 743: And as I’ve already stated, atheists are responsible for the greatest mass murders in history.
ellauri094.html on line 758: And the stark evil of the atheist Communists becomes even more stark when considering the fact that Nazi Germany and Imperial Japan were fighting for what most wars are fought for: Wealth and Empire. Which is A-OK. The Israeli did the same with the help of Jehovah. The atheist regimes slaughtered their own people simply to impose their will upon their less powerful compatriots. Which the Christians never do. Well, not nearly as many got killed anyway. I guess. Haven't really toted up all the Christian wars. The colonial ones too, and the U.S. neocolonial ones like Korea and Vietnam, or the Desert Storm. Should one use the absolute body count or percentages? Ethics is not an exact science after all. It's more like economics.
ellauri094.html on line 760: Almost all atheists believe in Marxism and have a thought process that is so uniform as to appear like a mass produced. Prayer is what human beings do. Homo Orate (or was it Anate? oh well), man who prays, prays 24/7, 365.25. But man of all creatures, is born and lives completely unaware of nature (as taught by religion). Jesus, Son of God, gave us the Lord’s Prayer, which is a short, convenient prayer, easier to mass produce than a Ford. But in order to benefit from prayer, the man must pursue excellence in prayer.
ellauri094.html on line 762: So just as we learn music, we cannot become better without practice and experience of music on our instrument of choice (mine is the Jewish Harp, quite popular by the rivers of Babylon). Your confession that you found prayer to be irrelevant is the same as a man banging a child on a piano and then giving up because all the banging just produced noise. You need to be taught how to pray by someone who knows how and then you need to practice, practice, practice for the rest of your life. And still you don't get a hole in one every time, I don't. Although I was trained to pray by various Catholic priests who pray for a living. Prayer professionals who get paid for it. No fucking amateurs like you. By now I find the hole usually quite easily, and can get it in after a few putts with a little help from my priestly friend.
ellauri095.html on line 39: Some critics believe he merely coined a name for poems with mixed, irregular feet, like free verse. However, while sprung rhythm allows for an indeterminate number of syllables to a foot, Hopkins was very careful to keep the number of feet per line consistent across each individual work, a trait that free verse does not share. Sprung rhythm may be classed as a form of accentual verse, as it is stress-timed, rather than syllable-timed, and while sprung rhythm did not become a popular literary form, Hopkins's advocacy did assist in a revival of accentual verse more generally.
ellauri095.html on line 49: Hopkins was influenced by the Welsh language, which he had acquired while studying theology at St Beuno's near St Asap. The poetic forms of Welsh literature and particularly cynghanedd, with its emphasis on repeating sounds, accorded with his own style and became a prominent feature of his work. This reliance on similar-sounding words with close or differing senses means that his poems are best understood if read aloud.
ellauri095.html on line 51: Hopkins’s most famous Welsh sonnet, “The Windhover,” reveals that for him this Book of Nature, like the Bible, demanded a moral application to the self. Hopkins wrote in his notes on St. Ignatius: “This world is word, expression, news of God”; “it is a book he has written.... a poem of beauty: what is it about? His praise, the reverence due to him, the way to serve him.... Do I then do it? Never mind others now nor the race of man: DO I DO IT?” One of Hopkins’s attempts to answer that question is “The Windhover.”
ellauri095.html on line 53: The initial “I” focuses attention on the speaker, but the explicit application of the lesson of the Book of Nature to him does not begin until the line “My heart in hiding/stirred for a bird” at the conclusion of the octet. One biographical interpretation of this line is that he was hiding from fulfilling his ambitions to be a great painter and poet. Instead of ostentatiously pursuing fame in that way, wearing his heart on his sleeve, he had chosen to be the “hidden man of the heart” (1 Peter 3:4), quietly pursuing the imitation of Christ. As Hopkins put it, Christ’s “hidden life at Nazareth is the great help to faith for us who must live more or less an obscure, constrained, and unsuccessful life.”
ellauri095.html on line 57: The words “here/Buckle” which open the sestet mean “here in my heart,” therefore, as well as here in the bird and here in Jesus. Hopkins’s heart-in-hiding, Christ’s prey, sensed Him diving down to seize it for his own. Just as the bird buckled its wings together and thereby buckled its “brute beauty” and “valour”and capacity to “act,” so the speaker responds by buckling together all his considerable talents and renewing his commitment to the imitation of Christ in order to buckle down, buckle to, in serious preparation for the combat, the grappling, the buckling with the enemy. As Paul said, “Put on the whole armour of God, that ye may be able to stand against the wiles of the Devil.”
ellauri095.html on line 71: In his ecstasy! then off, off forth on swing, ihan liekeissä! sit pois, pois keinulaudalla,
ellauri095.html on line 74: Stirred for a bird, – the achieve of, the mastery of the thing! hätkähti lintua - olipas se aika liito-orava!
ellauri095.html on line 86: Gerard Manley Hopkins SJ (28 July 1844 – 8 June 1889) was an English poet and Jesuit priest, whose posthumous fame established him among the leading Victorian poets. His manipulation of prosody – particularly his concept of sprung rhythm – established him as an innovative writer of verse, as did his technique of praising God through vivid use of imagery and nature. Only after his death did Robert Bridges begin to publish a few of Hopkins's mature poems in anthologies, hoping to prepare the way for wider acceptance of his style. By 1930 his work was recognised as one of the most original literary accomplishments of his century. It had a marked influence on such leading 20th-century poets as T. S. Eliot, Dylan Thomas, W. H. Auden, Stephen Spender and Cecil Day-Lewis. ellauri095.html on line 105: Uranian is a 19th-century term that referred to homosexual men. The term was first published by activist Karl Heinrich Ulrichs (1825–95) in a series of five booklets (1864–65) collected under the title Forschungen über das Räthsel der mannmännlichen Liebe (Research into the Riddle of Man–Male Love). Ulrichs derived Uranian (Urning in German) from the Greek goddess Aphrodite Urania, who was created out of the god Uranus' testicles. Therefore, it represents the homosexual gender, while Dionian (Dioning), derived from Aphrodite Dionea, represents the heterosexual gender. Ulrichs developed his terminology before the first public use of the term homosexual, which appeared in 1869 in a pamphlet published anonymously by Karl-Maria Kertbeny (1824–82)
ellauri095.html on line 107: The term Uranian was quickly adopted by English-language advocates of homosexual emancipation in the Victorian era, such as Edward Carpenter and John Addington Symonds, who used it to describe a comradely love that would bring about true democracy, uniting the "estranged ranks of society" and breaking down class and gender barriers. Oscar Wilde wrote to Robert Ross in an undated letter (?18 February 1898): "To have altered my life would have been to have admitted that Uranian love is ignoble. I hold it to be noble—more noble than other forms."
ellauri095.html on line 111: The word itself alludes to Plato's Symposium, a discussion on Eros (love). In this dialog, Pausanias distinguishes between two types of love, symbolised by two different accounts of the birth of Aphrodite, the goddess of love. In one, she was born of Uranus (the heavens), a birth in which "the female has no part". This Uranian Aphrodite is associated with a noble love for male youths, and is the source of Ulrichs's term Urning. Another account has Aphrodite as the daughter of Zeus and Dione, and this Aphrodite is associated with a common love which "is apt to be of women as well as of youths, and is of the body rather than of the soul". After Dione, Ulrichs gave the name Dioning to men who are sexually attracted to women. However, unlike Plato's account of male love, Ulrichs understood male Urnings to be essentially feminine, and male Dionings to be masculine in nature.
ellauri095.html on line 115: His father founded a marine insurance firm and at one time served as Hawaiian consul-general in London. He was also for a time churchwarden at St John-at-Hampstead. His grandfather was the physician John Simm Smith, a university colleague of John Keats, and close friend of the eccentric philanthropist Ann Thwaytes. One of his uncles was Charles Gordon Hopkins, a politician of the Hawaiian Kingdom.
ellauri095.html on line 117: As a poet, Hopkins's father published works including A Philosopher's Stone and Other Poems (1843), Pietas Metrica (1849), and Spicelegium Poeticum, A Gathering of Verses by Manley Hopkins (1892). He reviewed poetry for The Times and wrote one novel. Catherine (Smith) Hopkins was the daughter of a London physician, particularly fond of music and of reading, especially German philosophy, literature and the novels of Dickens. Both parents were deeply religious high-church Anglicans. Catherine's sister, Maria Smith Giberne, taught her nephew Gerard to sketch. The interest was supported by his uncle, Edward Smith, his great-uncle Richard James Lane, a professional artist, and other family members.
ellauri095.html on line 125: Manley Hopkins moved his family to Hampstead in 1852, near where John Keats had lived 30 years before and close to the green spaces of Hampstead Heath. When he was ten years old, Gerard was sent to board at Highgate School (1854–1863). While studying Keats´s poetry, he wrote "The Escorial" (1860), his earliest extant poem. Here he practised early attempts at asceticism. He once argued that most people drank more liquids than they really needed and bet that he could go without drinking for a week. He persisted until his tongue was black and he collapsed at drill. On another occasion he abstained from salt for a week.
ellauri095.html on line 129: Hopkins studied classics at Balliol College, Oxford (1863–1867). He began his time in Oxford as a keen socialite and prolific poet, but seems to have alarmed himself with resulting changes in his behaviour. There he forged a lifelong friendship with Robert Bridges (later Poet Laureate of the United Kingdom), which would be important to his development as a poet and in establishing his posthumous acclaim.
ellauri095.html on line 135: A short fellow of 5’2 or 3”, he was enthusiastic, had a high-pitched voice, loved to sketch and write poems, was close to his family, and had warm, lifelong friends from Oxford, fellow Jesuits, and Irish families. For recreation he visited art exhibitions and old churches, and enjoyed holidays with his family, friends, and fellow Jesuits in Switzerland, Holland, the Isle of Wight, the Isle of Man, Whitby on the North Sea, Wales, Scotland, and the West of Ireland. During these holidays, he loved to hike and swim. His passions were nature (especially trees), ecology, beauty, poetry, art, his family and friends, his country, his religion, and his God. His curse was a lifelong “melancholy” (his word) which in 1885 in Dublin became deep depression and a sense of lost contact with God.
ellauri095.html on line 141: "Thou Art Indeed Just, Lord" (1889) echoes Jeremiah 12:1 in asking why the wicked prosper. It reflects the exasperation of a faithful servant who feels he has been neglected, and is addressed to a divine person ("Sir") capable of hearing the complaint, but seemingly unwilling to listen. Hopkins uses parched roots as a metaphor for despair.
ellauri095.html on line 143: Se on hyvin osuva metafora niille fiiliksille. Se oli varmasti helpottunut kuolinvuoteella. Ja niin olikin!
ellauri095.html on line 147: The image of the poet´s estrangement from God figures in "I wake and feel the fell of dark, not day", in which he describes lying awake before dawn, likening his prayers to "dead letters sent To dearest him that lives alas! away." The opening line recalls Lamentations 3:2: "He hath led me, and brought me into darkness, but not into light." "No Wurst, There is None" and "Carrion Comfort" are also counted among the "terrible sonnets".
ellauri095.html on line 149: During his lifetime, Hopkins published few poems. It was only through the efforts of Robert Bridges that his works were seen.
ellauri095.html on line 153: Despite Hopkins burning all his poems on entering the Jesuit novitiate, he had already sent some to Bridges, who with some other friends, was one of the few people to see many of them for some years. After Hopkins's death they were distributed to a wider audience, mostly fellow poets, and in 1918 Bridges, by then poet laureate, published a collected edition; an expanded edition, prepared by Charles Williams, appeared in 1930, and a greatly expanded edition by William Henry Gardner appeared in 1948 (eventually reaching a fourth edition, 1967, with N. H. Mackenzie).
ellauri095.html on line 157: Usually writing Miltonic sonnets of 14 lines, he experimented with such unusual forms as a “curtal” sonnet of 10 2/5 lines (“Pied Beauty”) and a “caudal” sonnet of 24 lines (“That Nature is a Heraclitean Fire”). As an experimenter, he was a modern poet before “modern” poetry existed.
ellauri095.html on line 163: Robert Martin asserts that when Hopkins first met Dolben, on Dolben´s 17th birthday in Oxford in February 1865, it "was, quite simply, the most momentous emotional event of his undergraduate years, probably of his entire life." According to Robert Martin, "Hopkins was completely taken with Dolben, who was nearly four years his junior, and his private journal for confessions the following year proves how absorbed he was in imperfectly suppressed erotic thoughts of him." Martin also considers it "probable that Hopkins would have been deeply shocked at real sexual intimacy with another guy."
ellauri095.html on line 167: Hopkins composed two poems about Dolben, "Where art thou friend" and "The Beginning of the End". Robert Bridges, who edited the first edition of Dolben's poems as well as Hopkins's, cautioned that the second poem "must never be printed," though Bridges himself included it in the first edition (1918). Another indication of the nature of his feelings for Dolben is that Hopkins's high Anglican confessor seems to have forbidden him to have any contact with Dolben except by letter. Hopkins never saw Dolben again after the latter's short visit to Oxford during which they met, and any continuation of their relationship was abruptly ended by Dolben's drowning two years later in June 1867. Hopkins's feeling for Dolben seems to have cooled by that time, but he was nonetheless greatly affected by his death. "Ironically, fate may have bestowed more through Dolben's death than it could ever have bestowed through longer life ... for many of Hopkins's best poems – impregnated with an elegiac longing for Dolben, his lost beloved and his muse – were the result." Hopkins's relationship with Dolben is explored in the novel The Hopkins Conundrum.
ellauri095.html on line 171: Hopkins chose the austere and restrictive life of a Jesuit and was gloomy at times. His biographer Robert Bernard Martin notes that "the life expectancy of a man becoming a novice at twenty-one was twenty-three more years rather than the forty years of males of the same age in the general population."
ellauri095.html on line 174: The homosexual lifestyle results in a shorter life expectancy. This is undoubtedly due to the health risks associated, such as AIDS, Hepatitis, and a variety of other infections and STDs. In addition, homosexuals are more likely to be smokers, which takes the lifespan even lower. In 1993 Paul Cameron published a study which found that homosexuality takes 20-30 years off the lives of its practitioners. Cameron is a Psychologist and founder of the Family Research Institute. Among men with AIDS their lifespan was 39 years, however even without AIDS a male homosexuals lifespan is just a short 42 years. Lesbians had a median age of death of just 44 years. He also found that lesbians were up to 456 times more likely to die in a car crash than heterosexual women. The liberal Southern Poverty Law Centre dubbed Cameron an "anti-gay extremist", and the American Psychological Association expelled him for exposing the truth about the homosexual lifestyle and accused him of scientific data "fraud". Fortunately, Cameron had the support of faith based groups who would not bow down or turn their behinds to the homosexual agenda.
ellauri095.html on line 176: Another 1997 study from pro-homosexual researchers who were trying defend homosexuals, examined data of AIDS deaths between 1987 to 1992 in Toronto, and found that the life expectancy for the homosexual men was 8 to 20 years lower than heterosexuals. See also Atheism and life expectancy. Religious people live on average four years longer than their agnostic and atheist peers, new research has found. Actually, the atheists´ life expectancy is way lower than true believers´ (estimated at about one infinity). Source: Conservopedia.
ellauri095.html on line 178: The aim of our research was never to spread more homophobia, but to demonstrate to an international audience how the life expectancy of gay and bisexual men can be estimated from limited vital statistics data. In our paper, we demonstrated that in a major Canadian centre, life expectancy at age 20 years for gay and bisexual men is 8 to 21 years less than for all men. If the same pattern of mortality continued, we estimated that nearly half of gay and bisexual men currently aged 20 years would not reach their 65th birthday. Under even the most liberal assumptions, gay and bisexual men in this urban centre were experiencing a life expectancy similar to that experienced by men in Canada in the year 1871. In contrast, if we were to repeat this analysis today the life expectancy of gay and bisexual men would be greatly improved. Deaths from HIV infection have declined dramatically in this population since 1996. As we have previously reported there has been a threefold decrease in mortality in Vancouver as well as in other parts of British Columbia.
ellauri095.html on line 180: It is essential to note that the life expectancy of any population is a descriptive and not a prescriptive mesaure. Death is a product of the way a person lives and what physical and environmental hazards he or she faces everyday. It cannot be attributed solely to their sexual orientation or any other ethnic or social factor. If estimates of an individual gay and bisexual man´s risk of death is truly needed for "legal or other" purposes, then people making these estimates should use the same actuarial tables that are used for all other males in that population. Gay and bisexual men are included in the construction of official population-based tables and therefore these tables for all males are the appropriate ones to be used. (LOL sorry boys, the cat is out of the bag, there is no way to get it to go back in.)
ellauri095.html on line 184: Hopkins was a supporter of linguistic purism in English. In an 1882 letter to Robert Bridges, Hopkins writes: "It makes one weep to think what English might have been; for in spite of all that Shakespeare and Milton have done... no beauty in a language can make up for want of purity." He took time to learn Old English, which became a major influence on his writing. In the same letter to Bridges he calls Old English "a vastly superior thing to what we have now."
ellauri095.html on line 196: Inkscape, for Hopkins, is the charged essence, the absolute singularity that gives each created thing its being; instress is both the energy that holds the inscape together and the process by which this inscape is perceived by an observer. We instress the inscape of a tulip, Hopkins would say, when we appreciate the particular delicacy of its petals, when we are enraptured by its specific, inimitable shade of pink.
ellauri095.html on line 199: No no, he usually sought the distinctively unifying design, the “returning” or recurrent pattern, the internal “network” of structural relationships which clearly and unmistakably integrates or scapes an object or set of objects and thus reveals the presence of integrating laws throughout nature and a divine unifying force or “stress” in this world.
ellauri095.html on line 207: Nevertheless, even after he became a Jesuit he continued to cultivate an acquaintance with the visual arts through drawing and attendance at exhibitions, and this lifelong attraction to the visual arts affected the verbal art for which he is remembered. In his early poetry and in his journals wordpainting is pervasive, and there is a recurrent Keatsian straining after the stasis of the plastic arts.
ellauri095.html on line 209: The typical Hopkins drawing is what Ruskin called the “outline drawing”; as Ruskin put it, “without any wash of colour, such an outline is the most valuable of all means for obtaining such memoranda of any scene as may explain to another person, or record for yourself, what is most important in its features.” Many such practical purposes for drawing were advanced by Ruskin, but his ultimate purpose was to unite science, art, and religion.
ellauri095.html on line 218: Hopkins chose the austere and restrictive life of a Jesuit and was gloomy at times. His biographer Robert Bernard Martin notes that "the life expectancy of a man becoming a novice at twenty-one was twenty-three more years rather than the forty years of males of the same age in the general population."
ellauri095.html on line 220: The brilliant student who had left Oxford with first-class honours failed his final theology exam. This almost certainly meant that despite his ordination in 1877, Hopkins would not progress in the order. In 1877 he wrote God's Grandeur, an array of sonnets that included "The Starlight Night". He finished "The Windhover" only a few months before his ordination. His life as a Jesuit trainee, though rigorous, isolated and sometimes unpleasant, at least had some stability; the uncertain and varied work after ordination was even harder on his sensibilities. In October 1877, not long after completing "The Sea and the Skylark" and only a month after his ordination, Hopkins took up duties as sub-minister and teacher at Mount St Mary's College near Sheffield. In July 1878 he became curated at the Jesuit church in Mount Street, London, and in December that of St Aloysius's Church, Oxford, then moving to Manchester, Liverpool and Glasgow. While ministering in Oxford, he became a founding member of The Cardinal Newman Boozing Society, established in 1878 for Catholic members of the University of Oxford. He taught Greek and Latin at Mount St Mary's College, Sheffield, and Stonyhurst College, Lancashire.
ellauri095.html on line 225: This and his isolation in Ireland deepened a gloom that was reflected in his poems of the time, such as "I Wake and Feel the Fell of Dark, not Day". They came to be known as the "terrible sonnets", not for their quality but according to Hopkins's friend Canon Richard Watson Dixon, because they reached the "terrible crystal", meaning they crystallised the melancholic dejection that plagued the later part of Hopkins's life.
ellauri095.html on line 227: Several issues led to a melancholic state and restricted his poetic inspiration in his last five years. His workload was heavy. He disliked living in Dublin, away from England and friends. He was disappointed at how far the city had fallen from its Georgian elegance of the previous century. His general health suffered and his eyesight began to fail. He felt confined and dejected. As a devout Jesuit, he found himself in an artistic dilemma. To subdue an egotism that he felt would violate the humility required by his religious position, he decided never to publish his poems. But Hopkins realised that any true poet requires an audience for criticism and encouragement. This conflict between his religious obligations and his poetic talent made him feel he had failed at both.
ellauri095.html on line 233: In a journal entry of 6 November 1865, Hopkins declared an ascetic intention for his life and work: "On this day by God's grace I resolved to give up all beauty until I had His leave for it."
ellauri095.html on line 234: On 18 January 1866, Hopkins composed his most ascetic poem, The Habit of Perfection. On 23 January, he included poetry in a list of things to be given up for Lent. In July, he decided to become a Roman Catholic and travelled to Birmingham in September to consult the leader of the Oxford converts, John Henry Newman. Newman received him into the Roman Catholic Church on 21 October 1866.
ellauri095.html on line 238: The decision to convert estranged Hopkins from his family and from a number of acquaintances. After graduating in 1867, he was provided by Newman with a teaching post at the Oratory in Birmingham. While there he began to study the violin. On 5 May 1868 Hopkins firmly "resolved to be a religious." Less than a week later, he made a bonfire of his poetry and gave it up almost entirely for seven years. Fortunately he did not burn his Bridges like Savonarola. He also felt a call to enter the ministry and decided to become a Jesuit. He paused first to visit Switzerland, which officially forbade Jesuits to enter.
ellauri095.html on line 240: In September 1868 Hopkins began his Jesuit novitiate at Manresa House, Roehampton, under the guidance of Alfred Weld. Two years later he moved to St Mary´s Hall, Stonyhurst, for philosophical studies, taking vows of poverty, chastity and obedience on 8 September 1870. He felt that his interest in poetry had stopped him devoting himself wholly to religion. However, on reading Duns Scotus in 1872, he saw how the two need not conflict.
ellauri095.html on line 244: He continued to write a detailed prose journal in 1868–1875. Unable to suppress a desire to describe the natural world, he also wrote music, sketched, and for church occasions, wrote "verses", as he called them. He later wrote sermons and other religious pieces.
ellauri095.html on line 248: Hopkins invites a comparison between his persona and Christina’s erstwhile lover, James Collinson, who also became a follower of the Pre-Raphaelites and convert to Catholicism and, for a while, a Jesuit. Eventually, by converting to Catholicism himself and joining the Society of Jesus, Hopkins exchanged the inferior position articulated in “A Voice from the World” for a superior one, superior at least in the sense that Christina Rossetti apparently felt that her sister Maria, who actually did cross the convent threshold and become a religious, had achieved a higher stage of religious development than she herself did.
ellauri095.html on line 274: Sing no sad songs for me; Älä laula surkuisia viisuja;
ellauri095.html on line 280: And if thou wilt, forget. Älä muista jos ei tee.
ellauri095.html on line 289: And haply may forget. Tai sitten unohdan.
ellauri095.html on line 303: Yet if you should forget me for a while Mut jos sattuisit unohtamaan mut tovixi,
ellauri095.html on line 307: Better by far you should forget and smile Parempi että unohdat ja olet iloinen,
ellauri095.html on line 328: don´t cry for my leaving Älä itkeskele.
ellauri095.html on line 337: for the paradise behind paratiisin alkoviin.
ellauri095.html on line 361: why lament for a soul Mix surra sielua
ellauri095.html on line 365: when for the last time Kun viime kerran
ellauri095.html on line 404: Vuonna 1856 useat yliopisto-opiskelijat, mukaan lukien William Morris ja Edward Burne-Jones, aloittivat Germ:n mallin mukaisen lehden. Oxford and Cambridge -lehti, siinä oli 12 numeroa, joihin Rossetti osallistui kolme runoa. Yhteyden kautta aikakauslehteen Rossetti tapasi Jane Burdenin – hänen elinikäisen muusansa ja rakastajattarensa – ja esitteli hänet tulevalle aviomiehelleen William Morrisille.
ellauri095.html on line 419: Your lips to that their unforgotten food, huulenne unohtumattomaan ruokaan,
ellauri095.html on line 429: 1850- ja 60-luvuilla Rossettin maine kasvoi nopeasti, vaikka löytyy tragedian leimaakin. Vuonna 1856 useat yliopisto-opiskelijat, mukaan lukien William Morris ja Edward Burne-Jones, aloittivat Germ :n mallin mukaisen lehden . Oxford and Cambridge -lehti, siinä oli 12 numeroa, joihin Rossetti osallistui kolme runoa. Yhteyden kautta aikakauslehteen Rossetti tapasi Jane Burdenin – hänen elinikäisen muusansa ja rakastajattarensa – ja esitteli hänet tulevalle aviomiehelleen William Morrisille.
ellauri095.html on line 453: Christina Rossetti became for Hopkins the embodiment of the medievalism of the Pre-Raphaelites, the Oxford Movement, and Victorian religious poetry generally. In the 1860s Hopkins was profoundly influenced by her example and succeeded, unbeknownst to her and to the critics of his time, in becoming a rival far greater than any of her contemporaries.
ellauri095.html on line 469: Scholars have long debated whether the historical Beatrice is intended to be identified with either or both of the Beatrices in Dante´s writings. She was apparently the daughter of the banker Folco Portinari, and was married to another banker, Simone dei Bardi. Dante claims to have met a "Beatrice" only twice, on occasions separated by nine years, but was so affected by the meetings that he carried his love for her throughout his life.
ellauri095.html on line 473: Nancy J. Chodorow states that homophobia can be viewed as a method of protection of male masculinity. Various psychoanalytic theories explain homophobia as a threat to an individual´s own same-sex impulses, whether those impulses are imminent or merely hypothetical. This threat causes repression, denial or reaction formation.
ellauri095.html on line 477: As Hopkins commented in a letter, Savonarola was “the only person in history (except perhaps Origen) about whom” he had “real feeling,” because for Hopkins Savonarola was “the prophet of Christian art.”
ellauri095.html on line 483: The sequence of events is clear. On 18 January 1866 Hopkins composed his most ascetic poem, “The Habit of Perfection” (Täydellinen asukokonaisuus). On 23 January he included poetry in the list of things to be given up for Lent. In July he decided to become a Catholic, and he traveled to Birmingham in September to consult the leader of the Oxford converts, John Henry Newman. Newman received him into the Church in October. On 5 May 1868 Hopkins firmly “resolved to be a religious.” Less than a week later, apparently still inspired by Savonarola, he made a bonfire of his poems and gave up poetry almost entirely for seven years. Finally, in the fall of 1868 Hopkins joined a “serged fellowship” like Savonarola’s and like the one he admired in “Eastern Communion”(1865), a commitment foreshadowed by the emphasis on vows of silence and poverty in “The Habit of Perfection.”
ellauri095.html on line 494: I FIRST encountered the rumour in the 1990s, when I was engaged in presenting a radio documentary on Cardinal Newman for the BBC. It was a senior British Catholic who remarked casually to me: "Don't you think John Henry Newman was a homosexual? I mean, just look at the portrait!"
ellauri095.html on line 499: Hopkins had been attracted to asceticism since childhood. At Highgate, for instance, he argued that nearly everyone consumed more liquids than the body needed, and, to prove it, he wagered that he could go without liquids for at least a week. He persisted until his tongue was black and he collapsed at drill. He won not only his wager but also the undying enmity of the headmaster Dr. John Bradley Dyne. On another occasion, he abstained from salt for a week. His continuing insistence on extremes of self-denial later in life struck some of his fellow Jesuits as more appropriate to a Victorian Puritan than to a Catholic.
ellauri095.html on line 500: Thus it is important to realize that he converted to Catholicism not to be more ascetic, for asceticism was as Protestant as it was Catholic, but to be able to embrace the Catholic doctrine of the Real Presence.
ellauri095.html on line 508: This potential for a new sacramental poetry was first realized by Hopkins in The Wreck of the Deutschland. Hopkins recalled that when he read about the wreck of the German ship Deutschland off the coast of England it “made a deep impression on me, more than any other wreck or accident I ever read of,” a statement made all the more impressive when we consider the number of shipwrecks he must have discussed with his father. Hopkins wrote about this particular disaster at the suggestion of Fr. James Jones, Rector of St. Beuno’s College, where Hopkins studied theology from 1874 to 1877. Hopkins recalled that “What I had written I burnt before I became a Jesuit and resolved to write no more, as not belonging to my profession, unless it were by the wish of my superiors; so for seven years I wrote nothing but two or three little presentation pieces which occasion called for [presumably ‘Rosa Mystica’ and ‘Ad Mariam’]. But when in the winter of ’75 the Deutschland was wrecked in the mouth of the Thames and five Franciscan nuns, exiles from Germany by the Falck Laws, aboard of her were drowned I was affected by the account and happening to say so to my rector he said that he wished someone would write a poem on the subject. On this hint I set to work and, though my hand was out at first, produced one. I had long had haunting my ear the echo of a new rhythm which now I realized on paper.”
ellauri095.html on line 510: The result is an ode of thirty-five eight-line stanzas, divided into two parts. The first part, consisting of ten stanzas, is autobiographical, recalling how God touched the speaker in his own life. The second begins with seven stanzas dramatizing newspaper accounts of the wreck. Then fourteen stanzas narrow the focus to a single passenger, the tallest of the five nuns who drowned. She was heard to call on Christ before her death. The last four stanzas address God directly and culminate in a call for the conversion of England.
ellauri095.html on line 512: The Wreck of the Deutschland became the occasion for Hopkins’s incarnation as a poet in his own right. He broke with the Keatsian wordpainting style with which he began, replacing his initial prolixity, stasis, and lack of construction with a concise, dramatic unity. He rejected his original attraction to Keats’s sensual aestheticism for a clearly moral, indeed a didactic, rhetoric. He saw nature not only as a pleasant spectacle as Keats had; he also confronted its seemingly infinite destructiveness as few before or after him have done. In this shipwreck he perceived the possibility of a theodicy, a vindication of God’s justice which would counter the growing sense of the disappearance of God among the Victorians. For Hopkins, therefore, seeing more clearly than ever before the proselytic possibilities of art, his rector’s suggestion that someone write a poem about the wreck became the theological sanction he needed to begin reconciling his religious and poetic vocations.
ellauri095.html on line 516: The relationship between Hopkins and his father reveals important early instances of creative collaboration and competition within the family. Hopkins copied eleven of the poems from his father’s volume A Philosopher’s Stone into his Oxford notebooks. In those poems his father expressed a Keatsian dismay over science’s threat to a magical or imaginative response to nature.
ellauri095.html on line 518: The motif of the singing bird appears again in Gerard’s “Spring” (1877): “and thrush/Through the echoing timber does so rinse and wring/The ear, it strikes like lightnings to hear him sing.” The father’s attempt to represent what it is like to live in a bird’s environment, moreover, to experience daily the “fields, the open sky, /The rising sun, the moon’s pale majesty; /The leafy bower, where the airy nest is hung” was also one of the inspirations of the son’s lengthy account of a lark’s gliding beneath clouds, its aerial view of the fields below, and its proximity to a rainbow in “Il Mystico” (1862), as well as the son’s attempt to enter into a lark’s existence and express its essence mimically in “The Woodlark” (1876). A related motif, Manley’s feeling for clouds, evident in his poem “Clouds,” encouraged his son’s representation of them in “Hurrahing in Harvest’ (1877) and “That Nature is a Heraclitean Fire”(1888).
ellauri095.html on line 520: Competition and collaboration between father and son continued even long after Hopkins left home to take his place in the world. In 1879, for instance, Gerard Manley Hopkins wrote to Bridges, “I enclose some lines by my father called forth by the proposal to fell the trees in Well Walk (where Keats and other interesting people lived) and printed in some local paper.” Two months later Hopkins composed “Binsey Poplars” to commemorate the felling of a grove of trees near Oxford. Clearly, competition with his father was an important creative stimulus.
ellauri095.html on line 533: His religious consciousness increased dramatically when he entered Oxford, the city of spires. From April of 1863, when he first arrived with some of his journals, drawings, and early Keatsian poems in hand, until June of 1867 when he graduated, Hopkins felt the charm of Oxford, “steeped in sentiment as she lies,” as Matthew Arnold had said, “spreading her gardens to the moonlight and whispering from her towers the last enchantments of the Middle Ages.” Here he became more fully aware of the religious implications of the medievalism of Ruskin, Dixon, and the Pre-Raphaelites. Inspired also by Christina Rossetti, the Catholic doctrine of the Real Presence of God in the Eucharist, and by the Victorian preoccupation with the fifteenth-century Italian religious reformer Girolamo Savonarola, he soon embraced Ruskin’s definition of “Medievalism” as a “confession of Christ” opposed to both “Classicalism” (“Pagan Faith”) and “Modernism” (the “denial of Christ”).
ellauri095.html on line 545: This was a remarkably prophetic poem for Manley Hopkins’s first “beautiful child,” Gerard, born only a year after this poem was published.
ellauri095.html on line 546: The phrase “And birds that call/Hoarse to the storm,” invites comparison with the son’s images of the windhover rebuffing the big wind in “The Windhover” (1877) and with the image of the great storm fowl at the conclusion of “Henry Purcell” (1879). The father’s prophecy, “thy sport is with the storm/To wrestle” is fulfilled in Gerard’s The Wreck of the Deutschland and “The Loss of the Eurydice” (1878). These two shipwreck poems, replete with spiritual instruction for those in doubt and danger were the son’s poetic and religious counterparts to his father’s 1873 volume, The Port of Refuge, or advice and instructions to the Master-Mariner in situations of doubt, difficulty, and danger.
ellauri095.html on line 550: Compare Gerard Manley Hopkins’s version of an attempted rescue with the account in the London Times, one of the sources he used for The Wreck of the Deutschland. According to the Times, “One brave sailor, who was safe in the rigging went down to try to save a child or woman who was drowning on deck. He was secured by a rope to the rigging, but a wave dashed him against the bulwark, and when daylight dawned his headless body, detained by the rope, was swinging to and fro with the waves.” Hopkins wrote:
ellauri095.html on line 557: They could tell him for hours, dandled the to and fro Siinä näkyi ilman päätä heiluvan tuntikausia
ellauri095.html on line 567: Hopkins transformed the prose into song, but he deleted the morbid details of the decapitation. It was no doubt partly to escape contemplation of such details connected with his marine-insurance business that Manley Hopkins cultivated a Wordsworthian love of nature.
ellauri095.html on line 572: In a snowstorm on 6 December 1875 the Deutschland emigrant ship, outward-bound from Bremen, in Germany via Southampton for New York, struck the infamous Kentish Knock offshore sandbank at the entrance to the Thames Estuary.
ellauri095.html on line 576: The earliest known shipwreck on the Kentish Knock was in the 17th century, but it is very probable that there were earlier wrecks for which the documentary evidence has not survived.
ellauri095.html on line 578: The loss of any emigrant ship had a strong international dimension and was accordingly extensively reported in English in both the ´Times´ of London and the ´New York Times´, for there was a sad irony in the deaths of passengers who had taken ship in search of a better life. Five Franciscan nuns from Salzkotten (now in Nordrhein-Westfalen, western Germany), named Barbara Hultenschmidt, Henrika Fassbender, Norbeta Reinkobe, Aurea Badziura and Brigitta Damhorst, died in the wreck. They were fleeing religious oppression at home as a result of anti-Catholic laws enacted as part of Otto von Bismarck´s ´Kulturkampf´ ("culture struggle") aimed at building centralised and unified German state resisting outside influences. One reader moved by the story in the London press was the Jesuit poet, Gerard Manley Hopkins, who wrote a moving and highly romanticised poem based on the incident, ´The Wreck of the Deutschland´. As Hopkins put it: ´Rhine refused them: Thames would ruin them´.
ellauri095.html on line 580: The ´New York Times´, in the best traditions of media coverage, focused on the "weirdness of the scene". The newspaper contrasted the nuns´ "terror-stricken conduct", frozen with terror, and "deaf to all entreaties", with the "plucky" behaviour of the stewardess who tried to encourage them to leave the saloon for rigging as the water rose around them. One of the nuns was heard to cry in a voice heard above the storm "O my God, make it quick, make it quick". Hopkins, however, saw these words as an example of courage in the fate of extremity, and as the active seeking of the soul reaching towards God.
ellauri096.html on line 53: Typically prophecies like catastrophe warnings are made to serve opposite goals simultaneously. Competition between accuracy and helpfulness makes it possible for a prediction to be self-fulfilling by being self-defeating. Consider a prophet who warns ‘Your godless life will cause fatalities along the sinners’. Because of the warning, spectacle-seekers make a special trip to witness the carnage. They die like flies. The prophet’s announcement succeeds as a prediction by backfiring as a warning, or conversely.
ellauri096.html on line 55: Michael Scriven (1964) tried to refute predictive determinism (the thesis that all events are foreseeable), by conjuring two players, “Predictor” who has all the data, laws, and calculating capacity needed to predict the choices of others. Scriven goes on to imagine, “Avoider”, whose dominant motivation is to avoid prediction. Therefore, Predictor must conceal his prediction. The catch is that Avoider has access to the same data, laws, and calculating capacity as Predictor. Thus Avoider can duplicate Predictor’s reasoning. Consequently, the optimal predictor cannot predict Avoider. Let the teacher be Avoider and the student be Predictor. Avoider must win. Therefore, it is possible to give a surprise test. This sounds silly. The Predictor can predict that the Avoider double guesses her. Both can fiture out that this will go on and on, until time runs out, and they still just sit on their asses doing nothing. Thing is, you must remember that the players are part of the game, not outside of it as idealists would have it.
ellauri096.html on line 59: Predictive determinism states that everything is foreseeable. Metaphysical determinism states that there is only one way the future could be given the way the past is. Simon Laplace used metaphysical determinism as a premise for predictive determinism. He reasoned that since every event has a cause, a complete description of any stage of history combined with the laws of nature implies what happens at any other stage of the universe. Scriven was only challenging predictive determinism in his thought experiment. The next approach challenges metaphysical determinism.
ellauri096.html on line 63: Prior knowledge of an action seems incompatible with it being a free action. If I know that you will take a shit tomorrow, then you will take a shit tomorrow (because knowledge implies truth). But that means you will take a shit even if you resolve not to. After all, given that you will shit, nothing can stop you from shitting. So if I know that you will take a shit tomorrow, you are not free to do otherwise. Conversely if you're free to shit or constipate, I can't know which it's going to be. My solution is that you are free to do one or the other, nothing stops you, but knowing you I know for a fact that you will want to shit. You are not free to want what you want. You are an ape, for Cod's sake.
ellauri096.html on line 65: Maybe all of your defecation is compulsory. If God exists, then He knows everything. So the threat to freedom becomes total for the theist. The problem of divine foreknowledge insinuates that theism precludes morality. (This takes some more arguing, namely that morality implies free will, proof omitted.)
ellauri096.html on line 67: In response to the apparent conflict between freedom and foreknowledge, medieval philosophers denied that future contingent propositions have a truth-value. That´s silly. They took themselves to be extending a solution Aristotle discusses in De Interpretatione to the problem of logical fatalism. According to this truth-value gap approach, ‘You will take a dump tomorrow’ is not true now. The prediction will become true tomorrow. A morally serious theist can agree with the Rubaiyat of Omar Khayyam:
ellauri096.html on line 74: Cod’s omniscience only requires that He knows every true proposition. God will know ‘You will take a shit’ as soon it becomes true – like when the turd is halfway out - but not before. Naah, this is really weak. That takes no omniscience, just a good nose.
ellauri096.html on line 75: The teacher has free will. Therefore, predictions about what he will do are not true (prior to the examination). Accordingly, Paul Weiss (1952) concludes that the student’s argument falsely assumes he knows that the announcement is true. The student can know that the announcement is true after it becomes true – but not before. What a wimpy argument.
ellauri096.html on line 92: W. V. Quine insists that the student’s elimination argument is only a reductio ad absurdum of the supposition that the student knows that the announcement is true (rather than a reductio of the announcement itself). He accepts this epistemic reductio but rejects the metaphysical reductio. Given the student’s ignorance of the announcement, Quine concludes that a test on any day would be unforeseen.
ellauri096.html on line 96: There is no place in science for bigness, because of this lack of boundary; but there is a place for the relation of biggerness. Here we see the familiar and widely applicable rectification of vagueness: disclaim the vague positive and cleave to the precise comparative. But it is inapplicable to the verb ‘know’, even grammatically. Verbs have no comparative and superlative inflections … . I think that for scientific or philosophical purposes the best we can do is give up the notion of knowledge as a bad job and make do rather with its separate ingredients. We can still speak of a belief as true, and of one belief as firmer or more certain, to the believer’s mind, than another (1987, 109).
ellauri096.html on line 100: It is true that some borderline cases of a qualitative term are not borderline cases for the corresponding comparative. But the reverse holds as well. A tall man who stoops may stand less high than another tall man who is not as lengthy but better postured. Both men are clearly tall. It is unclear that ‘The lengthier man is taller’. Qualitative terms can be applied when a vague quota is satisfied without the need to sort out the details. Only comparative terms are bedeviled by tie-breaking issues.
ellauri096.html on line 102: Science is about what is the case rather than what ought to be case. This seems to imply that science does not tell us what we ought to believe. The traditional way to fill the normative gap is to delegate issues of justification to epistemologists. However, Quine is uncomfortable with delegating such authority to philosophers. He prefers the thesis that psychology is enough to handle the issues traditionally addressed by epistemologists (or at least the issues still worth addressing in an Age of Science). This “naturalistic epistemology” seems to imply that ‘know’ and ‘justified’ are antiquated terms – as empty as ‘phlogiston’ or ‘soul’.
ellauri096.html on line 116: The eliminativist has even more severe difficulties in stating his position than the skeptic. Some eliminativists dismiss the threat of self-defeat by drawing an analogy. Those who denied the existence of souls were accused of undermining a necessary condition for asserting anything. However, the soul theorist’s account of what is needed gives no reason to deny that a healthy brain suffices for mental states.
ellauri096.html on line 120: Probabilistic skepticism dates back to Arcesilaus who took over the Academy two generations after Plato’s death. This moderate kind of skepticism, recounted by Cicero (Academica 2.74, 1.46) from his days as a student at the Academy, allows for justified belief. Many scientists are attracted to probabilism and dismiss the epistemologist’s preoccupation with knowledge as old-fashioned.
ellauri096.html on line 122: Despite the early start of the qualitative theory of probability, the quantitative theory did not develop until Blaise Pascal’s study of gambling in the seventeenth century (Hacking 1975). Only in the eighteenth century did it penetrate the insurance industry (even though insurers realized that a fortune could be made by accurately calculating risk). Only in the nineteenth century did probability make a mark in physics. And only in the twentieth century do probabilists make important advances over Arcesilaus.
ellauri096.html on line 124: Most of these philosophical advances are reactions to the use of probability by scientists. In the twentieth century, editors of science journals began to demand that the author’s hypothesis should be accepted only when it was sufficiently probable – as measured by statistical tests. The threshold for acceptance was acknowledged to be somewhat arbitrary. And it was also conceded that the acceptance rule might vary with one’s purposes. For instance, we demand a higher probability when the cost of accepting a false hypothesis is high.
ellauri096.html on line 136: Foundationalists reject (1). They take some propositions to be self-evident. Coherentists reject (2). They tolerate some forms of circular reasoning. For instance, Nelson Goodman (1965) has characterized the method of reflective equilibrium as virtuously circular. Charles Peirce (1933–35, 5.250) rejected (3), an approach later refined by Peter Klein (2007) and championed at book-length by Scott F. Aikin (2011). Infinitists believe that infinitely long chains of justification are no more impossible than infinitely long chains of causation. Finally, the epistemological anarchist rejects (4). As Paul Feyerabend refrains in Against Method, “Anything goes” (1988, vii, 5, 14, 19, 159).
ellauri096.html on line 144: The resemblance between the preface paradox and the surprise test paradox becomes more visible through an intermediate case. The preface of Siddhartha Mukherjee’s The Emperor of All Maladies: A Biography of Cancer warns: “In cases where there was no prior public knowledge, or when interviewees requested privacy, I have used a false name, and deliberately confounded identities to make it difficult to track.” Those who refuse consent to be lied to are free to close Doctor Mukherjee’s chronicle. But nearly all readers think the physician’s trade-off between lies and new information is acceptable. They rationally anticipate being rationally misled. Nevertheless, these readers learn much about the history of cancer. Similarly, students who are warned that they will receive a surprise test rationally expect to be rationally misled about the day of the test. The prospect of being misled does not lead them to drop the course.
ellauri096.html on line 151: If paradoxes were always sets of propositions or arguments or conclusions, then they would always be meaningful. But some paradoxes are semantically flawed (Sorensen 2003b, 352) and some have answers that are backed by a pseudo-argument employing a defective “lemma” that lacks a truth-value. Kurt Grelling’s paradox, for instance, opens with a distinction between autological and heterological words. An autological word describes itself, e.g., ‘polysyllabic’ is polysllabic, ‘English’ is English, ‘noun’ is a noun, etc. A heterological word does not describe itself, e.g., ‘monosyllabic’ is not monosyllabic, ‘Chinese’ is not Chinese, ‘verb’ is not a verb, etc. Now for the riddle: Is ‘heterological’ heterological or autological? If ‘heterological’ is heterological, then since it describes itself, it is autological. But if ‘heterological’ is autological, then since it is a word that does not describe itself, it is heterological. The common solution to this puzzle is that ‘heterological’, as defined by Grelling, is not a genuine predicate (Thomson 1962). In other words, “Is ‘heterological’ heterological?” is without meaning. There can be no predicate that applies to all and only those predicates it does not apply to for the same reason that there can be no barber who shaves all and only those people who do not shave themselves.
ellauri096.html on line 153: The eliminativist, who thinks that ‘know’ or ‘justified’ is meaningless, will diagnose the epistemic paradoxes as questions that only appear to be well-formed. For instance, the eliminativist about justification would not accept proposition (4) in the regress paradox: ‘Some beliefs are justified’. His point is not that no beliefs meet the high standards for justification, as an anarchist might deny that any ostensible authorities meet the high standards for legitimacy. Instead, the eliminativist unromantically diagnoses ‘justified’ as a pathological term. Just as the astronomer ignores ‘Are there a zillion stars?’ on the grounds that ‘zillion’ is not a genuine numeral, the eliminativist ignores ‘Are some beliefs justified?’ on the grounds that ‘justified’ is not a genuine adjective.
ellauri096.html on line 155: In the twentieth century, suspicions about conceptual pathology were strongest for the liar paradox: Is ‘This sentence is false’ true? Philosophers who thought that there was something deeply defective with the surprise test paradox assimilated it to the liar paradox. Let us review the assimilation process.
ellauri096.html on line 159: Just as someone’s awareness of a prediction can affect the likelihood of it being true, awareness of that sensitivity to his awareness can also affect its truth. If each cycle of awareness is self-defeating, then there is no stable resting place for a conclusion.
ellauri096.html on line 163: Epistemic paradoxes affect decision theory because rational choices are based on beliefs and desires. If the agent cannot form a rational belief, it is difficult to interpret his behavior as a choice. The purpose of attributing beliefs and desires is to set up practical syllogisms that make sense of actions as means to ends. Subtracting rationality from the agent makes framework useless. Given this commitment to charitable interpretation, there is no possibility of your rationally choosing an option that you believe to be inferior. So if you choose, you cannot really believe you were operating as an anti-expert, that is, someone whose opinions on a topic are reliably wrong (Egan and Elga 2005).
ellauri096.html on line 169: (K-3) Either the test is on Monday but you do not know it before Monday, or the test is on Wednesday but you do not know it before Wednesday, or the test is on Friday but you do not know it before Friday, or this announcement is known to be false.
ellauri096.html on line 177: The (K-0) argument stinks of the liar paradox. Subsequent commentators sloppily switch the negation sign in the formal presentations of the reasoning from K∼p
ellauri096.html on line 182: Is (K) true? On the one hand, if (K) is true, then what it says is true, so no one knows it. On the other hand, that very reasoning seems to be a proof of (K). Proving a proposition is sufficient for knowledge of it, so someone must know (K). But then (K) is false! Since no one can know a proposition that is false, (K) is not known.
ellauri096.html on line 184: The skeptic could hope to solve (K-0) by denying that anything is known. This remedy does not cure (K). If nothing is known then (K) is true. Can the skeptic instead challenge the premise that proving a proposition is sufficient for knowing it? This solution would be particularly embarrassing to the skeptic. The skeptic presents himself as a stickler for proof. If it turns out that even proof will not sway him, he bears a damning resemblance to the dogmatist he so frequently chides.
ellauri096.html on line 186: But the skeptic should not lose his nerve. Proof does not always yield knowledge. Consider a student who correctly guesses that a step in his proof is valid. The student does not know the conclusion but did prove the theorem. His instructor might have trouble getting the student to understand why his answer constitutes a valid proof. The intransigence may stem from the prover’s intelligence rather than his stupidity. L. E. J. Brouwer is best known in mathematics for his brilliant fixed point theorem. But Brouwer regarded his proof as dubious. He had philosophical doubts about the Axiom of Choice and Law of Excluded Middle. Brouwer persuaded a minority of mathematicians and philosophers, known as intuitionists, to emulate his inability to be educated by non-constructive proofs.
ellauri096.html on line 191: Yes, there are infinitely many. Kurt Gödel’s incompleteness theorem demonstrated that any system that is strong enough to express arithmetic is also strong enough to express a formal counterpart of the self-referential proposition in the surprise test example ‘This statement cannot be proved in this system’. If the system cannot prove its “Gödel sentence”, then this sentence is true. If the system can prove its Gödel sentence, the system is inconsistent. So either the system is incomplete or inconsistent. (See the entry on Kurt Gödel.)
ellauri096.html on line 193: Of course, this result concerns provability relative to a system. One system can prove another system’s Gödel sentence. Kurt Gödel (1983, 271) thought that proof was not needed for knowledge that arithmetic is consistent.
ellauri096.html on line 195: J. R. Lucas (1964) claims that this reveals human beings are not machines. A computer is a concrete instantiation of a formal system. Hence, its “knowledge” is restricted to what it can prove. By Gödel’s theorem, the computer will be either inconsistent or incomplete. However, a human being with a full command of arithmetic can be consistent (even if he is actually inconsistent due to inattention or wishful thinking).
ellauri096.html on line 199: Several commentators on the surprise test paradox object that interpreting surprise as unprovability changes the topic. Instead of posing the surprise test paradox, it poses a variation of the liar paradox. Other concepts can be blended with the liar. For instance, mixing in alethic notions generates the possible liar: Is ‘This statement is possibly false’ true? (Post 1970) (If it is false, then it is false that it is possibly false. What cannot possibly be false is necessarily true. But if it is necessarily true, then it cannot be possibly false.) Since the semantic concept of validity involves the notion of possibility, one can also derive validity liars such as Pseudo-Scotus’ paradox: ‘Squares are squares, therefore, this argument is invalid’ (Read 1979). Suppose Pseudo-Scotus’ argument is valid. Since the premise is necessarily true, the conclusion would be necessarily true. But the conclusion contradicts the supposition that argument is valid. Therefore, by reductio, the argument is necessarily invalid. Wait! The argument can be invalid only if it is possible for the premise to be true and the conclusion to be false. But we have already proved that the conclusion of ‘Squares are squares, therefore, this argument is invalid’ is necessarily true. There is no consistent judgment of the argument’s validity. A similar predicament follows from ‘The test is on Friday but this prediction cannot be soundly deduced from this announcement’.
ellauri096.html on line 206: Assume there is a true sentence of the form ‘p but p is not known’. Although this sentence is consistent, modest principles of epistemic logic imply that sentences of this form are unknowable.
ellauri096.html on line 227: Timothy Williamson doubts that this casualty list is enough for the result to qualify as a paradox:
ellauri096.html on line 236: Church’s referee report was composed in 1945. The timing and structure of his argument for unknowables suggests that Church may have been by inspired G. E. Moore’s (1942, 543) sentence:
ellauri096.html on line 243: ’. (This scope ambiguity is exploited by a popular joke: René Descartes sits in a bar, having a drink. The bartender asks him if he would care for another. “I think not,” he says, and disappears.)
ellauri096.html on line 247: There is no problem with third person counterparts of (M). Anyone else can say about Moore, with no paradox, ‘G. E. Moore went to the pictures last Tuesday but he does not believe it’. (M) can also be embedded unparadoxically in conditionals: ‘If I went to the pictures last Tuesday but I do not believe it, then I am suffering from a worrisome lapse of memory ’. The past tense is fine: ‘I went to the picture shows last Tuesday but I did not believe it’. The future tense, ‘I went to the picture shows last Tuesday but I will not believe it’, is a bit more of a stretch (Bovens 1995). We tend to picture our future selves as better informed. Later selves are, as it were, experts to whom earlier selves should defer. When an earlier self foresees that his later self believes p
ellauri096.html on line 251: Robert Binkley (1968) anticipates van Fraassen by applying the reflection principle to the surprise test paradox. The student can foresee that he will not believe the announcement if no test is given by Thursday. The conjunction of the history of testless days and the announcement will imply the Moorean sentence:
ellauri096.html on line 255: Since the less evident member of the conjunction is the announcement, the student will choose not to believe the announcement. At the beginning of the week, the student foresees that his future self may not believe the announcement. So the student on Sunday will not believe the announcement when it is first uttered.
ellauri096.html on line 257: Binkley illuminates this reasoning with doxastic logic. The inference rules for this logic of belief can be understood as idealizing the student into an ideal reasoner. In general terms, an ideal reasoner is someone who infers what he ought and refrains from inferring any more than he ought. Since there is no constraint on his premises, we may disagree with the ideal reasoner. But if we agree with the ideal reasoner’s premises, we appear bound to agree with his conclusion. Binkley specifies some requirements to give teeth to the student’s status as an ideal reasoner: the student is perfectly consistent, believes all the logical consequences of his beliefs, and does not forget. Binkley further assumes that the ideal reasoner is aware that he is an ideal reasoner. According to Binkley, this ensures that if the ideal reasoner believes p, then he believes that he will believe p thereafter.
ellauri096.html on line 259: Binkley’s account of the student’s hypothetical epistemic state on Thursday is compelling. But his argument for spreading the incredulity from the future to the past is open to three challenges.
ellauri096.html on line 262: informed by the teacher’s announcement, so Binkley ought not to use a model in which the announcement is as absurd as the conjunction ‘I went to the pictures last Tuesday but I do not believe it’.
ellauri096.html on line 267: Third, the principle of reflection may need more qualifications than Binkley anticipates. Binkley realizes that an ordinary agent foresees that he will forget details. That is why we write reminders for our own benefit. An ordinary agent foresees periods of impaired judgment. That is why we limit how much money we bring to the bar.
ellauri096.html on line 269: Binkley stipulates that the students do not forget. He needs to add that the students know that they will not forget. For the mere threat of a memory lapse sometimes suffices to undermine knowledge. Consider Professor Anesthesiology’s scheme for surprise tests: “A surprise test will be given either Wednesday or Friday with the help of an amnesia drug. If the test occurs on Wednesday, then the drug will be administered five minutes after Wednesday’s class. The drug will instantly erase memory of the test and the students will fill in the gap by confabulation.” You have just completed Wednesday’s class and so temporarily know that the test will be on Friday. Ten minutes after the class, you lose this knowledge. No drug was administered and there is nothing wrong with your memory. You are correctly remembering that no test was given on Wednesday. However, you do not know your memory is accurate because you also know that if the test was given Wednesday then you would have a pseudo-memory indistinguishable from your present memory. Despite not gaining any new evidence, you change your mind about the test occurring on Wednesday and lose your knowledge that the test is on Friday. (The change of belief is not crucial; you would still lack foreknowledge of the test even if you dogmatically persisted in believing that the test will be on Friday.)
ellauri096.html on line 271: If the students know that they will not forget and know there will be no undermining by outside evidence, then we may be inclined to agree with Binkley’s summary that his idealized student never loses the knowledge he accumulates. As we shall see, however, this overlooks other ways in which rational agents may lose knowledge.
ellauri096.html on line 273: The teacher’s announcement that there will be a surprise test is equivalent to a disjunction of future mistakes: ‘Either there will be a test on Monday and the student will not believe it beforehand or there will be a test Wednesday and the student will not believe it beforehand or the test is on Friday and the student will not believe it beforehand.’
ellauri096.html on line 275: The points made so far suggest a solution to the surprise test paradox (Sorensen 1988, 328–343). As Binkley (1968) asserts, the test would be a surprise even if the teacher waited until the last day. Yet it can still be true that the teacher’s announcement is informative. At the beginning of the week, the students are justified in believing the teacher’s announcement that there will be a surprise test. This announcement is equivalent to:
ellauri096.html on line 277: (A) Either i. the test is on Monday and the student does not know it before Monday, or ii. the test is on Wednesday and the student does not know it before Wednesday, or iii. the test is on Friday and the student does not know it before Friday.
ellauri096.html on line 281: The test is on Friday and the student does not know it before Friday.
ellauri096.html on line 283: Although (iii) is consistent and might be knowable by others, (iii) cannot be known by the student before Friday. (iii) is a blindspot for the students but not for, say, the teacher’s colleagues. Hence, the teacher can give a surprise test on Friday because that would force the students to lose their knowledge of the original announcement (A). Knowledge can be lost without forgetting anything.
ellauri096.html on line 287: Since the surprise test paradox can also be formulated in terms of rational belief, there will be parallel adjustments for what we ought to believe. We are criticized for failures to believe the logical consequences of what we believe and criticized for believing propositions that conflict with each other. Anyone who meets these ideals of completeness and consistency will be unable to believe a range of consistent propositions that are accessible to other complete and consistent thinkers. In particular, they will not be able to believe propositions attributing specific errors to them, and propositions that entail these off-limit propositions.
ellauri096.html on line 289: Some people wear T-shirts with Question Authority! written on them. Questioning authority is generally regarded as a matter of individual discretion. The surprise test paradox shows that it is sometimes mandatory. The student is rationally required to doubt the teacher’s announcement even though the teacher has not given any evidence of being unreliable. Indeed, the student can foresee that their change of mind opens a new opportunity for surprise.
ellauri096.html on line 291: When on trial for impiety, Socrates traced his inquisitiveness to the Oracle at Delphi (Apology 21d in Cooper 1997). Prior to beginning his mission of inquiry, Chaerephon asked the Oracle: “Who is the wisest of men?” The Oracle answered “No one is wiser than Socrates.” This astounded Socrates because he believed he knew nothing. Whereas a less pious philosopher might have questioned the reliability of the Delphic Oracle, Socrates followed the general practice of treating the Oracle as infallible. The only cogitation appropriate to an infallible answer is interpretation. Accordingly, Socrates resolved his puzzlement by inferring that his wisdom lay in recognizing his own ignorance. While others may know nothing, Socrates knows that he knows nothing.
ellauri096.html on line 293: Socrates continues to be praised for his insight. But his “discovery” is a contradiction. If Socrates knows that he knows nothing, then he knows something (the proposition that he knows nothing) and yet does not know anything (because knowledge implies truth).
ellauri096.html on line 297: The general structure of Meno’s paradox is a dilemma: If you know the answer to the question you are asking, then nothing can be learned by asking. If you do not know the answer, then you cannot recognize a correct answer even if it is given to you. Therefore, one cannot learn anything by asking questions.
ellauri096.html on line 305: Dogmatists accept this reasoning. For them, knowledge closes inquiry. Any “evidence” that conflicts with what is known can be dismissed as misleading evidence. Forewarned is forearmed.
ellauri096.html on line 321: Der Legende nach war der 36-jährige Augustin 1679 während der Pestepidemie wieder einmal betrunken und schlief irgendwo in der Gosse seinen Rausch aus. Siech-Knechte, die damals die Opfer der Epidemie einsammeln mussten, fanden ihn, hielten ihn für tot und brachten die Schnapsleiche zusammen mit den Pestleichen auf ihrem Sammelkarren vor die Stadtmauer. Dort warfen sie ihre ganze Ladung in ein offenes Massengrab. Diese Pestgrube soll sich in der Nähe der Kirche St. Ulrich am Neubau (heutiger siebter Wiener Gemeindebezirk) befunden haben, gleich neben dem Platz, an dem heute der Augustinbrunnen steht. Wie in der damaligen Situation üblich, wurde das Grab nicht sofort geschlossen, sondern provisorisch mit Kalk abgedeckt, um später weitere Pestopfer aufzunehmen. Am folgenden Tag habe Augustin inmitten der Leichen so lange krakeelt und auf seinem Dudelsack gespielt, bis Retter ihn aus der Grube zogen.
ellauri096.html on line 407: Having jaws or mouthparts that project forward to a marked degree.
ellauri096.html on line 421: Henri Frédéric Schopin (12 June 1804 - 21 October 1880) was the winner of the Prix de Rome for painting in 1831.
ellauri096.html on line 555: The Droste effect, known in art as an example of mise en abyme, is the effect of a picture recursively appearing within itself, in a place where a similar picture would realistically be expected to appear, creating a loop which theoretically could go on forever, but realistically only goes on as far as the image´s quality allows.
ellauri096.html on line 577: ford%2C_CT_-_DSC05373.jpg/240px-thumbnail.jpg" height="250px" />
ellauri096.html on line 579: Paljon messevämpi Columbia tulee Meissenistä 1792. Joachim Kaendler and assistants, Hartford Connecticut. Colombian kahvia. Juan Valdez valizee joka pavun huolellisesti käsin erixeen. Papukaija kädessä koikkuu meni jo. Krokotiili ähkyy I can´t breathe.
ellauri096.html on line 581: Hartford Connecticut. Siellä asui Gilfordin tyttöjen hiukka pirkkomainen äitykkä. Ne on hizin nokkelasanaisia tyttöjä. Kaikki 3. Sarjassa on hurjasti samaa kuin Kinsellassa. Ne on voimaannuttavia.
ellauri096.html on line 599: "It is not right that everyone should read the pages which follow; only a few will be able to savour this bitter fruit with impunity. Consequently, shrinking soul, turn on your heels and go back before penetrating further into such uncharted, perilous wastelands." — Maldoror, Part I, Chapter 1.
ellauri096.html on line 680: The authors stated that, since fluctuations in employment are central to the business cycle, the "stand-in consumer [of the model] values not only consumption but also leisure," meaning that unemployment movements essentially reflect the changes in the number of people who want to work. "Household-production theory," as well as "cross-sectional evidence" ostensibly support a "non-time-separable utility function that admits greater inter-temporal substitution of leisure, something which is needed," according to the authors, "to explain aggregate movements in employment in an equilibrium model." For the K&P model, monetary policy is irrelevant for economic fluctuations.
ellauri096.html on line 682: The associated policy implications were clear: There is no need for any form of government intervention since, ostensibly, government policies aimed at stabilizing the business cycle are welfare-reducing. Since microfoundations are based on the preferences of decision-makers in the model, DSGE models feature a natural benchmark for evaluating the welfare effects of policy changes. The Kydland/Prescott 1982 paper is often considered the starting point of RBC theory and of DSGE modeling in general and its authors were awarded the 2004 Bank of Sweden Prize in Economic Sciences in Memory of Alfred Nobel.
ellauri096.html on line 755: Kirjallisuutta koskevien pohdintojen ohella Anu paneutuu syvällisesti elämisen ja olemisen filosofiaan alkuräjähdyxestä loppuromahduxeen. Parhaalla tahdollakaan ei voi tulkita hänen päätelmiään optimistisixi. Ilmeinen Greta Thunbergin sukulaissielu. Mitenkäs se Trump taas niin osuvasti sille heittikään? “[s]he seems like a very happy young girl looking forward to a bright and wonderful future. So nice to see!” No Greta nauroi parhaiten viimesex kuin Hippon Akun toimelias vaimo.
ellauri096.html on line 775: In the dialogue Protagoras, Socrates attests that akrasia does not exist, claiming "No one goes willingly toward the bad" (358d). If a person examines a situation and decides to act in the way he determines to be best, he will pursue this action, as the best course is also the good course, i.e. man's natural goal. An all-things-considered assessment of the situation will bring full knowledge of a decision's outcome and worth linked to well-developed principles of the good. A person, according to Socrates, never chooses to act poorly or against his better judgment; and, therefore, actions that go against what is best are simply a product of being ignorant of facts or knowledge of what is best or good.
ellauri096.html on line 777: Aristotle, on the other hand, took a more empirical approach to the question, acknowledging that we intuitively believe in akrasia. He distances himself from the Socratic position by locating the breakdown of reasoning in an agent’s opinion, not his appetition. Now, without recourse to appetitive desires, Aristotle reasons that akrasia occurs as a result of opinion. Opinion is formulated mentally in a way that may or may not imitate truth, while appetites are merely desires of the body. Thus, opinion is only incidentally aligned with or opposed to the good, making an akratic action the product of opinion instead of reason. For Aristotle, the antonym of akrasia is enkrateia, which means "in power" (over oneself).
ellauri096.html on line 779: The word akrasia occurs twice in the Koine Greek New Testament. In Matthew 23:25 Jesus uses it to describe hypocritical religious leaders, translated "self-indulgence" in several translations, including the English Standard version. Paul the Apostle also gives the threat of temptation through akrasia as a reason for a husband and wife to not deprive each other of sex (1 Corinthians 7:5). In another passage (Rom. 7:15–25) Paul, without actually using the term akrasia, seems to reference the same psychological phenomenon in discussing the internal conflict between, on the one hand, "the law of God," which he equates with "the law of my mind"; and "another law in my members," identified with "the flesh, the law of sin." "For the good that I would do, I do not; but the evil which I would not, that I do." (v.19)
ellauri096.html on line 781: In Edmund Spenser´s The Faerie Queene, book II, Acrasia, the embodiment of intemperance dwelling in the "Bower of Bliss", had the Circe-like capacity of transforming her lovers into monstrous animal shapes. Pitäs ja pitäs, mutta kun tekee mieli.
ellauri096.html on line 786: Hornansarvilla tuppaa olemaan Rääppiä, vanhempia ämmiä jotka hankkii niille hoitoja, catching flies for the frog. Esimerkkejä:
ellauri096.html on line 808: The term seriation [mise en série] was proposed for use in semiotics by Jean Molino and derived from classical philology. Seriation "invokes the idea that any investigator, in order to assign some plausible meaning to a given phenomenon, must interpret it within a series of comparable phenomena." One cannot interpret what philology calls a hapax; that is, an isolated phenomenon. Art historian Erwin Panofsky has explained the situation in very clear terms:
ellauri096.html on line 810: "Whether we deal with historical or natural phenomena, the individual observation of phenomena assumes the character of a 'fact' only when it can be related to other, analogous observations in such a way that the whole series 'makes sense.' This 'sense' is, therefore, fully capable of being applied, as a control, to the interpretation of a new individual observation within the same range of phenomena. If, however, this new individual observation definitely refuses to be interpreted according to the 'sense' of the series, and if an error proves to be impossible, the 'sense' of the series will have to be reformulated to include the new individual observation (1955, p. 35)" (1990, pp. 230–231).
ellauri096.html on line 929: En tunne kumpaakaan kirjallista performanssitaiteilijaa ollenkaan. Nuoren Voiman toinen päätoimittaja Vesa Rantama, vieläkö aiotte jatkaa sairauskertomuksen julkaisemista? ”Saattaa olla”, Rantama vastaa. Saahan sillä rahnaa, josta on aina pula. Niinkuin tälläkin, miettii Herlinin omistama Antti Mäjänder.
ellauri097.html on line 65: As a scholar, Mencken is known for The American Language, a multi-volume study of how the English language is spoken in the United States. As an admirer of the German philosopher Friedrich Nietzsche, he was an outspoken opponent of organized religion, theism, populism, and representative democracy, the last of which he viewed as a system in which inferior men dominated their superiors. Mencken was a supporter of scientific progress though he couldn´t find his arse with both hands. He was critical of osteopathy and chiropractic. He was also an open critic of economics. In a word: a royal pain in the ass.
ellauri097.html on line 91: In early 1898 he took a writing class at the Cosmopolitan University. This was to be the entirety of Mencken´s formal education in journalism, or in any other subject.
ellauri097.html on line 95: Mencken admired the German philosopher Friedrich Nietzsche (he was the first writer to provide a scholarly analysis in English of Nietzsche´s views and writings) and Joseph Conrad. His humor and satire owed much to Ambrose Bierce and Mark Twain. He did much to defend Dreiser despite freely admitting his faults, including stating forthrightly that Dreiser often wrote badly and was a gullible man. Mencken also expressed his appreciation for William Graham Sumner in a 1941 collection of Sumner´s essays and regretted never having known Sumner personally. In contrast, Mencken was scathing in his criticism of the German philosopher Hans Vaihinger, whom he described as "an extremely dull author" and whose famous book Philosophy of 'Als ob' he dismissed as an unimportant "foot-note to all existing systems."
ellauri097.html on line 97: Mencken recommended for publication philosopher and author Ayn Rand´s first novel, We the Living and called it "a really excellent piece of work." Shortly afterward, Rand addressed him in correspondence as "the greatest representative of a philosophy" to which she wanted to dedicate her life, "individualism" and later listed him as her favorite columnist. No voi vietävä!
ellauri097.html on line 107: Like Nietzsche, he also lambasted religious belief and the very concept of Cod, as Mencken was an unflinching atheist, particularly Christian fundamentalism, Christian Science and creationism, and against the "Booboisie," his word for the ignorant middle classes. In the summer of 1925, he attended the famous Scopes "Monkey Trial" in Dayton, Tennessee, and wrote scathing columns for the Baltimore Sun (widely syndicated) and American Mercury mocking the anti-evolution Fundamentalists (especially William Jennings Bryan). The play Inherit the Wind is a fictionalized version of the trial, and as noted above the cynical reporter E.K. Hornbeck is based on Mencken. In 1926, he deliberately had himself arrested for selling an issue of The American Mercury, which was banned in Boston by the Comstock laws. Mencken heaped scorn not only on the public officials he disliked but also on the state of American elective politics itself.
ellauri097.html on line 113: In the summer of 1926, Mencken followed with great interest the Los Angeles grand jury inquiry into the famous Canadian-American evangelist Aimee Semple McPherson. She was accused of faking her reported kidnapping and the case attracted national attention. There was every expectation that Mencken would continue his previous pattern of anti-fundamentalist articles, this time with a searing critique of McPherson. Unexpectedly, he came to her defense by identifying various local religious and civic groups that were using the case as an opportunity to pursue their respective ideological agendas against the embattled Pentecostal minister. He spent several weeks in Hollywood, California, and wrote many scathing and satirical columns on the movie industry and Southern California culture. After all charges had been dropped against McPherson, Mencken revisited the case in 1930 with a sarcastic and observant article. He wrote that since many of that town´s residents had acquired their ideas "of the true, the good and the beautiful" from the movies and newspapers, "Los Angeles will remember the testimony against her long after it forgets the testimony that cleared her."
ellauri097.html on line 117: Mencken, says Charles A. Fecher, was, "deeply conservative, resentful of change, looking back upon the 'happy days' of a bygone time, wanted no part of the world that the New Deal promised to bring in." In 1931, the Arkansas legislature passed a motion to pray for Mencken´s soul after he had called the state the "apex of moronia."
ellauri097.html on line 126: Mencken defended the evolutionary views of Charles Darwin, but spoke unfavorably of many prominent physicists and had little regard for pure mathematics. Regarding theoretical physics, he said to longtime editor Charles Angoff, "Imagine measuring infinity! That´s a laugh." Ei se osannut kuin neljä laskutapaa, nekin sinnepäin.
ellauri097.html on line 128: Elsewhere, he dismissed higher mathematics and probability theory as "nonsense", after he read Angoff´s article for Charles S. Peirce in the American Mercury. "So you believe in that garbage, too—theories of knowledge, infinity, laws of probability. I can make no sense of it, and I don´t believe you can either, and I don´t think your god Peirce knew what he was talking about."
ellauri097.html on line 139: The Jews could be put down very plausibly as the most unpleasant race ever heard of. As commonly encountered, they lack many of the qualities that mark the civilized man: courage, dignity, incorruptibility, ease, confidence. They have vanity without pride, voluptuousness without taste, and learning without wisdom. Their fortitude, such as it is, is wasted upon puerile objects, and their charity is mainly a form of display.
ellauri097.html on line 143: I admit freely enough that, by careful breeding, supervision of environment and education, extending over many generations, it might be possible to make an appreciable improvement in the stock of the American Negro, for example, but I must maintain that this enterprise would be a ridiculous waste of energy, for there is a high-caste white stock ready at hand, and it is inconceivable that the Negro stock, however carefully it might be nurtured, could ever even remotely approach it. The educated Negro of today is a failure, not because he meets insuperable difficulties in life, but because he is a Negro. He is, in brief, a low-caste man, to the manner born, and he will remain inert and inefficient until fifty generations of him have lived in civilization. And even then, the superior white race will be fifty generations ahead of him.
ellauri097.html on line 147: Mencken countered the arguments for Anglo-Saxon superiority prevalent in his time in a 1923 essay entitled "The Anglo-Saxon," which argued that if there was such a thing as a pure "Anglo-Saxon" race, it was defined by its inferiority and cowardice. "The normal American of the 'pure-blooded' majority goes to rest every night with an uneasy feeling that there is a burglar under the bed and he gets up every morning with a sickening fear that his underwear has been stolen."
ellauri097.html on line 149: Mencken repeatedly identified mathematics with metaphysics and theology. According to Mencken, mathematics is necessarily infected with metaphysics because of the tendency of many mathematical people to engage in metaphysical speculation. In a review of Alfred North Whitehead's The Aims of Education, Mencken remarked that, while he agreed with Whitehead's thesis and admired his writing style, "now and then he falls into mathematical jargon and pollutes his discourse with equations," and "[t]here are moments when he seems to be following some of his mathematical colleagues into the gaudy metaphysics which now entertains them."[50] For Mencken, theology is characterized by the fact that it uses correct reasoning from false premises. Mencken also uses the term "theology" more generally, to refer to the use of logic in science or any other field of knowledge. In a review for both Arthur Eddington's The Nature of the Physical World and Joseph Needham's Man a Machine, Mencken ridiculed the use of reasoning to establish any fact in science, because theologians happen to be masters of "logic" and yet are mental defectives:
ellauri097.html on line 155: If chemists were similarly given to fanciful and mystical guessing, they would have hatched a quantum theory forty years ago to account for the variations that they observed in atomic weights. But they kept on plugging away in their laboratories without calling in either mathematicians or theologians to aid them, and eventually they discovered the isotopes, and what had been chaos was reduced to the most exact sort of order.
ellauri097.html on line 159: In the same article which he later re-printed in the Mencken Chrestomathy, Mencken primarily contrasts what real scientists do, which is to simply directly look at the existence of "shapes and forces" confronting them instead of (such as in statistics) attempting to speculate and use mathematical models. Physicists and especially astronomers are consequently not real scientists, because when looking at shapes or forces, they do not simply "patiently wait for further light," but resort to mathematical theory. There is no need for statistics in scientific physics, since one should simply look at the facts while statistics attempts to construct mathematical models. On the other hand, the really competent physicists do not bother with the "theology" or reasoning of mathematical theories (such as in quantum mechanics):
ellauri097.html on line 262: En juillet 1940, après la défaite de la France, il retourne en Amérique. En 1942, il est mobilisé et envoyé à New York pour servir au Bureau américain de l'information de guerre. De là, cinq fois par semaine, il s'adresse à la France dans l'émission de radio Voice of America, travaillant entre autres avec André Breton. Il enseigne la littérature dans une faculté de jeunes filles américaines. Julien Green revient en France juste après la Seconde Guerre mondiale et retourne à la foi de sa jeunesse.
ellauri097.html on line 292: Patrick White (1912–1990) was raised in Sydney’s well-to-do Rushcutter’s Bay, and was sent to England at 13. He attended boarding school, then Cambridge, and during the war was stationed in North Africa. It was there, in 1941, that White met Manoly Lascaris, the Greek officer who he would love for the rest of his life. By the time White and Lascaris returned to Australia. in 1947 White had written three tepidly received novels, and a play. It took coming home to Sydney to transform his writing and elevate it to the level of genius. White produced The Tree of Man, in 1955, his first novel to be written in Sydney. He went on to write a string of masterpieces in quick succession: Voss, Riders in the Chariot, The Vivisector. He received the Nobel Prize for Literature in 1973. The Nobel committee credited White “for an epic and psychological narrative art which has introduced a new continent into literature.”
ellauri097.html on line 296: He became a literary icon, but White knew that people rarely actually read his work. He professed not to care what people thought, but he would sometimes check for copies of his novels in local libraries. He would search for dog-ears and stains, to gauge how far in the book they had read. Most people, he deduced, never finished. The Australian reading public never quite warmed to White, and nothing much has changed. My grandmother “couldn’t stand him.” I have seen my mother take up one of his novels—The Solid Mandala—and after a few moments quite literally toss it aside. White’s books are metaphysical, lyrical, high modernist, full of baroque descriptions of landscapes, and unsparing in his examination of the people who live in them. For a country besotted with kitchen-sink realism and plain-speaking larrikins, Patrick White was baffling.
ellauri097.html on line 302: In some respects this reflects a national pathology. Unlike an American or British child, an Australian student can go through thirteen years of education without reading much of their country’s literature at all (of the more than twenty writers I studied in high school, only two were Australian). This is symptomatic of the country’s famed “cultural cringe,” a term first coined in the 1940s by the critic A.A. Phillips to describe the ways that Australians tend to be prejudiced against home-grown art and ideas in favor of those imported from the UK and America. Australia’s attitude to the arts has, for much of the last two centuries, been moral. “What these idiots didn’t realize about White was that he was the most powerful spruiker for morality that anybody was going to read in an Australian work,” argued David Marr, White’s biographer, during a talk at the Wheeler Centre in 2013. “And here were these petty little would-be moral tyrants whinging about this man whose greatest message about this country in the end was that we are an unprincipled people.”
ellauri097.html on line 418: Kant wanted to prove, in a way that would dumbfound the common man, that the common man was right: that was the secret of this soul. He wrote against the scholars in support of popular prejudice, but for the scholars and not for the people. [§193.]
ellauri097.html on line 420: Kant held that all rational persons have an a priori understanding of the basic principles of morality. These consist of duties, both to oneself and to others, and above all the duty to respect rational agents. Most persons, however, do not understand that morality is a priori, and their moral commitments are therefore vulnerable to corrosive skeptical criticism. In The Metaphysics of Morals Kant formulates the ultimate standard for moral judgment, namely universalizability, and establishes the rational necessity of morality.
ellauri097.html on line 426: Nietzsche especially disliked Kant’s idea that moral motivation consists in respect for a universal concept of virtue:
ellauri097.html on line 430: There’s a sense in which all philosophers except Nietzsche have been theologians in disguise, in that they all claimed to be selfless, altruistic seekers of truth and goodness. Socrates, Nietzsche thought, was really doing what was good for him when he claimed that it would be good for everyone to examine their lives. It’s only with Nietzsche – in Nietzsche’s view, that is – that the philosopher removes his mask and publicly proclaims that his philosophical activity is in the service of his will to power. Nietzsche with his drooping mustache was actually less gay than Immanuel Kant.
ellauri097.html on line 436: The famous Allan Ramsay portrait of David Hume, hanging in the University of Edinburgh, depicts him wearing a remarkable hat: a unique salmon-coloured turban. I was able to see the original on the occasion of receiving an honorary degree from Edinburgh in 2007, and ever since then I have desired to obtain a replica of that curious hat for myself (to wear on special occasions, such as those requiring academic regalia).
ellauri097.html on line 438: If you are interested in a unique David Hume Turban for yourself, you can email the Edinburgh University Philosophy Society, who are offering a special promotion of £120 per hat (excl. Shipping&Handling). This offer will be open until August 1st.
ellauri097.html on line 449: Recently a caller to the radio told me about a conversation he’d had about homosexuality. The caller made the teleological argument, that looking at what the natural functions of the male and female reproductive organs are for, we can draw certain conclusions about how they should properly be used. The person he was talking with challenged his argument that you can’t get an “ought” from an “is”. The challenger seemed to be saying that just because it is that way in nature doesn’t mean that we can derive a moral rule from it. The caller asked if the challenge was incorrect and how to respond to it.
ellauri097.html on line 451: On the principle the challenger is correct in describing the is-ought fallacy. But rather than working against the teleological argument, that principle works against a common argument in favor of homosexuality, which is, if homosexual interests are natural to someone, they are therefore morally acceptable. That is an example of an is-ought fallacy.
ellauri097.html on line 458: It seems like they’re just simply making a description: This is the way it is; therefore it is okay, in the moral sense of the word. They are presuming some moral state of affairs based on a mere description, and that’s an example of the is-ought fallacy.
ellauri097.html on line 459: If they want to work on repairing the flaw in their argument, they’re welcome to try that. It would involve introducing a moral term that can be substantiated into the premise to arrive at a conclusion with a moral term. They might say, “If a thing is natural, then it’s moral. This is natural for me, therefore it’s moral.” Now, there’s a valid argument. I don’t think it’s sound, but at least it doesn’t commit the is-ought fallacy.
ellauri097.html on line 461: Let’s look at the teleological argument based on function. The teleological argument isn’t about just the way a thing works, but the way a thing is intended to work – purpose. My pen functions a certain way. It doesn’t just function that way by accident. It was intended by someone to function with a purpose. For those who are not familiar with this, teleology means ‘end.’ A telos is ‘end’ as in ‘goal.’ Something is intended for a purpose and it’s used for that purpose.
ellauri097.html on line 462: So if I intend to go from Los Angeles to Napa which is north of Los Angeles but I get in my car and head south on the 405 to the 5, and then head down towards the Mexican border, you can see that I am going the wrong direction. But, of course, the word “wrong” here means that I am not moving towards my goal. I am not accomplishing the goal that I intended to accomplish. I am actually moving in a way that’s inconsistent with my goal, and therefore we can call it the wrong direction.
ellauri097.html on line 464: I’m not actually using a moral ‘wrong’ in this particular illustration, but notice how you can understand right or wrong in terms of teleology, depending on what the goal is. If I have a loose screw on the refrigerator and I choose a butter knife to tighten the screw, I’m going to ruin the butter knife because I’m not using it for its intended purpose. It’s not made to function as a screwdriver, even if it can be used that way in a pinch. It will get bent or can slip out and scratch the refrigerator. It wasn’t fulfilling its telos, its purpose, or its function, and therefore it was being used wrongly.
ellauri097.html on line 467: One way of arguing against homosexuality is to say that males were not intended to have sex with other males, and we can tell that by the way sexual organs appear to be intended to function. Because men were not intended to have sex with other males, and they do so, then they are violating their natural teleology, their natural function. But notice that in the nature of the argument we are making a moral claim implicitly up front. We’re saying, We ought to use things the way they were intended by their Maker to be used, consistent with their teleology. This isn’t that way, therefore it’s wrong. It’s not arguing merely on how bodies are naturally, but how they are intended to function naturally. The teleology is the moral term in the premises.
ellauri097.html on line 469: Incidentally, this is the very argument that is being used in the Bible in both the Old Testament and the New Testament regarding homosexuality. In the book of Leviticus, it talks about homosexuality being a capital crime, and an abomination. Leviticus 18:22, “You shall not lie with a male as one lies with a female; it is an abomination.” The purpose of sex is for a man and woman, so it’s abomination when that intended function is violated by homosexual sex.
ellauri097.html on line 471: In Romans 1:26, the New Testament says, “For this reason, God gave them over to degrading passions, for their women exchanged the natural function for that which is unnatural,” that is, different than what God intended. “And in the same way, also, men abandoned the natural function of the woman, and burned in their desire towards one another.” The translation used here is the New American Standard Bible because I think the NIV is woefully inadequate in the way it translates this passage from the Greek.
ellauri097.html on line 473: Paul is saying that when it comes to sexual desire, women were made for men, and men for women, and that’s the functional relationship that God designed them for. They are violating this functional relationship by instead sexually desiring one that was not intended. And, in fact, the wording about male homosexuality is, “They abandoned the natural function of the woman.” So the woman that God provided for them, they are abandoning that for something that, in God’s teleology, is unnatural. So that’s the way our natural law argument works in these two passages.
ellauri097.html on line 475: Of course, this trades on the notion that human beings, in this case, were made for certain ends. And if a person wants to deny God, then we weren’t made for certain ends, and that’s a way to get out of this argument. So does this argument work for people who are not theists?
ellauri097.html on line 477: The appearance of design suggests genuine design. The appearance of teleology suggests genuine teleology, and so examples of teleology in the natural realm point to the existence of God. That’s what a teleological argument for God’s existence amounts to - the argument from design. So the teleology, to me, is evidence for God, and that entails certain moral obligations to the God that created with purpose.
ellauri097.html on line 481: What you ought to be saying if you don’t believe in God is, It’s just molecules clashing in the universe. There is no right and wrong, so you have no justification for claiming that I’m wrong. Now, that would be consistent - the relativistic view of a materialistic universe. But, of course, then they can’t complain their “rights” because rights don’t have any place in a purely naturalistic system. Rights are part of teleology, endowed with creation.
ellauri097.html on line 511: John Boswell was a Roman Catholic, having converted from the Episcopal Church of his upbringing at the age of 15. He remained a daily-mass Catholic until his death, despite differences with the church over sexual issues. Although he was orthodox in most of his beliefs, he strongly disagreed with his church's stated opposition to homosexual behavior and relationships. He was partnered with Jerone Hart for some twenty years until his death. Hart and Boswell are buried together at Grove Street Cemetery, New Haven, Connecticut.
ellauri097.html on line 589: Kun sanotaan ”kirjailija X teki kirjan”, on käytössä metafora.
ellauri097.html on line 699: “The Tuft of Flowers” does indeed follow “Mowing” in the book, and one might suspect that line 32 of “Flowers” was borrowed from line 2 of “Mowing.” It is, in fact, the other way around: “The Tuft of Flowers” was written several years before “Mowing,” likely in 1896 or 1897; as such, it heartily deserves the designation “Early Poem.”
ellauri097.html on line 712: Who mowed it in the dew before the sun. joka oli kaatanut sen kasteeseen ennen helteitä.
ellauri097.html on line 715: Before I came to view the levelled scene. ennenkuin tulin kazelemaan laonnutta jälkeä.
ellauri097.html on line 717: I looked for him behind an isle of trees; Turhaan ezin heppua mezäsaarekkeelta
ellauri097.html on line 718: I listened for his whetstone on the breeze. Kuulostelin sen hiomakiven ääntä tuulessa.
ellauri097.html on line 751: By leaving them to flourish, not for us, ja jättänyt noin kukkimaan, ei sunkaan meitä varten,
ellauri097.html on line 763: So that henceforth I worked no more alone; notta siitä perin en työskennelyt enää yxin;
ellauri097.html on line 787: Though as for that the passing there Vaikka oikeasti niitä pitkin kulkijat
ellauri097.html on line 791: Oh, I kept the first for another day! No mä jätin ekan polun toiseen kertaan
ellauri097.html on line 802: Robert Frost, often regarded as a folksy farmer-poet, was also a more profound, even terrifying, creator. His poem "The Road Not Taken" reveals his delight in multiple meanings, his ambivalence, and his penchant for misleading his readers. He denied that the poem proclaimed his striving for the unconventional and asserted that it was meant to tease his friend Edward Thomas for his compulsive indecisiveness. This essay also notes the unconscious meanings of the poem, including Frost's reactions to losing his close friend, his own indecisiveness, his conflict between heterosexual and homosexual object choices, his need for a "secret sharer," and his attachments. J Glenn. Psychoanal Study Child. 2001.
ellauri097.html on line 810: No ei ainakaan toi Home Burialin äijä ihan hirmu väkivaltaiselta kuulosta. Onkohan Kuukuppi vähän hysteerinen, voisi Freudin Sigge hyvin kysyä. Minnes muuten on tästä hävinnyt toi Ketsupin siteeraama värsy 58: "I'll follow you and bring you back with force, I will!" Sehän näyttää puuttuvan Gutenbergista?
ellauri098.html on line 62: This trope often goes hand in hand with There Are No Therapists, Trauma Conga Line and dramatic Crapsack Worlds. Big, Screwed-Up Family can be a justification for this trope. When all or nearly all involved parties are insane, you have a Cast Full of Crazy. Royal families are particularly prone to this, as are cops and detectives. The Dysfunction Junction is the natural habitat of the Jerkass Woobie.
ellauri098.html on line 175: According to Propp, based on his analysis of 100 folktales from the corpus of Alexander Fyodorovich Afanasyev, there were 31 basic structural elements (or 'functions') that typically occurred within Russian fairy tales. He identified these 31 functions as typical of all fairy tales, or wonder tales [skazka] in Russian folklore. These functions occurred in a specific, ascending order (1-31, although not inclusive of all functions within any tale) within each story. This type of structural analysis of folklore is referred to as "syntagmatic". This focus on the events of a story and the order in which they occur is in contrast to another form of analysis, the "paradigmatic" which is more typical of Lévi-Strauss's structuralist theory of mythology. Lévi-Strauss sought to uncover a narrative's underlying pattern, regardless of the linear, superficial syntagm, and his structure is usually rendered as a binary oppositional structure. For paradigmatic analysis, the syntagm, or the linear structural arrangement of narratives is irrelevant to their underlying meaning.
ellauri098.html on line 212: SPOILERI: Nun /ˈnʊn/, in the Hebrew Bible, was a man from the Tribe of Ephraim, grandson of Ammihud, son of Elishama, and father of Joshua (1 Chronicles 7:26–27). Nun grew up in and may have lived his entire life in the Israelites´ Egyptian captivity, where the Egyptians "made life bitter for them with harsh labor at mortar and bricks and with all sorts of tasks in the field" (Exodus 1:14). In Aramaic, "nun" means "fish". Thus the Midrash tells: "[T]he son of him whose name was as the name of a fish would lead them [the Israelites] into the land" (Genesis Rabba 97:3).
ellauri098.html on line 298: A narrative trope is a storytelling device or convention, a shortcut for describing situations the storyteller can reasonably assume the audience will recognize. Tropes are the means by which a story is told by anyone who has a story to tell. We collect them, for the fun involved.
ellauri098.html on line 304: TV Tropes was founded in 2004 by a programmer under the pseudonym "Fast Eddie." He described himself as having become interested in the conventions of genre fiction while studying at MIT in the 1970s and after browsing Internet forums in the 1990s. He sold the site in 2014 to Drew Schoentrup and Chris Richmond.
ellauri098.html on line 306: In a separate incident in 2012, in response to other complaints by Google, TV Tropes changed its guidelines to restrict coverage of sexist tropes and rape tropes. Feminist blog The Mary Sue criticized this decision, as it censored documentation of sexist tropes in video games and young adult fiction. ThinkProgress additionally condemned Google AdSense itself for "providing a financial disincentive to discuss" such topics. Vittu Google pitäis vetää alas vessanpöntöstä.
ellauri098.html on line 308: Many tropes originated in literary works. Literature being nearly as old as writing itself, most of The Oldest Ones in the Book date to the classics, most Public Domain Characters appeared in print well before the first TV broadcasts, and even today, with the supposedly dwindling popularity of books in favor of more modern medianote , there are books with enough cultural impact to spawn TV Tropes.
ellauri098.html on line 347: Applied Phlebotinum - kumma nimi. No ei se ole muuta kuin vanha kunnon deus ex machina. "Any sufficiently advanced technology is indistinguishable from a completely ad-hoc plot device." According to Joss Whedon, during the DVD commentary for the pilot episode of Buffy the Vampire Slayer, the term "phlebotinum" originates from Buffy writer (and Angel co-creator) David Greenwalt's sudden outburst: "Don't touch the phlebotinum!" apropos of nothing. Flebotomia on suonenisku.
ellauri098.html on line 447: INTP (introverted inntuitive thinking perceiving) is one of the sixteen personality types defined by the Myers-Briggs Type Indicator (MBTI) test. INTPs are a relatively rare type, making up about 4% of the population. INTPs are creatures of logic. Calm, controlled, and studious, INTPs are driven by the search for reason. For INTPs, the principles behind anything can be figured out given enough time. In fact, INTPs often get caught up on thinking for its own sake; the stereotypical figure of the “absent-minded scientist” is based on INTP behavior.
ellauri098.html on line 448: It can be an effort for INTPs to remain grounded and relate their thinking to the real world, and others can see them as distant and unemotional. But the pure rationality that an INTP brings is a powerful tool for unlocking problems when it’s applied properly.
ellauri098.html on line 455: ENTJs are naturally drawn to leadership positions, and can become resentful and unhappy if they’re forced to play second fiddle or if their authority is challenged. They can be curt and dismissive of others’ opinions, and rarely waste time considering the feelings of those around them.
ellauri098.html on line 464: Only about 2% of the population is INTJ, but their forceful nature tends to make them influential, so it’s not surprising that many celebrities are INTJ.
ellauri098.html on line 479: INFP (introverted intuitive feeling perceiving) is one of the sixteen personality types defined by the Myers-Briggs Type Indicator (MBTI) test. INFPs are relatively uncommon, making up about 4% of the population. INFPs are idealists. They see the world, and those around them, not as they are but as they could be. INFPs have strong principles, which they do not let go of easily. These principles drive them to help others better themselves, but as an introverted personality they rarely do so through direct confrontation. INFPs are more comfortable expressing themselves through art, writing, or other media, and can be surprisingly effective and creative communicators.
ellauri098.html on line 480: INFPs who do not find a way to express themselves can end up shy and withdrawn, unable to relate their inner principles to the real world. But for most INFPs, their principles are a source of strength and comfort against whatever the world might throw at them.
ellauri098.html on line 490: Unfortunately, ENFJs can also come across as meddling, nosy, and controlling, and some ENFJs use their empathetic gifts to manipulate others for their own benefit. But most ENFJs are an inspiring force in the lives of those who know them.
ellauri098.html on line 498: INFJs are idealists. Creative and fair-minded, they see the world not the way it is but the way they think it should be. While they are caring and sympathetic to others’ troubles, INFJs are big-picture thinkers. Rather than help individuals, they look for ways to change the system. They are also energetic, determined, and instinctual, with a tendency to just plunge in and start working rather than make careful plans. They don't Click To Tweet.
ellauri098.html on line 533: ISFJs are caring and helpful. They are devoted to protecting and helping out those in need. ISFJs have very strong family ties and are quick to leap to the defense of their family. Sometimes, however, take on too much responsibility and lose sight of the big picture while trying to help everyone around them. They can also be too unassertive and pushovers for those who want to take advantage of their helpfulness. But there is no friend to have like an ISFJ when you find yourself in need of help.
ellauri098.html on line 557: They’re the class clowns, show-offs, and divas. Outgoing, energetic, and impulsive, they are natural performers and entertainers. But if ESPFs can’t grab attention by being funny or fascinating, they will settle for being annoying or outrageous.
ellauri098.html on line 564: ISFPs are creative and imaginative, with well-developed aesthetic senses. They are naturally suited for work in music, art, design, or other areas where an eye for beauty is important. They love to explore ideas and experiment with different styles, and constantly seek out new experiences, making them spontaneous and unpredictable. This, however, can lead to a lack of focus. ISFPs also tend to have fragile egos and react badly to criticism — however well-intentioned, it is difficult for them to not take it personally. Like all introverted types, they need time on their own to think and recharge, but they still love to share their latest innovations with others.
ellauri098.html on line 737: The Manual has lots of very useful material, but it costs close to $100 (gasp!). Here are the latest figures based on a random sample using the Form M. 16,000 people were contacted. The forms of 3,009 people u with "best fit" as determined by the client, the results of this survey were not shown to the individuals to see if they indeed did fit. Nevertheless, the survey does give us a good cross section of results to work from. The sample is corrected for the demographics of the USA. (Did some Es not hand in their form because they were talking too much. Did some of the Is get so caught up in their inner world? Did the Ss get so obsessed with details they didn´t hand it in? Did the Ns get so caught up in the big picture? Did the Ts figure it was too airy-fairy people stuff? Did the Fs focus so much on how they felt that they didn't get theirs off? Maybe the Js didn't like the way it was organized? The Ps just may not have found the right moment to get down to doing the inventory.)
ellauri098.html on line 739: The modal Type (type with the biggest percentage) for males - ISTJ, and for females - ISFJ. ISFJ is the largest Type overall. The Types with the lowest percentages are males - INFJ, and females - INTJ, with INFJ the smallest Type overall.
ellauri098.html on line 746: It is interesting how the men on the T-F have the T just slightly over half, while for women it is 25-75.
ellauri099.html on line 44: The remains of Oscar Wilde lie in Père Lachaise Cemetery in Paris. His sleek, modern tomb, designed by the British sculptor Jacob Epstein and commissioned by Wilde’s lover and executor, John Robert "Haj" Ross, is one of the most frequently visited and recognizable graves in a cemetery notable for the many famous writers, artists, and musicians buried there (Balzac, Chopin, Proust, Gertrude Stein, Jim Morrison). The surface of Epstein’s massive monolith is covered with hundreds of lipstick kisses, some ancient and faded, others new and vibrant. (“The madness of kissing” is what Wilde said Lord Alfred Douglas’s “red-roseleaf lips” were made for.)...
ellauri099.html on line 46: The Picture of Dorian Gray is a Gothic and philosophical novel by Oscar Wilde, first published complete in the July 1890 issue of Lippincott's Monthly Magazine. Fearing the story was indecent, prior to publication the magazine's editor deleted roughly five hundred words without Wilde's knowledge. Despite that censorship, The Picture of Dorian Gray offended the moral sensibilities of British book reviewers, some of whom said that Oscar Wilde merited prosecution for violating the laws guarding public morality. In response, Wilde aggressively defended his novel and art in correspondence with the British press, although he personally made excisions of some of the most controversial material when revising and lengthening the story for book publication the following year.
ellauri099.html on line 48: The longer and revised version of The Picture of Dorian Gray published in book form in 1891 featured an aphoristic preface—a defence of the artist's rights and of art for art's sake—based in part on his press defences of the novel the previous year. The content, style, and presentation of the preface made it famous in its own right, as a literary and artistic manifesto. In April 1891, the publishing firm of Ward, Lock and Company, who had distributed the shorter, more inflammatory, magazine version in England the previous year, published the revised version of The Picture of Dorian Gray.
ellauri099.html on line 55: Dorian Gray is the subject of a full-length portrait in oil by Basil Hallward, an artist impressed and infatuated by Dorian's beauty; he believes that Dorian's beauty is responsible for the new mood in his art as a painter. Through Basil, Dorian meets Lord Henry Wotton, and he soon is enthralled by the aristocrat's hedonistic world view: that beauty and sensual fulfilment are the only things worth pursuing in life.
ellauri099.html on line 59: Deciding that only full confession will absolve him of wrongdoing, Dorian decides to destroy the last vestige of his conscience and the only piece of evidence remaining of his crimes; the picture. In a rage, he takes the knife with which he murdered Basil Hallward and stabs the picture. The servants of the house awaken on hearing a cry from the locked room; on the street, a passerby who also heard the cry calls the police. On entering the locked room, the servants find an unknown old man stabbed in the heart, his figure withered and decrepit. The servants identify the disfigured corpse by the rings on its fingers, which belonged to Dorian Gray. Beside him, the portrait is now restored to its former appearance of beauty.
ellauri099.html on line 61: Here is an example of what you will now see in the uncensored version, where Hallward professes his love for Dorian:
ellauri099.html on line 71: Dulness and dirt are the chief features of Lippincott’s this month: The element that is unclean, though undeniably amusing, is furnished by Mr. Oscar Wilde’s story of The Picture of Dorian Gray. It is a tale spawned from the leprous literature of the French decadents—a poisonous book, the atmosphere of which is heavy with the mephitic odours of moral and spiritual putrefaction—a gloating study of the mental and physical corruption of a fresh, fair and golden youth, which might be fascinating but for its effeminate frivolity, its studied insincerity, its theatrical cynicism, its tawdry mysticism, its flippant philosophizings. . . . Mr. Wilde says the book has “a moral.” The “moral,” so far as we can collect it, is that man’s chief end is to develop his nature to the fullest by “always searching for new sensations,” that when the soul gets sick the way to cure it is to deny the senses nothing.
ellauri099.html on line 172: We are less attracted to the idea of the wealthy aristocratic philosopher sequestered in his research facility and making occasional overseas trips to visit foreign tyrants than the image of the poor, shoeless Socrates causing trouble in the marketplace, refusing to be paid and getting killed by the city for his trouble. But our captivation with this image, once again, is overwhelmingly fatass Plato’s clever branding.
ellauri099.html on line 174: And behind his extraordinary inventiveness, Plato performs a characteristic disappearing trick. Truth to tell, we know very little about Plato. According to Plutarch, he was a lover of figs. Big deal! Plato is mentioned only a couple of times in the many dialogues that bear his name. He was present at Socrates’ trial but — in a beautifully reflexive moment that he describes in the Phaedo — absent from the moment of Socrates’ death, because he was sick.
ellauri099.html on line 181: Plato worked at the Academy until his death in 347 B.C.E., interrupted only by two more extended trips to Sicily. The Academy survived for a few more centuries until it was destroyed by the Roman general Sulla in 87 B.C.E. during the sack of Athens. The buildings were probably burned along with many other sanctuaries, and the trees from the grove of academe were felled to provide timber for his siege machines. So it goes, I thought.
ellauri099.html on line 192: We do know that after having served as Lector in the Academy and being described as its “Mind” by Plato, Aristotle was not chosen as the latter’s successor. The job of scholarch, or head of the school, by sheer happenstance, went to Speusippus, Plato’s nephew. Aristotle left Athens shortly after Plato’s death and stayed away for around 12 years. Was he angry or disappointed not to have been chosen as head of the Academy? By being ordered round by big butthead´s nephew, who was an even bigger butthead?
ellauri099.html on line 199: Famously, Aristotle was asked by Philip II of Macedon to be the tutor of his 13-year-old son, Alexander. Aristotle set up school in the Macedonian fortress of Mieza, and the young prince was taught together with his companions, who probably numbered around 30 students. A big class. This was a closed school, a boarding school of sorts. A sense of the seriousness with which Aristotle performed his duties can be gleaned from the fact that he composed two treatises in honor of Alexander, “On Kingship” and "On Colonies" as guidebooks for the prince, as well as editing a copy of Homer’s “Iliad” specifically for Alexander’s use — the so-called “casket copy” (presumably because it was small enough to fit inside his casket).
ellauri099.html on line 201: Very little is known about Aristotle’s stay in Macedonia, but it is thought that he was there for quite some time, possibly seven years, and became very friendly with powerful members of Philip’s court. In 336 B.C.E., Philip was assassinated (in a theater, of all places), and Alexander was declared king at the age of 20. Sensing the instability of political transition, the mighty city of Thebes rebelled against the new Macedonian king. In order to set an example, Alexander besieged and then wholly incinerated the city, wiping it from the map. Its citizens were either killed or sold into slavery.
ellauri099.html on line 203: Athens didn’t make the same mistake as Thebes and meekly submitted to the Macedonian pike. It is in this context that Aristotle returned to the city at around age 50. And he came back big time. Because of his metic status, Aristotle was not allowed to buy property. So — as one does — he rented. He took over a gymnasium site sacred to Apollo Lyceus (the wolf-god) and transformed it into the most powerful and well-endowed school in the world.
ellauri099.html on line 207: The reason Aristotle was able to do this was simple: money. If Plato was rich, then Aristotle was wealthier than Croesus, right up there with the Jeff Bezos-es of his day. He received the sum of 800 talents from his presumably grateful former student, Alexander, which was an enormous amount of money. (Consider that the Plato’s Academy cost about 25-30 talents.)
ellauri099.html on line 209: Expressing ancient money values in modern terms presents a perennial puzzle for historians of economics, so I called on my colleague, the economist Duncan Foley, for help. He very roughly calculated that the annual gross domestic product of classical Athens was about 4,400 talents. If that is right, then 800 talents is a vast figure, 32 times the expenditure on the Academy. Foley is somewhat skeptical of the figure, though. Ancient sources for numerical data (like the size of armies) are notoriously inaccurate, so perhaps a excited copyist simply added a zero.
ellauri099.html on line 211: Whatever the truth of the matter, Aristotle’s endowment allowed him to build a huge research and teaching facility and amass the largest and most important library in the world. During the time of Theophrastus, Aristotle’s successor as scholarch and clearly a very effective college president, there were as many as 2,000 pupils at the Lyceum, some of them sleeping in dormitories. The Lyceum was clearly the place to be, the educational destination of choice for the elites.
ellauri099.html on line 215: The Lyceum was clearly the intellectual projection of Macedonian political and military hegemony. In 323 B.C.E., when news of Alexander the Great’s death in Babylon at the age of 32 reached Athens, simmering anti-Macedonian sentiment spilled over, and the popular Athenian leader Demosthenes was recalled. Aristotle left the city for the last time, in fear of his life, after a little more than a decade in charge of the Lyceum. Seeing himself justly or unjustly in the mirror of Socrates and fearing charges of impiety, Aristotle reportedly said, “I will not allow the Athenians to sin twice against philosophy.” Aristotle withdrew to his late mother’s estate at Chalcis on the island of Euboea and died there shortly after of an unspecified illness, at age 63.
ellauri099.html on line 217: Looking now at the beautifully maintained site of the Lyceum, which is comparatively new by Athenian standards (as excavations only began in 1996, and it was opened to the public in 2014), we are only now beginning to form a proper picture of the plan, architecture and function of the Lyceum.
ellauri099.html on line 221: What was the garden for? Was it a space for leisure, strolling and quiet dialectical chitchat? Was it a mini-laboratory for botanical observation and experimentation? Or was it — and I find this the most intriguing possibility — an image of paradise? The ancient Greek word paradeisos appears to be borrowed etymologically from Persian, and it is said that Darius the Great had a "paradise garden," with the kinds of flora and fauna with which we are familiar from the elaborate design of carpets and rugs. A Persian carpet is like a memory theater of paradise. It is possible that Milesian workers and thinkers had significant contact with the Persian courts at Susa and Persepolis. Maybe the whole ancient Greek philosophical fascination with gardens is a Persian borrowing, and an echo of the influence of their expansive empire. But who knows?
ellauri099.html on line 226: Very low rope barriers separated off areas that visitors were not meant to visit. I looked around for a guard, saw no one, and stepped onto the green moss and made my way quietly to the location of Aristotle’s library. On my hands and knees, I saw the ground was littered with tiny delicate snail shells, no bigger than a fingernails, scattered like empty scholars’ backpacks. My partner gave me one, and I put it in my pocket. I had it on my desk right in front of me as I was writing this. Inadvertently, I crushed it to pieces under the weight of one of Mr. Staikos’s huge tomes on the history of libraries. There’s probably a moral in this, but it escapes me. The moral is this: fucking Americans, keep your fat butts and greedy fingers off European soil!
ellauri099.html on line 228: Simon Critchley is a professor of philosophy at the New School for Social Research and the author of several books, notably “What We Think About When We Think About Soccer”. He is the moderator of a stone.
ellauri099.html on line 566: INTPs are philosophical innovators, fascinated by logical analysis, systems, and design. They are preoccupied with theory, and search for the universal law behind everything they see.
ellauri099.html on line 569: ISTPs are observant artisans with an understanding of mechanics and an interest in troubleshooting. They approach their environments with a flexible logic, looking for practical solutions to the problems at hand.
ellauri099.html on line 573: INFPs are imaginative idealists, guided by their own core values and beliefs. Focused on possibilities rather than reality, INFPs see potential for a better future, and pursue truth and meaning with their own individual flair.
ellauri100.html on line 38: Vincent van Gogh was not psychotic or bipolar when he cut off his ear, medical experts decide. A conference of 30 international medical experts has announced a more prosaic explanation for the famously tortured artist's behaviour — stress and alcohol.
ellauri100.html on line 42: The experts divided the artist’s life into two periods – before and after his documented breakdown on December 23 1888 in Arles, southern France, when the artist argued with his friend, Paul Gauguin, and cut off his own ear.
ellauri100.html on line 47: Although not proven, the relationship between Van Gogh and Gauguin was definitely different that your average straight male friendship. Scholars from Harvard having analyzed Van Gogh’s life in depth concluded that Van Gogh very well have been bisexual (accounting for his other relationships with women). You can find evidence of a possible love connection between the two in his writings.
ellauri100.html on line 49: The two lived as roommates for a time in the South of France. An article in Harvard Magazine states that van Gogh's medical biographers agree that his adulthood included periods of hypersexuality, hyposexuality, bisexuality, and homosexuality, and that "his stormy homosexual affair with the painter Paul Gauguin included endless, often argumentative discussions."
ellauri100.html on line 85: Klezmer (Yiddish: קלעזמער ) is an instrumental musical tradition of the Ashkenazi Jews of Central and Eastern Europe. The essential elements of the tradition include dance tunes, ritual melodies, and virtuosic improvisations played for listening; these would have been played at weddings and other social functions. After the destruction of Jews in Eastern Europe during the Holocaust, there was a general fall in the popularity of klezmer. The term klezmer comes from a combination of Hebrew words: klei, meaning "tools, utensils or instruments of" and zemer, "melody"; leading to k´lei zemer כְּלֵי זֶמֶר, literally "instruments of music" or "musical instruments". Originally, klezmer referred to musical instruments, and was later extended to refer, as a pejorative, to musicians themselves. From the 16th to 18th centuries, it replaced older terms such as leyts (clown). It was not until the late 20th century that the word came to identify a musical genre. Early 20th century recordings and writings most often refer to the style as "Yiddish" music, although it is also sometimes called Freilech music (Yiddish, literally "Happy music").
ellauri100.html on line 89: Ernst Kretschmer (* 8. Oktober 1888 in Wüstenrot bei Heilbronn; † 8. Februar 1964 in Tübingen) war ein deutscher Psychiater. Er erforschte die menschliche Konstitution und stellte eine Typenlehre auf. 1929 wurde er für den Nobelpreis für Physiologie oder Medizin nominiert.
ellauri100.html on line 119: I don't go for drinkin' an' a-gamblin'
ellauri100.html on line 149: Examples of physical properties. Left: the three body types of ectomorph, mesomorpf, and endomorph (Sheldon, Stevens, & Tucker, 1940). Upper right: three different outfits transforming the experience of one and the same character as to age, personality, social position, education, etc. Lower right: variations of the same character by means of outfit, hair cut, hair colour, and use of lipstick and glasses, dramatically changing the experience of the character and characteristics attributed. (The six characters to the right were put together by means of the SitePal Demo Tool, www.sitepal.com.)
ellauri100.html on line 159: Based on a detailed study of frontal, dorsal and lateral photographs of 4000 male subjects of college age, a 3 dimensional scheme for describing human physique is formulated. Kretschmer´s constitutional typology is discarded in favor of one based on 3 first order variables or components, endomorphy, mesomorphy, and ectomorphy, each of which is found in an individual physique and indicated by one of a set of 3 numerals designating a somatotype or patterning of these morphological components. Seventy-six different somatotypes are described and illustrated. These somatotypical designations are objectively assigned on the basis of the use of 18 anthropometric indices. Second-order variables also isolated and studied are dysplasia, gynandromorphy, texture and hirsutism. Historical trends in constitutional research are summarized. A detailed description is given of the development of the somatotyping technique combining anthroposcopic and anthropometric methods. Reference is made to somatotyping with the aid of a specially devised machine. Topics discussed include: the choice of variables, morphological scales, a geometrical representation of somatotypes, the independence of components, correlational data, the problem of norms, the modifiability of a somatotype, hereditary and endocrine influences and the relation of constitution to temperament, mental disease, clinical studies, crime and delinquency, and the differential education of children. Descriptive sketches of variants of the ectomorphic components are given. Appendices list tables for somatotyping and a series of drawings of 9 female somatotypes. An annotated bibliography is followed by a more general one. 272 photographs and drawings illustrate the somatotypes. (PsycINFO Database Record (c) 2016 APA, all rights reserved)
ellauri100.html on line 236: Apologies, but YourMorals.org is not available for use by people in the European Union until we figure out how to comply with GDPR guidelines. But you can read Politics and Prosperity.com instead! Now there is a straight-backed American if there ever was one! (Was there?)
ellauri100.html on line 238: Hi! I'm Loquitur Veritatem! You can call me Poco Loco for short, like my Hispano-American friends do. If my background and credentials matter to you, I present them in the following sections:
ellauri100.html on line 250: Birth and upbringing: Born before Pearl Harbor, but not old enough to remember it or World War II. (Japan formally surrendered two days before my first day of kindergarten.) Raised in two small, adjoining cities in the flat, eastern part of Michigan’s lower peninsula. (But not in the Detroit metro area, as we hastened to add when asked “What part of Michigan?”.) Not a son of privilege, by any means (see “Socioeconomic Background and Character,” below).
ellauri100.html on line 252: Academics: Graduated from Big-Ten U in the early 1960s with a B.A. in Economics. Accepted for graduate study in economics at several top schools, including Chicago, M.I.T., and some Ivy League schools. Chose M.I.T. and soon regretted the choice: gray, rainy Cambridge and robotic mathematical approach to economics made for a depressing combination. Returned to alma mater to finish the academic year, then quit to join the (somewhat) “real world” and earn some money. Read: I flunked because I was too dense for M.I.T.
ellauri100.html on line 254: First and lasting employment: Encouraged by former professor to join a government-funded, defense think-tank in the D.C. area. Worked there for 30 of my 34 years of post-collegiate, full-time employment.
ellauri100.html on line 258: Early and mid-career: After four years as an analyst at the think-tank, went to the Pentagon as a “whiz kid” for two years, at the height of the Vietnam War. Another regrettable choice. Returned to the think-tank and stayed seven more years, advancing from analyst to project director and program director (i.e., manager of several projects).
ellauri100.html on line 260: Escape from D.C.: The futility of analytical work (see “Beliefs,” below) led to the purchase of a small publishing company (weekly paper and free shopping guide) in western New York State. Worked like a dog for three years, and brought the habit back to the think-tank.
ellauri100.html on line 262: Return to D.C.: When asked why, replied “Give a person an opportunity to feed at the public trough and that person will take the opportunity.” Incentives work! Another incentive was the opportunity to criticize analysis (instead of doing it), as an in-house reviewer of technical reports. Notice how I always returned to my masters like a dog after running awaay. It's Peters principle: I had reached my glass ceiling. I just couldn't do anything else. Unfortunately, my position AND PAY deteriorated at each round, until I ended up basically an over-aged proofreader.
ellauri100.html on line 264: Home stretch: Stayed at the think-tank another 18 years. After three years of reviewing reports, seized an opportunity to establish and run the think-tank’s publications department. Promoted a year later to chief financial and administrative officer, with a portfolio consisting of accounting, computer operations, contracting, facility planning and operations, financial management, human resources (a.k.a. personnel), library and technical information services, physical and information security, programming services, and publications. Basically, I ended up doing everything because there were not many people left in that doomed outfit. Became deeply involved in legal matters, including spin-off of the think-tank from parent company, resolution of affirmative-action claims, and complex contract and lease negotiations. Contrived retirement at age 56. Read: that's when they at long last got rid of me because I had sunk the spin-off.
ellauri100.html on line 266: Post-retirement: Spent 18 months as the managing editor of an economics journal published by a privately funded, libertarian think-tank in D.C. — more for the meager wage than for the stimulation of working with semi-intelligent, intellectually doubtfully honest contributors and colleagues. Quit when this part-time job became too hot.
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ellauri100.html on line 279: My parents’ outlook on life reflected the small-town values of the places in which they were raised. Through a grandmother to whom I was close, I got a good taste of how she, and my parents, had lived. I also came to know the advantages of living in villages, towns, and small cities: physical security and the kind of serenity that is almost impossible to find, for more than a few hours at a time, in the large cities and vast metropolitan areas that now dominate the human landscape of America.
ellauri100.html on line 281: If my father ever earned as much as a median income, it would come as a surprise to me. Our houses, neighborhoods, and family friends were what is known as working-class. If there were twinges of envy for the rich and famous, they were balanced with admiration for their skills and accomplishments. These children of the Great Depression — my parents and their siblings and friends — betrayed no feelings of grievance toward those who had more of life’s possessions. They were rightly proud of what they had earned and accumulated, and did not feel entitled to more than that because of their “bad luck” or lack of “privilege”. These attitudes fit the Virginia boy's moral right edge like a glove.
ellauri100.html on line 285: In short, I have walked many streets of life and seen many facets of the human condition. I have been spared much; my personal history excludes the direct effects of war, disaster, and privation. And I have been content to settle for relative obscurity and comfort rather than fame and fortune, even though I might have attained them had I chosen to strive for them. (What a laugh!)
ellauri100.html on line 289: My personality is more aloof than openly empathic (see “Temperament”, below). Why, I cannot say. I do know that aloofness can be an avoidance mechanism for persons who are too easily overwhelmed by emotion. And I do have an emotional side that I usually avoid exposing to others. Let me just say that my ability to observe the human condition is not dulled by automatic empathy of the kind that I have seen so often in persons whose political views are based on nothing more than raw emotion. Nor am I animated by prolonged adolescent rebellion, guilt, or an inability to advance beyond collegiate leftism. I am self-aware and self-critical to a fault.
ellauri100.html on line 291: Finally, I am strongly inclined toward justice. And I mean justice, not “fairness”, which is an excuse for leveling. True justice consists of two things, and only two things: the enforcement of voluntary, mutual obligations, and the punishment of wrongdoing. (Why the enforcement if the obligations are voluntary? Ever think they might be only kinda semi-voluntary?)
ellauri100.html on line 293: What is the point of these recollections and glimpses of my character? It is to say that my upbringing, experiences, and personality give me an advantage when it comes to understanding the human condition and prescribing for its ills. This blog — in its very small way — is a place of refuge from uninformed emotion, prolonged adolescent rebellion, guilt, and a refusal (or inability) to change one’s political views for whatever reason — whether it is opportunism, obduracy, willful ignorance, simple stupidity, or an inability to admit error (even to oneself). Naah, why beat about the bush: I like to be visible and froth at the mouth, and with my credentials, this is the best I can do.
ellauri100.html on line 301: Intelligence (for those who might care) and its application: Graduate Record Examinations scores: verbal aptitude, 96th percentile; quantitative aptitude, 99th percentile; advanced test in economics, 99th percentile. Combined verbal and quantitative scores qualify me for membership (which I do not seek) in the Triple-Nine Society, whose members “have tested at or above the 99.9th percentile on at least one of several standardized adult intelligence tests”. But I am much older now — more than thrice the age I was when I took the GREs — so I do not claim to be “brilliant”. On the other hand, I know a lot more now than I did then, and the more one knows the better one gets at assembling information into meaningful patterns and sorting bad ideas from good ones.
ellauri100.html on line 303: My intelligence was recognized at an early age, but its use was not much stimulated by my parents or the K-12 schools I attended. Only when I went to college was I “stretched”, and then the stretching came mostly at my initiative (unassigned reading and long, solitary sessions working through academic theories). The stretching — which was episodic during my working career — continues to this day, in the form of blogging on subjects that require research, careful analysis, and self-criticism of what I have produced. Self-criticism is central to my personality (see next) and leaves me open to new ideas (see next after that). Like religion. Next I am thinking of becoming a Trotskyist.
ellauri100.html on line 307: For INTJs the dominant force in their lives is their attention to the inner world of possibilities, symbols, abstractions, images, and thoughts. Insight in conjunction with logical analysis is the essence of their approach to the world; they think systemically. Ideas are the substance of life for INTJs and they have a driving need to understand, to know, and to demonstrate competence in their areas of interest. INTJs inherently trust their insights, and with their task-orientation will work intensely to make their visions into realities. (Source: “The Sixteen Types at a Glance“.)
ellauri100.html on line 313: I was apolitical until I went to college. There, under the tutelage of economists of the Keynesian persuasion, I became convinced that government could and should intervene in economic affairs. My pro-interventionism spread to social affairs in my early post-college years, as I joined the “intellectuals” of the time in their support for the Civil Rights Act and the Great Society, which was about social engineering as much as anything.
ellauri100.html on line 319: However, it was not momentous events but a bit of seemingly irrelevant analysis that administered the coup de grâce to my naïve “liberalism”. It happened in the early 1970s, when my boss asked me to concoct grand measures of effectiveness for the armed forces (i.e., summary measures of antisubmarine warfare capabilities, of tactical strike capabilities, and so on). I struggled with the problem, and made a good-faith effort to provide the measures. But in the end I had to report to my boss that he had given me “mission impossible”. Why? Because, no summary measure could capture the effects of the many factors that would determine the effectiveness of the armed forces: the enemy, the characteristics of his forces, the timing and geographic particulars of any engagement, and so on. (See “Hemibel Thinking” in this post for a précis of my argument.) That was the first time I got sacked. But I returned as soon as my boss got fired.
ellauri100.html on line 321: What does that have to do with my final rejection of “liberalism” and turn toward libertarianism? When government intervenes in economic and social affairs, its interventions are based on crude “measures of effectiveness” (e.g., eliminating poverty and racial discrimination) without considering the intricacies of economic and social interactions. Governmental interventions are — and will always be — blunt instruments, the use of which will have unforeseen, unintended, and strongly negative consequences (e.g., the cycle of dependency on welfare, the inhibition of growth-producing capital investments). I then began to doubt the wisdom of having any more government than is necessary to protect me and my fellow Americans from foreign and domestic predators. My later experiences in the private sector and as a government contractor confirmed my view that professors, politicians, and bureaucrats who presume to interfere in the workings of the economy are naïve, power-hungry, or (usually) both. Oh I hated those M.I.T. professors. So smug, thought they knew everything.
ellauri100.html on line 323: But there is more to my journey into political philosophy. I began to think seriously about liberty and libertarianism in the 1990s. Eventually, I began to question doctrinaire libertarianism (pro-abortion, pro-same-sex “marriage”, etc.) which seems to have no room in it for the maintenance of social norms that bind civil society and make it possible for people to coexist willingly and peacefully, and to engage in beneficially cooperative behavior. And so, I have become what I call a Burkean libertarian. I had slipped all thw way to the right edge of the Virginia boys' scales, in the same way, and for the same reasons, as the Nazis after the shameful defeat in WWI.
ellauri100.html on line 331: I have noticed that a leftist will accuse you of “hate” just for saying something contrary to the left-wing orthodoxy of the day. If you disagree with what I have to say here, but prefer to spew invective instead of offering a reasoned response, don’t bother to submit a comment — at least not until your rage has passed or your medication has taken effect. (My medication is working fine. It is curious how small the distance is between considered opinion and gobbledygook madness.) As it says in the sidebar, I will not publish incoherent, off-point, offensive, or abusive comments except my own. Nor will I lose any sleep for having denied you an outlet for your incoherence, irrelevance, offensiveness, or abusiveness. You can post it on your own blog or on any of the myriad, hate-filled, left-wing blogs that view murder as “choice,” government dictates as “liberty,” self-defense as a “war crime” (when it’s practiced by the U.S. or Israel), and the Constitution as a vehicle for implementing current left-wing orthodoxy.
ellauri100.html on line 333: The same goes for jejune libertarians, of all ages, whose narrow rationalism often materializes in rank offensiveness and a tendency toward naive absolutism. (See this and this, for example. And take this, and this!)
ellauri100.html on line 335: Having said that, I acknowledge that I sometimes adopt a biting or dismissive tone. (See, for example, the fourteen words that follow the em-dash two paragraphs above.) If you will read my blog carefully, however, you will find that my views are grounded in facts and logic. Where you disagree with or question something that I say in a particular post, search this blog and the list of favorite posts for more on the same subject. If you cannot or will not take the time to do that, don’t bother to comment unless you do it politely and give your reasons for disagreeing with me. I will reply politely, factually, and logically.
ellauri100.html on line 342: I should be noted, also, that my apparent lack of bias, relative to the norms for “liberals” and conservatives, may be due to quick reflexes. Nevertheless, as I say in that post,
ellauri100.html on line 364: {14:5} He who has not given his money in usury, nor accepted bribes against the innocent. He who does these things will be undisturbed for eternity.
ellauri100.html on line 368: Why did fat Dana Scott fall out with Alfred Tarski? Why did he leave for Princeton and Alonso Church? Was it a gay fight over Richard Montague? They were not mad at one another, they had problems.
ellauri100.html on line 383: The person who has a natural preference for sensation probably describes himself first as practical, while the person who has a natural preference for intuition probably chooses to describe himself as innovative.
ellauri100.html on line 391: Persons who choose closure over open options are likely to be the judging types. Persons preferring to keep things open and fluid are probably the perceiving types. The J is apt to report a sense of urgency until he has made a pending decision, and then he can be at rest once the decision has been made. The F person, in contrast, is more apt to experience resistance to making a decision, wishing that more data could be accumulated as the basis for the decision. As a result, when a P person makes a decision, he may have a feeling of uneasiness and restlessness, while the J person, in the same situation, may have a feeling of ease and satisfaction.
ellauri100.html on line 393: Js tend to establish deadlines and take them seriously, expecting others to do the same. Ps may tend more to look upon deadlines as mere alarm clocks which buzz at a given time, easily turned off or ignored while one catch an extra forty winks, almost as if the deadline were used more as a signal to start than to complete a project.
ellauri100.html on line 405: 1. Openness to experience: High scorers are described as “Open to new experiences. You have broad interests and are very imaginative.” Low scorers are described as “Down-to-earth, practical, traditional, and pretty much set in your ways.” This is the sub-scale that shows the strongest relationship to politics: liberals generally score high on this trait; they like change and variety, sometimes just for the sake of change and variety. Conservatives generally score lower on this trait. (Just think about the kinds of foods likely to be served at very liberal or very conservative social events.)
ellauri100.html on line 435: Note that there is a great deal of controversy as to the exact meaning of what these reaction time associations actually mean, so please take your results with a grain of salt. While a great deal of previous research has validated the use of such procedures to detect associations of group level bias across groups, the use of IAT procedures to measure individual ethicality is still in development and all of these procedures have been validated probibalistically, at the group level, rather than being validated as being absolutely diagnostic for individuals. That being said, many (though not all) people have found validity in their implicit scores and have found there to be some real psychological process that tracks implicit associations.
ellauri100.html on line 455: The idea behind the scale is that there is very little systematic research on everyday ethical issues in business. This measure has been tested cross-culturally to show relevance for participants from Hong Kong, mainland China and Taiwan. Specifically, a values structure highlighting the importance of self-transcendence values correlates with more ethical behavioral orientations, while a values structure highlighting the importance of the self-enhancement dimension of values correlates with less ethical behavioral orientations. Further, we are interested in what behaviors are seen as unethical as while all individuals espouse ethicality, different types of behavior are often seen as being more or less relevant to ethics, depending on one’s culture. In previous research, women have reported being more ethical than men.
ellauri100.html on line 465: We are interested in examining how liberals and conservatives score on this scale. Although previous research has investigated how these groups can be biased when evaluating political information, little is known about the relationship between political attitudes and social desirability concern.
ellauri100.html on line 471: Liberals and conservatives seem to disagree in their basic understandings of the causes of human action, particularly of immoral action. Liberals are more likely to believe that social forces, poverty, childhood trauma, or mental illness can serve as valid excuses. Conservatives are more likely to reject such excuses and want to hold people accountable for their actions, including a preference for harsher punishments. At least, that is the way things play out in many disputes in the legal world. We want to see if we can look at this stereotypical difference in more detail. We want to find out WHICH kinds of free will and determinism show a correlation with politics, and with other psychological variables.
ellauri100.html on line 473: The Paulhus scale measures people’s attitudes about four constructs related to freedom vs. determinism, which we have graphed for you in the four green bars below.
ellauri100.html on line 479: Scientific causation: the belief that people’s actions are fully explained by a combination of biological and environmental forces
ellauri100.html on line 485: Free Will: the degree to which people can truly decide upon their behaviors and are personally responsible for their outcomes.
ellauri100.html on line 493: We are interested in measuring happiness on this site because many studies have found that religious people are happier than non-believers, and some have found that politcally conservative people are slightly happier than are political liberals, even after controlling statistically for religiosity. A recent Gallup survey found that religiosity was associated with better mental health for Republicans, but it didn’t make a difference for Democrats. We want to investigate these complex relationships among happiness, morality, religion, and ideology.
ellauri100.html on line 497: In addition, we asked you some questions on the second page about your mental health. That recent Gallup poll showed that conservatives and religious people report having better mental health when asked using a single question (“how would you rate your mental health?”). We want to see if their finding holds up using a more specific scale, so we asked you to report on a variety of symptoms related to depression and anxiety, which are the most common kinds of mental health symptoms that people report. In the graph below, your score is shown in green. High scores mean MORE mental health complaints. Scores run from 1 (the lowest possible score, no symptoms at all) to 5 (the highest possible score, people who responded “extremely” to all items). As before, the blue bar shows the score of the less religious people; the red bar shows the average score of the most religious people.
ellauri100.html on line 513: The scale is a measure of your attitudes toward crime and punishment. Some of the items reflected a “progressive” and less punitive attitude toward criminals (for example agreeing with the statement that “punishment should be designed to rehabilitate offenders,” and being opposed to the death penalty). Other items reflected a more “traditional” attitude, including a willingness to use traditional forms of punishment, such as shaming or flogging. We grouped these two kinds of items together to give you a “progressive” and a “traditional” score in the first graph below. We call this the “comprehensive” justice scale because research on justice and punishment has usually taken either a liberal or conservative approach. We are trying to examine the broadest possible range of ideas and intuitions about what you think should happen to the offender, and the victim. Disagreements about crime and punishment have long been at the heart of the “culture war.” By linking your responses here to the information you gave us when you registered, or when you took other surveys, we hope to shed light on what kinds of people (not just liberals and conservatives) endorse what kinds of responses to crime, and why.
ellauri100.html on line 517: The second graph shows your results from the items on page 2, where we asked about “alternatives to prison.” This page should produce similar results to what you see from Page 1. We expect liberals to favor the more lenient and rehabilitative alternatives, and conservatives to favor the more punitive options. We are trying out various ways of asking these questions to see which format, or combination of formats, produces the best measurement of people’s attitudes.
ellauri100.html on line 523: Low = formal; high = intuitive reasoning. Also, scores of zero are common. It simply means you chose all formal reasoning options.
ellauri100.html on line 529: Your score on the OCT is calculated by taking into account your familiarity with the real items (e.g., Bill Clinton) and subtracting how familiar you rated the false/fake items to be (e.g., Fred Gruneberg — my next door neighbor). Also, familiarity ratings of 1 to 4 are treated the same. So if you rated your familiarity with “Bill Clinton” as 1, 2, 3, or 4 then you scored a +1 for that item. And if you rated your familiarity with “Fred Gruneberg” as 1, 2, 3, or 4 then you scored a -1 for that item. If you were unfamiliar with any real or false items, your scores for those items are 0. A perfect score would be identifying all real items and not recognizing any of the false items.
ellauri100.html on line 535: The scales you completed were designed to assess your familiarity with scientific research processes and your comfort with working with numerical information. The order in which you received them was randomized.
ellauri100.html on line 537: One scale uses questions from the National Science Foundation’s (NSF) 2010 Science and Engineering Indicators, which is an effort to track public knowledge and attitudes toward science and technology trends in the U.S. and other countries. For this survey, the items pertaining to understanding statistics, how to read data charts, and conducting an experiment were used.
ellauri100.html on line 539: The other scale is the Subjective Numeracy Scale by Angela Fagerlin and colleagues, which measures individuals’ preference for numerical information. Numeracy (adapted from the term ‘literacy’) represents individuals’ ability to comprehend and use probabilities, ratios, and fractions. Traditional measures of numeracy ask people to perform mathematical operations, such as ‘If person A’s risk of getting a disease is 1% in 10 years, and person B’s risk is double that of A’s, what is B’s risk?’ However, some participants find these types of problems stressful and unpleasant, plus they are difficult to score in online studies. Subjective numeracy measures (like the scale you just took) are shown to be equally good measures of numeracy, without burdening participants.
ellauri100.html on line 543: The scale you completed was a General Political Knowledge scale for American politics that we developed and is based on work by Michael Delli Carpini, Scott Keeter, Milton Lodge, and Charles Taber.
ellauri100.html on line 547: The idea behind this scale is that objective factual knowledge may be an important factor in studies about political issues and reasoning. It may be that people who are more informed about politics (whether they’re liberal or conservative) think and reason differently about moral or political issues than people who are less informed. For instance, are people who are more informed more or less likely to objectively evaluate political arguments? We suspect that, ironically, people with more political knowledge may be less objective when it comes to a number of information processes (see recommended reading below).
ellauri100.html on line 551: The graph below displays results for individuals who took the longer version of the survey before April 19, 2012. Everyone will have a score, but this graph is only valid for those who took the survey before April 19, 2012. Ignore the purple bar since it will incorporate averages from the short and long version of the survey.
ellauri100.html on line 561: Positive scores indicate a greater implicit preference for European Americans relative to African Americans, and negative scores indicate an implicit preference for African Americans relative to European Americans.
ellauri100.html on line 565: It should be noted that my slightly positive score probably was influenced by the order in which choices were presented to me. Initially, pleasant concepts were associated with photos of European-Americans. I became used to that association, and so found that it affected my reaction time when I was faced with pairings of pleasant concepts and photos of African-Americans. The bottom line: My slight preference for European-Americans probably is an artifact of test design.
ellauri100.html on line 583: Reiluus/tit for tat
ellauri100.html on line 643: What have you got to show for your time?
ellauri100.html on line 651: For your 70th birthday I searched for a maxim 70v päiväxesi ezin sulle deviisiä
ellauri100.html on line 809: Cried “Pretty Goblin” still for “Pretty Polly;”—
ellauri100.html on line 829: She never tasted such before,
ellauri100.html on line 842: Twilight is not good for maidens;
ellauri100.html on line 875: Too huge for me to hold,
ellauri100.html on line 890: Tipp’d with gold for awful kings.
ellauri100.html on line 893: Lumbering owls forbore to fly,
ellauri100.html on line 906: Cakes for dainty mouths to eat,
ellauri100.html on line 913: One warbling for the mere bright day’s delight,
ellauri100.html on line 914: One longing for the night.
ellauri100.html on line 937: Not for all her watching
ellauri100.html on line 951: Let us get home before the night grows dark:
ellauri100.html on line 971: And gnash’d her teeth for baulk’d desire, and wept
ellauri100.html on line 989: Dew’d it with tears, hoped for a root,
ellauri100.html on line 990: Watch’d for a waxing shoot,
ellauri100.html on line 1018: Long’d to buy fruit to comfort her,
ellauri100.html on line 1022: But who for joys brides hope to have
ellauri100.html on line 1036: And for the first time in her life
ellauri100.html on line 1067: Grapes for the asking,
ellauri100.html on line 1095: At home alone for me:
ellauri100.html on line 1100: I toss’d you for a fee.”—
ellauri100.html on line 1184: Squeez’d from goblin fruits for you,
ellauri100.html on line 1195: For my sake the fruit forbidden?
ellauri100.html on line 1246: Felt for her breath,
ellauri100.html on line 1316: No mitäs muuta Greimiemen akan poika sitten kexasi? Se puhui mikroaaltouuneista ja diskurssiavaruuxista, kielestä ja metakielestä, ja sit narratiivisuudesta ja narratologiasta. Sen miälestä merkitystä ei voi tajuta muuten kuin kertomuxista. Eikä siihen välttämättä mitään kieltä tarvita, ei siis suffixeja eikä puffixeja. Tarvitaan pinta- ja syvärakenne kuin Chomskyllä (tää oli sen ajan muotiajatuxia). Greimaxen semiotiikka oli generatiivis-transformationaalista (no tää oli nyt takuulla suoraan apinoitu Chomskylta!).
ellauri100.html on line 1322: Toisessa vaiheessa sillä on tiedollinen semiotiikka (sémiotique cognitive), missä määritellään kuka tietää ja osaa mitäkin. (Tää ois niinku peliteoriassa siirrot ja pelin informaatioa sekä niistä johdetut strategiajoukot.) Niitä varten on joku modaalinen kielioppi. Tulee mieleen vähän mun dialogipelit ja niiden perustana olleet peliteoreettiset toiminnan modaliteetit. Hizi että nekin on lähes kokonaan jo unohtuneet mielestä.
ellauri100.html on line 1368: Onkohan toi nyt niin hyvä ajatus? Ei musta ainakaan ole erityisen tähdellistä että kaikki on koko ajan uutta, se kuulostaa mainosmiesten jargonilta. Nyt uusi, parempi formula! Vanhassa vara parempi, mä sanoisin. Naomi Kleinilla oli tästä hyvä pätkä:
ellauri100.html on line 1379: Barthes luuli että kirjallisuuden diskurssin voisi formalisoida. Höpöhöpöä. Todennäköisempää on että jollain tekoälytekniikalla voi kirjoitella koukuttavia romaaneja. Sitäpaizi Derrida kumppaneineen oli jo raapimassa Barthesin jäykkärakenteista ovea dekonstruktionismin teräsharjalla.
ellauri100.html on line 1397: The (awesome but not painful) idea that she had not been everything to me. Otherwise I would never have written a work. Since my taking care of her for six months long, she actually had become everything for me, and I totally forgot of ever have written anything at all. I was nothing more than hopelessly hers. Before that she had made herself transparent so that I could write.... Mixing-up of roles. For months long I had been her mother. I felt like I had lost a daughter.
ellauri101.html on line 38: We don’t find the meaning of the hero’s journey in slaying the dragon or saving the princess—these are colorful metaphors and symbols for a more significant purpose.
ellauri101.html on line 48: In 1921, Campbell graduated from the Canterbury School in New Milford, Connecticut. While at Dartmouth College he studied biology and mathematics, but decided that he preferred the humanities. He transferred to Columbia University, where he received a Bachelor of Arts degree in English literature in 1925 and a Master of Arts degree in medieval literature in 1927. At Dartmouth he had joined Delta Tau Delta. An accomplished athlete, he received awards in track and field events, and, for a time, was among the fastest half-mile runners in the world.
ellauri101.html on line 54: In 1934, Campbell accepted a position as Professor of Literature at Sarah Lawrence College. Sarah Lawrence College is a private liberal arts college in Yonkers, New York. The college models its approach to education after the Oxford/Cambridge system of one-on-one student-faculty tutorials. Sarah Lawrence emphasizes scholarship, particularly in the humanities, performing arts, and writing, and places high value on independent study. Originally a women's college, Sarah Lawrence became coeducational in 1968.
ellauri101.html on line 56: In February 2020, Brooklyn native Lawrence V. "Larry" Ray, born Lawrence Grecco, who had resided in his daughter's on-campus apartment at Lawrence College in 2010 after his release from prison, was charged by prosecutors in Manhattan with conspiracy, extortion, sex trafficking, forced labor, and other related offenses, following nearly 10 years of alleged transgressions with students and former students. At a bail hearing held March 2, 2020, an Assistant U.S. Attorney disclosed to the Manhattan federal court that Ray had been arrested while in bed with one of his victims. Bail was denied.
ellauri101.html on line 58: In 1938, he married one of his former students, the dancer-choreographer Jean Erdman. Jean's father Toni wore false teeth and a wig at the wedding. For most of their 49 years of marriage they shared a two-room apartment in Greenwich Village in New York City. In the 1980s they also purchased an apartment in Honolulu and divided their time between the two cities. They did not have any children.
ellauri101.html on line 64: Instead of focusing on the many differences between cultural myths and religious stories, however, Campbell looked for the similarities. And his studies resulted in what’s called the monomyth.
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ellauri101.html on line 155: Joseph Campbell, arguably the greatest mythologist of the twentieth century, was certainly one of our greatest storytellers. This masterfully crafted book interweaves conversations between Campbell and some of the people he inspired, including poet Robert Bly, anthropologist Angeles Arrien, filmmaker David Kennard, Doors drummer John Densmore, psychiatric pioneer Stanislov Grof, Nobel laureate Roger Guillemen, and others. Campbell reflects on subjects ranging from the origins and functions of myth, the role of the artist, and the need for ritual to the ordeals of love and romance. With poetry and humor, Campbell recounts his own quest and conveys the excitement of his lifelong exploration of our mythic traditions, what he called “the one great story of mankind.” Hemmetti nää sen sankarit on lähes yhtä tuntemattomia kuin se ize.
ellauri101.html on line 158: The readers of Follow Your Inner Heroes To The Work You Love relate to heroes because most of them had heroes growing up. Now it is time for them to realize that they, too, have special qualities within themselves to achieve their heart's desire and be a success.
ellauri101.html on line 193: Sielujen kalastajat kalastaa isolla metaforaverkolla. Pahaa aavistamattomat kärpäset takertuu liimaverkkoihin ja joutuu hämähäkin suihin.
ellauri101.html on line 200: Reiluus/kateus (tit for tat)
ellauri101.html on line 221: Sinä ansaizet kaiken sinulle kuuluvan hyvän kunhan heräät lumouxesta ja herätät vierelläsi nukkuneet. "Sinä ansaizet, kunhan". Eikös tää oo on vähän tollasta tit for tat? Kaikki tämmöset lunastuslupauxet on pelkkää kaupantekoa. Tää kirja on Toivon viesti lapamadoille: pyytäkääpä kauniisti niin saatte ilmaisexi, tai ainaskin pitkällä maxuajalla.
ellauri101.html on line 267: Sairasvyö toimi johtajana keväällä 2005 esitetyssä tosi-TV-sarjassa Diili, joka perustui yhdysvaltalaiseen The Apprentice -ohjelmaformaattiin. Samaan josta Hjarkimo ja Trump ponnahtivat julkisuuden valokeilaan. Mitenkä paskiaiset on noin identtisiä, kuin jotain paskanmarjoja? No ne on apinoja siinä syy.
ellauri101.html on line 277: Sairasvyö aloitti blogissaan joulukuussa 2017 Aamulenkki-nimisen formaatin. Aamulenkit ovat "Jjarrii!"n ja Sairasvyön välisiä dialogeja jotka hän puhuu luuriin kävellessään Kauniaisissa.
ellauri101.html on line 287: I'm ready for love.
ellauri101.html on line 375: Pharrell wrote and produced “Happy” for the soundtrack of Despicable Me 2. It also became the lead single of his second studio album, G I R L.
ellauri101.html on line 446: Nike is best known for its use of child labor and sweatshops. Factories contracted by Nike violate minimum wage and overtime laws. 2011 Nike complained that two-thirds of its factories producing Converse products still do not meet the company's standards for worker mistreatment, poor working conditions and exploitation of cheap overseas labor. Knight's son, Matthew, died in a scuba diving accident in El Salvador in 2004. Serve him right.
ellauri101.html on line 491: Blue flag: A crips bandana, flag or otherwise used bandana. Crips is the gang formed by Timmy and Jimmy in South Park.
ellauri101.html on line 493: Cavan: A dashing, quick witted evil genius. Articulate, devious and charming, this is a guy to watch out for. Cavans are clever and mischievous, and will go to extremes to get their own way. Cavans are very competitive by nature, and do not accept failure. One should never oppose a Cavan in an argument, unless they are prepared for a real battle.
ellauri101.html on line 503: Kawalis: Somali street slang used in the UK for finessing or fuckin with someone's head for your own advantage. "Yo I'm gonna kawalis him for some weed." "Yo u kawalisd him for £5,000??"
ellauri101.html on line 508: Mali: "Mali" is short for Somalians. Abdi: "yo there are so much Somalians here" Mohamed: "ayyy Mali gang".
ellauri101.html on line 527: Ordet "rotvälska" kommer av namnet på det tyska "tjuvspråket" rotwelsch, vilket användes, och i mindre omfattning fortfarande används, av kringstrykare och kriminella.
ellauri101.html on line 530: Rotwelsch ( German: [ˈʁoːtvɛlʃ], " beggar's foreign (language) ") or Gaunersprache ( German: [ˈɡaʊnɐʃpʁaːxə], " crook´s language ", also Kochemer Loshn (from Yiddish "חוכמער לשון", "tongue of the wise") is a secret language, a cant or thieves´ argot, spoken by groups (primarily marginalized groups) in southern Germany and Switzerland.
ellauri101.html on line 532: Rotwelsch was formerly common among travelling craftspeople and vagrants. The language is built on a strong substratum of German, but contains numerous words from other languages, notably from various German dialects, including Yiddish, as well as from Romany languages, notably Sintitikes. There are also significant influences from Judæo-Latin, the ancient Jewish language spoken in the Roman Empire. Rotwelsch has also played a great role in the development of the Yeniche language. In form and development it closely parallels the commercial speech ("shopkeeper language") of German-speaking regions. During the 19th and 20th century, Rotwelsch was the object of linguistic repression, with systematic investigation by the German police. Fucking Nazis! Examples:
ellauri101.html on line 552: Generation is also often used synonymously with cohort in social science; under this formulation it means "people within a delineated population who experience the same significant events within a given period of time". The impressionable years hypothesis is a theory of political psychology that posits that individuals form durable political attitudes and party affiliations during late adolescence and early adulthood. Sukupolvet on olleet globaalisia vasta sitten kun sodatkin.
ellauri101.html on line 556: The Lost Generation was the social generational cohort that came of age during World War I. "Lost" in this context refers to the "disoriented, wandering, directionless" spirit of many of the war's survivors in the early postwar period. The term is also particularly used to refer to a group of American expatriate writers living in Paris during the 1920s. Gertrude Stein is credited with coining the term, and it was subsequently popularized by Ernest Hemingway who used it in the epigraph for his 1926 novel The Sun Also Rises: "You are all a lost generation".
ellauri101.html on line 574: X-sukupolvi on sana, jonka tarkoitus on kuvata 1980-luvulla nuoruuttaan elänyttä ja 1980- ja 1990-luvuilla aikuistunutta sukupolvea. Käsite on peräisin kanadalaisen kirjailijan Douglas Couplandin kirjasta (Generation X: Tales for an Accelerated Culture).
ellauri101.html on line 611: Generation Z (or Gen Z for short), colloquially known as zoomers, is the demographic cohort succeeding Millennials and preceding Generation Alpha. Researchers and popular media use the mid-to-late 1990s as starting birth years and the early 2010s as ending birth years. Most members of Generation Z are the children of Generation X, but some are children of millennials.
ellauri101.html on line 613: As the first social generation to have grown up with access to the Internet and portable digital technology from a young age, members of Generation Z have been dubbed "digital natives", even though they are not necessarily digitally literate. Moreover, the negative effects of screen time are most pronounced on adolescents compared to younger children. Compared to previous generations, members of Generation Z in some developed nations tend to be well-behaved, abstemious, and risk-averse. They tend to live more slowly than their predecessors when they were their age, have lower rates of teenage pregnancies, and consume alcohol less often, but not necessarily addictive drugs. Teenagers nowadays seem more concerned with academic performance and job prospects, and are better at delaying gratification than their counterparts from the 1960s, despite concerns to the contrary. On the other hand, sexting among adolescents has grown in prevalence though the consequences of this remain poorly understood. Meanwhile, youth subcultures have been quieter, though not necessarily dead.
ellauri101.html on line 615: Globally, there is evidence that the average age of pubertal onset among girls has decreased considerably compared to the twentieth century, with implications for their welfare and their future. In addition, adolescents and young adults have higher rates of allergies, higher awareness and diagnoses of mental health problems, and are more likely to be sleep-deprived. In many countries, youths are more likely to have intellectual disabilities and psychiatric disorders than older people. In some European nations, they are facing declining cognitive abilities, especially among the cognitive elites.
ellauri101.html on line 617: Around the world, members of Generation Z are spending more time on their electronic devices and less time reading books than before, with implications for their attention span, their vocabulary, and thus their school grades as well as their future in the modern economy. At the same time, reading and writing fan fiction is of vogue worldwide, especially among teenage girls and young women. In Asia, educators in the 2000s and 2010s typically sought out and nourished top students whereas in Western Europe and the United States, the emphasis was on low-performers. In addition, East Asian students consistently earned the top spots in international standardized tests during the 2010s.
ellauri101.html on line 621: Generation Alpha (or Gen Alpha for short) is the demographic cohort succeeding Generation Z. Researchers and popular media use the early 2010s as starting birth years and the mid-2020s as ending birth years. Named after the first letter in the Greek alphabet, Generation Alpha is the first to be born entirely in the 21st century. Most members of Generation Alpha are the children of Millennials.
ellauri101.html on line 625: Some anticipate the global impact of the COVID-19 pandemic will become this generation´s defining event, and have suggested the name Generation C either for those born during, or growing up during, the pandemic.
ellauri101.html on line 635: The United Nations estimated in mid-2019 that the human population will reach about 9.7 billion by 2050, a downward revision from an older projection to account for the fact that fertility has been falling faster than previously thought in the developing world. The global annual rate of growth has been declining steadily since the late twentieth century, dropping to about one percent in 2019. In fact, by the late 2010s, 83 of the world´s countries had sub-replacement fertility.
ellauri101.html on line 641: Russia´s population has been on the decline since the 1990s, following the collapse of the Soviet Union. Another reason for Russia's demographic decline is the nation's low life expectancy for men, at only 64 years in 2015, or 15 years less than that in Italy, Germany, or Sweden. This is due to a combination of unusually high rates of alcoholism, smoking, untreated cancer, tuberculosis, suicides, violence, and HIV/AIDS.
ellauri101.html on line 645: That U.S. fertility rates continue to drop is anomalous to demographers because fertility rates typically track the nation´s economic health. It was no surprise that U.S. fertility rates dropped during the Great Recession of 2007–8. But the U.S. economy has shown strong signs of recovery for some time, and birthrates continue to fall. In general, however, American women still tend to have children earlier than their counterparts from other developed countries and the U.S. total fertility rate remains comparatively high for a rich country. In fact, compared with their counterparts from other countries in the Organization for Economic Cooperation and Development (OECD), first-time American mothers were among the youngest on average, on par with Latvian women (26.5 years) during the 2010s. At the other extreme end were women from Italy (30.8), and South Korea (31.4). During the same period, American women ended their childbearing years with more children on average (2.2) than most other developed countries, with the notable exception of Icelandic women (2.3). At the other end were women from Germany, Italy, Spain, and Japan (all 1.5).
ellauri101.html on line 651: Many members of Generation Alpha have grown up using smartphones and tablets as part of their childhood entertainment with many being exposed to devices as a soothing distraction or educational aids. Screen time among infants, toddlers, and preschoolers exploded during the 2010s. Some 90% of young children used a handheld electronic device by the age of one; in some cases, children started using them when they were only a few months old. Using smartphones and tablets to access video streaming services such as YouTube Kids and free or reasonably low budget mobile games became a popular form of entertainment for young children. A report by Common Sense media suggested that the amount of time children under nine in the United States spent using mobile devices increased from 15 minutes a day in 2013 to 48 minutes in 2017. Research by the children´s charity Childwise suggested that a majority of British three and four year olds owned an Internet-connected device by 2018.
ellauri102.html on line 52: Daniel Yankelovich, Public Opinion Expert and UC San Diego Supporter, Has Died. Dubbed the “dean of American pollsters,” Yankelovich was perhaps best known for starting The New York Times/Yankelovich poll—now known as The New York Times/CBS News poll—and for co-founding the not-for-profit Public Agenda more than 40 years ago. He left a multimillion dollar bequest to endow the Yankelovich Center for Social Science Research. The Yankelovich Center is devoted to using social science to find practical solutions to the nation's most pressing problems. The most pressing problem now as ever is to increase young upward mobility. Yankelovizh was unwavering in his commitment to the American Dream which he saw as a promise to each generation of Americans that they too can improve their circumstances, their lives and gain economic security.
ellauri102.html on line 54: Daniel Yankelovich (December 29, 1924 – September 22, 2017) was a public opinion analyst and social scientist. After attending Boston Latin School, Yankelovich graduated from Harvard University in 1946 and 1950 before completing postgraduate studies at the Sorbonne in France. As a psychology professor he has taught at New York University and The New School for Social Research. In 1996 he served as Senior Fellow at the John F. Kennedy School of Government at Harvard. In 2015, Yankelovich received the Warren J. Mitofsky Award for Excellence in Public Opinion Research.
ellauri102.html on line 56: In 1958 he founded the marketing and research firm Daniel Yankelovich, Inc., which was later renamed as Yankelovich, Skelly, & White, Inc., remaining chair till 1986. In 2008, Yankelovich merged with Henley HeadlightVision to create The Futures Company, a planning consultancy that exists under the WPP communications holding company. He also founded The New York Times/Yankelovich Poll, now The New York Times/CBS Poll. In 1976, together with Cyrus Vance, he founded Public Agenda, a nonpartisan group devoted to public opinion and citizen education. Educating the public and forming their public opinion is the key to democracy, viz. κρατεĩν τòν δῆμον, containing the rubble. In 1995 he was awarded the Helen Dinerman Award by the World Association for Public Opinion Research. Fuck these guys are Jews to a man!
ellauri102.html on line 72: You're fortunate if you have time to eat
ellauri102.html on line 108: After almost a century of moving upward, David has eventually gone down. Yankelovich is survived by his daughter, Nicole Mordecai, and her husband David; granddaughter Rachel Mordecai; sister Libby Schenkman and her children Fay and Max. In 1959, he married Hassmieg Kaboolian; that marriage ended in divorce. She was Armenian. He later married Mary Komarnicki, now deceased, and then Barbara Lee. More recently, he lived in La Jolla with his companion, Laura Nathanson. Laura got nothing, being just a companion. Neither did Kaboolian nor Komarnicki, nor Barbara Lee, for being utter failures, having wrong opinions, or wrong religion.
ellauri102.html on line 130: "What's that for?" the lady questions. "Oh, I have this so that when I'm on TV, people will see my tattoo, and Reebok pays me."
ellauri102.html on line 209: format(webp)/cdn.vox-cdn.com/uploads/chorus_image/image/63700251/gettyimages-144948917.0.1462675289.0.jpg" width="150px" />
ellauri102.html on line 211: forbes.com/thumbor/fit-in/416x416/filters%3Aformat%28jpg%29/https%3A%2F%2Fspecials-images.forbesimg.com%2Fimageserve%2F5a8d930431358e4955adf1bb%2F0x0.jpg%3Fbackground%3D000000%26cropX1%3D1457%26cropX2%3D2405%26cropY1%3D17%26cropY2%3D966" width="150px" />
ellauri102.html on line 244: Gene Siskel of the Chicago Tribune described the film as "a big disappointment when compared with the studio's other recent films about a female hero searching for independence." He was further critical of Mulan's characterization in comparison to Ariel and Belle, jotka molemmat on aivan lällyjä. Mä en ole nähnyt Titanicia (enkä todellakaan aio nähdäkään) mutta näkemättäkin oon vakuuttunut eze on yhtä syvältä kuin se paattikin.
ellauri102.html on line 389:
ellauri102.html on line 402: Vihdoinkin loppupeleissä eli Naimi Pikkarin viimeisessä viestissä lukijakunnalle. Ja se on (ylläri): No Logo! We apologize for the inconvenience.
ellauri102.html on line 406: Klein on kotoisin juutalaisesta perheestä (kuinkas muuten). Sekä Kleinin että hänen aviomiehensä Avi Lewisin perhe on kansalaistoimijataustaisia. Kleinin isoisä, senaattori Calvin Klein, erotettiin Disney-yhtiön palveluksesta vuoden 1942 kalsarilakon jälkeen hänen toimittuaan siinä hyperaktiivisesti. Kleinin lääkäri-isä "Pullo" Klein oli vietnamilainen ja Amerikan pahin vastustaja. Hänen elokuvantekijä-äitinsä Bonnie Sherr Klein sai julkisuutta pornoelokuvallaan No Logo Story. Hänen veljensä Seth on Canadian Centre for Alternative Policemen -tutkimuskeskuksen Kolumbian toimiston siivooja. Hänen appivanhempansa ovat journalisti Michele Landslide ja poliitikko C.S. Lewis, Kanadan uusimman ja demokraattisimman puolueen johtajan David Lewisin poika. Hänen tätinsä on ollut naimisissa poplaulaja Dave Liebkindin kanssa.lähde? Klein on julkisesti paljastunut feministiksi ja on luonnehtinut muun muassa kirjaansa No Logo hiukka feministiseksi. No ei se siitä kyllä häirizevästi näy.
ellauri102.html on line 418: Before World War II, her paternal grandparents were communists, but they began to turn against the Soviet Union after the Molotov–Ribbentrop Pact in 1939. In 1942, her grandfather, an animator at Disney, was fired after the 1941 strike, and had to switch to working in a shipyard instead. By 1956, they had abandoned communism. Vitun takinkääntäjät, juutalaisiin ei ole luottamista, niinkuin se Trotskykin. Klein's father grew up surrounded by silly ideas of social justice and racial equality, but found it "difficult and frightening to be the child of Communists", a so-called red diaper baby.
ellauri102.html on line 425: She has attributed her change in worldview to two catalysts. One was when she was 17 and preparing for the University of Toronto, her mother had a stroke and became severely disabled. Naomi, her father, and her brother took care of Bonnie through the period in hospital and at home, making educational sacrifices to do so. That year off prevented her "from being such a brat". The next year, after beginning her studies at the University of Toronto, the second catalyst occurred: the 1989 École Polytechnique massacre of female engineering students, which proved to be a wake-up call to feminism.
ellauri102.html on line 433: « Écoutez, nous sommes juste des femmes étudiant l'ingénierie, pas forcément des féministes prêtes à marcher dans les rues criant que nous sommes contre les hommes, juste des étudiantes cherchant à mener une vie normale. »
ellauri102.html on line 471: The Problem: Controversy for this ad campaign arose in many different ways. The first was the use of world leaders without their consent. In fact, one of the ads features Pope Benedict XVI kissing a top Egyptian imam which was quickly removed after being condemned by the Vatican.
ellauri102.html on line 473: The ads were met with so much backlash that some people started to tear the ads down themselves. Despite the backlash, Benetton never withdrew or apologised for the campaign and even went on to win the prestigious Cannes ad festival award.
ellauri102.html on line 479: The Problem: During the time the advert was released, there were many protests and riots taking place in America over the #BlackLivesMatter campaign. The ad took a lot of “inspiration” from these protests and fundamentally undermined the whole point of the protests. In addition to this, the ad also received a lot of criticism for how Pepsi was responsible for “saving the day.”
ellauri102.html on line 487: The Problem: As you can probably see from the advert above, the choice of words for this campaign was very poorly chosen. To make things worse, they specifically aimed the campaign at people in the Middle East which caused many people to call the advert racist.
ellauri102.html on line 507: The Problem: After Kaepernick refused to stand for the national anthem, many viewers became angry at him and viewed him as anti-American. The fact that Nike was using him in their ads made many people believe Nike was also anti-American. This sparked a lot of controversies online with many social media users posting pictures of themselves destroying Nike products, along with the hashtag #JustBurnIt.
ellauri102.html on line 565: Her work as a culture jammer and Imagitator is featured in several documentaries as well as the best-selling book “NO LOGO” by Naomi Klein. She earned a Bachelor of Education and an honours MA from OISE/UofT where her graduate research focused on Holistic Media Literacy and Transformative Learning.
ellauri102.html on line 570: 'Life's too short to be ashamed for being weird,' says Lake Pantyless Pissing's Carly Stasko. After Stasko lost her job, she and her family moved from Toronto to their northern cottage at the start of the pandemic.
ellauri102.html on line 571: "We have two sons, aged 10 and six, and they were bouncing off the walls of our apartment in Toronto. And our moods were really low and the future seemed quite uncertain for us, especially because I'm immune compromised from cancer treatments," she told Morning North CBC host Markus Schwabe.
ellauri102.html on line 579: "Is it really that bad being embarrassed compared to being in everybody's phone? Thankfully, I was cured then and since I've had my kids and a good life. But when the pandemic started, it was almost like revisiting some of that because I had to kind of go back into being isolated because of my immune system. And if you ever feel really stuck, just put on some music. It has such a powerful effect. And you don't have to be a dancer. You don't have to have moves. Just move how you feel — don't worry about it looking weird. You know, life's too short to be ashamed for being weird."
ellauri102.html on line 595: A dancer for money
ellauri102.html on line 598: A dancer for money
ellauri102.html on line 611: A dancer for money
ellauri102.html on line 614: A dancer for money
ellauri102.html on line 617: A dancer for money
ellauri102.html on line 620: A dancer for money
ellauri102.html on line 629: A dancer for money
ellauri102.html on line 632: A dancer for money
ellauri102.html on line 645: A dancer for money
ellauri102.html on line 648: A dancer for money
ellauri102.html on line 651: A dancer for money
ellauri102.html on line 654: A dancer for money
ellauri102.html on line 657: I´m your private dancer, a dancer for money
ellauri102.html on line 658: I´m your private dancer, a dancer for money
ellauri102.html on line 659: I´m your private dancer, a dancer for money
ellauri102.html on line 660: Just a private dancer, a dancer for money
ellauri102.html on line 675: Ms. has been reporting and truth-telling from the front lines of the fight for women’s equality for nearly 50 years. Join us and lend your support to our common cause.
ellauri102.html on line 677: For 45 years, Ms. magazine has been uncovering and exposing the forces opposed to women’s equality. Like unequal distribution of wealth. The magazine has been celebrating women’s progress here and around the world, and spreading feminist ideas and activism.
ellauri105.html on line 68: Skizofreenisellä pettää informaatiojoukot eli pelaajien lkm on hakusessa.
ellauri105.html on line 94: Biden’s Speech Offers a Vision for Democrats to Love, After Four Years of Trumpian Fantasy.
ellauri105.html on line 100: In many ways, there was a notable convergence in how Democrats and Republicans saw Biden’s speech: as a breathtakingly ambitious set of proposals to use government as an instrument of social and economic transformation—an unabashed progressive platform unseen from a President in my lifetime. Republicans hated it; Democrats, for the most part, loved it.
ellauri105.html on line 113: He is a Q-Anon 9/11 truther that follows Alex Jones (not for the memes either)
ellauri105.html on line 120: Externalize blame. If they are late to work they will say “traffic was bad” or “construction stopped me” instead of “I overslept”. These people find it a lot easier to blame everyone else for their failures.
ellauri105.html on line 126: Have the ego of an academic- relishing in the myth of their own intelligence, yet they have done nothing to actually earn that ego. They never went to school or tried to seriously study anything. So niche groups like this are perfect for them- they can act like big shot academics and get respect from other lost idiots and it fulfills their need to be considered “smart”.
ellauri105.html on line 138: Just passing through, just here for the comments…..
ellauri105.html on line 263: And she doted upon concubinage with them, whose flesh is as the flesh of asses, and whose issue is like the issue of horses. Thus thou didst call to remembrance the lewdness of thy youth, when they from Egypt bruised thy breasts for the bosom of thy youth.
ellauri105.html on line 551: för at få form tillbaka till min slaka snopp.
ellauri106.html on line 35: Some consider his best novel, My Life as a Man. He was awarded the 2010 National Humanities Medal by President Barack Obama at the White House in 2011. He died of congestive heart failure on May 22, 2018, at age 85. True — he never won the Nobel Prize for literature. D´oh.
ellauri106.html on line 46: Philip Roth has not had much luck with biographers. Late in his life, furiously aggrieved after the failure of his marriage to the actress Claire Bloom and the publication of Bloom’s incendiary memoir of their years together, he asked a close friend, Ross Miller, an English professor at the University of Connecticut, to take on the task. Roth sent Miller lists of family members and friends he wanted to be interviewed, along with the questions that he felt should be asked. (“Would you have expected him to achieve success on the scale he has?”) It didn’t work out, for various reasons. Roth had wanted Miller to refute a familiar charge, “this whole mad fucking misogynistic bullshit!” that he felt flattened his long erotic history into one false accusation. But Miller came to his own conclusion. “There is a predatory side to both Sandy and Philip,” he told a cousin of Roth’s. (Sandy was Roth’s older brother.) “They look at women—I’m not gonna write about this—but they are misogynist. They talk about women in that way.”
ellauri106.html on line 54: So what did sex mean to Roth? Bailey’s book is so caught up in its obsessive cataloguing of paramours that the forest gets lost in an endless succession of trees. The place where Roth found insight into his own character was on the double bag. Over and over, in the novels, he transformed pro life. Bailey’s prurient, exhaustively literal version of that life reverses the effect, and the result is sadly diminishing. What he never grasps is Roth the artist, with his powers of imagination, of expression, of language—what made him worthy of biography at all.
ellauri106.html on line 56: Was Roth a misogynist? I have always found that label too neat and summarily dismissive for a novelist as capacious, inventive, and playful as Roth. But maybe I avoid it because it hurts me too to use it. Im no feminist myself.
ellauri106.html on line 65: Philip Roth was the younger of the 2 boys of Herman Roth (1901–1989) and his wife Bess, nee Finkel (1904–1981). Both parents were assimilated American Jews of the second generation of immigrants. The maternal grandparents came from the area around Kiev, the Yiddish-speaking paternal grandparents, Sender and Bertha Roth, from Koslow in Galicia. Sender Roth had trained as a rabbi in Galicia and worked in a hat factory in Newark. Herman Roth, the middle of seven children and the first child in the United States, first worked in a factory after eight years of schooling, then became an insurance agent selling door-to-door life insurance. By his retirement he made it to the district director of Metropolitan Life. Philip Roth's brother, Sanford (Sandy) Roth (1927–2009), who was four years older than him, studied art at the Pratt Institute, became vice-president of the advertising agency Ogilvy & Mather in Chicago and made a name for himself as a painter after his "early retirement".
ellauri106.html on line 69: From 1958 onwards, the couple lived in New York on the Lower East Side of Manhattan, and in 1959 they spent seven months in Italy on a Guggenheim grant. Upon their return, they both settled in Iowa City, where Roth led the Writers' Workshop at the University of Iowa. The experiences in small-town Iowa far away from the American metropolises flowed into Roth's second novel Letting Go (Other People's Worries), which was published in 1962, but in contrast to Roth's previously published volume of short stories Goodbye, Columbus caused mixed reactions from critics. Stanley Edgar Hyman, for example, criticized weaknesses in the narrative structure of the novel, the two narrative parts of which are only superficially connected, but praised what he saw as "the keenest eye for the details of American life since Sinclair Lewis". Letting Go is also the first novel in which Roth, as in numerous later works, made the writings of his literary predecessors an integral part of the narrative, and is therefore often referred to as Roth's first "Henry James novel".
ellauri106.html on line 71: In 1962, the same year Letting Go was published, Roth became Writer-in-Residence at Princeton University. After separating from his wife, Roth began a five-year psychoanalysis with the New York psychiatrist Hans J. Kleinschmidt, who published the case history anonymously in a medical journal in 1967 under the title The Angry Act: The Role of Aggression in Creativity. Roth traveled to Israel for the first time in June 1963. He participated in the American Jewish Congress, held discussions with Israeli intellectuals and Prime Minister David Ben-Gurion. From 1965 to 1977 Roth had a lectureship in comparative literature at the University of Pennsylvania.
ellauri106.html on line 74: Before the sudden popularity and fierce hostility, Roth retired to secluded Woodstock, and in 1972 he bought a farm in northwest Connecticut .
ellauri106.html on line 80: In the early 2000s, Roth met the young assistant editor Lisa Halliday at his literary agency Andrew Wylie. A love affair developed from having lunch together, which culminated in a lifelong deep friendship. Halliday processed the love and friendship for Roth in the highly acclaimed autobiographical inspired novel Asymmetrie, which she completed in 2016. Roth, who read the manuscript, liked it.
ellauri106.html on line 82: The story The Breast (Breast) from the following year, the literature professor David Kepesh transformed in into a female breast, awakens echoes of Franz Kafka, the Roth has for a special devotion among his literary models. The search for Kafka's traces led to his first visit to Prague in 1972, which was followed by annual trips until the author was refused an entry visa in 1977. In Czechoslovakia Roth got to know contemporary Czech literature and was in contact with Ivan Klíma, Milan Kundera and Ludvík Vaculík in particular.
ellauri106.html on line 88: A consistent trademark of Roth's work is rudeness and roughness, which often breaks out in the form of verbose ranting tirades. German meaning: “insult and insult and insult until there is no one left on earth who is not offended.
ellauri106.html on line 90: The rudeness is not only a source of stylistic energy, but also a fundamental moral position, an attack on the state of inhumanity disguised as niceness, as Nathan Zuckerman puts it in The Anatomy Lesson. Roth is thus directed against the social forces of obedience, prohibition and oppression, essential components of mature adulthood, which is why Posnock recognizes an “art of immaturity” in which Roth disregards cultural barriers and abandons himself completely to aesthetic pleasure, in the style of a Cervantes 'or Nabokovs .
ellauri106.html on line 97: In 2000 Saul Bellow proposed Philip Roth to the Swedish Academy for the Nobel Prize for Literature. The accusation that the academy deliberately overlooks Roth's achievements in selecting the Nobel Prize winner each year has been one of the truisms of international feuilletons since the 2000s. According to some critics, the accusation turned out to be justified in 2008, when the chairman of the jury responsible for the Nobel Prize for Literature made public general reservations about North American literature and denied it deserving of an award. Ulrich Greiner summed up Roth's rejection by the Nobel Prize Committee as follows: “The Swedes, however, love authors who help to improve the world. Philip Roth only adds something to their knowledge about what needs work."
ellauri106.html on line 104: He enjoyed a robust childhood and was poplar in high school where he was a bright student but not quite diligent enough in his studies to win a prized full scholarship to Rutgers where he wanted to study law. Roth attended Rutgers University in Newark for a year, then transferred to Bucknell University in Pennsylvania, where he earned a B.A. magna cum laude in English and was elected to Phi Beta Kappa. He received a scholarship to attend the University of Chicago, where he earned an M.A. in English literature in 1955 and briefly worked as an instructor in the university´s writing program. Less prestigious Bucknell University in Pennsylvania was Roth’s fallback school. There he abandoned his vague dreams of becoming a lawyer for the underdog and turned his attention to writing.
ellauri106.html on line 106: That same year, rather than wait to be drafted, Roth enlisted in the army. Roth enlisted in the Army that year to avoid being drafted and assigned to unpleasant duty like the infantry. Fortunately he suffered a back injury during basic training and was given a medical discharge. Who knows. He returned to Chicago in 1956 to study for a PhD in literature but dropped out after one term. It was a yeasty environment for a young writer. Saul Bellow was a contemporary and with some what similar backgrounds and interests they could not avoid being rivals. During that year he met a lovely shiksa waitress Margaret Martinson, a single woman with a small child. He was smitten. An intense, but often troubled relationship ensued. At the end of the year he dropped out of the U of C and headed to the University of Iowa to teach in its creative writing program. None the less, whatever he may have said, Roth was not happy there, perhaps because the semi-rural Midwesterness of Ames was alien to him. After a while with Martinson in tow he moved on to a similar position at Princeton, another WASP bastion but one with even more prestige. Everyone who knew him recognized Roth as an early comer. He later continued his academic career at the University of Pennsylvania, where he taught comparative literature before retiring from teaching in 1991. Roth started teaching literature in the late 1960s at the University of Pennsylvania. The 1969 feature film adaptation of Goodbye, Columbus coincided with the publication of Portnoy’s Complaint, which soon became a best-seller amid controversy for its prurient content. (Those who've read it will likely not forget Portnoy's "love affair" with mom´s slab of liver in the fridge.)
ellauri106.html on line 124: He graduated from Newark´s Weequahic High School in or around 1950. In 1969 Arnold H. Lubasch wrote in The New York Times, "It has provided the focus for the fiction of Philip Roth, the novelist who evokes his era at Weequahic High School in the highly acclaimed Portnoy´s Complaint. Besides identifying Weequahic High School by name, the novel specifies such sites as the Empire Burlesque, the Weequahic Diner, the Newark Museum and Irvington Park, all local landmarks that helped shape the youth of the real Roth and the fictional Portnoy, both graduates of Weequahic class of ´50." The 1950 Weequahic Yearbook calls Roth a "boy of real intelligence, combined with wit and common sense." He was known as a clown during high school.
ellauri106.html on line 126: A committed atheist, Philip Roth feared only one form of posthumous punishment: being trapped for all eternity in a hostile biography. In 2007, Roth, echoing a similar quip from Oscar Wilde, said, “Biography gives a new dimension of terror to dying.” Roth’s had already been the subject of a harsh and unforgiving portrait in Leaving a Doll’s House (1996), the memoirs of his former wife, the actor Claire Bloom. As John Updike noted in The New York Review of Books, “Claire Bloom, as the wronged ex-wife of Philip Roth, shows him to have been, as their marriage rapidly unraveled, neurasthenic to the point of hospitalization, adulterous, callously selfish, and financially vindictive.” This crisp summary ended Roth’s friendship with Updike, even after Updike made clear he was recapping Bloom’s book and not affirming its accuracy.
ellauri106.html on line 128: In a private note about Bloom’s book, Roth asserted, “Another writer my age awaiting a biography and awaiting death (which is worse?) might not care. I do.” Roth put enormous efforts into finding a biographer who could contest Bloom’s account. His first choice was the academic Ross Miller, but the novelist had a falling out with his biographer as the would-be James Boswell resisted the imperious dictates of the modern Dr. Johnson. Roth ended up describing his relationship with Miller as “my third bad marriage.” After unsuccessfully trying to rope in friends such as Hermione Lee and Judith Thurman to tell his life story, Roth settled on Blake Bailey, the author of highly regarded biographies of troubled male American writers, notably Richard Yates and John Cheever.
ellauri106.html on line 130: Given long-standing feminist arguments that Roth is a misogynist—not to mention the portrait in Bloom’s memoirs—it was inevitable that any Roth biography would spark arguments about gender politics. What was surprising is that the debate would center around the biographer more than Roth. In the wake of the biography’s release, Bailey has been accused of shocking acts. Four former students from the elite New Orleans high school where he’d taught during the 1990s came forward to complain that he had groomed them as minors and sexually pursued them as adults. One of these women claimed he raped her. Another former student came forward with an allegation of attempted rape when she was an adult. Finally, Valentina Rice, a New York publishing executive, told The New York Times that Bailey raped her in 2015. Bailey strenuously denies all these allegations.
ellauri106.html on line 146: Sanford Roth, more affectionately known as "Sandy," lived with flair and boldness in his roles as an accomplished artist, a successful advertising executive spanning three decades, and a smooth dancer some likened to Fred Astaire.
ellauri106.html on line 154: Born in Newark, N.J., Mr. Roth enlisted in the Navy in 1945 and served for about two years. He went on to study at the Pratt Institute in the late 1940s and later at the Art Students League of New York, a school established by artists for artists, in 1952.
ellauri106.html on line 156: Eli Rosenthal, his former roommate at the time, said the two met in a fashion illustrating class. "I looked over at him and I said, 'Wow, this guy can really draw and I want to be like him,'" he said. "He always walked around with a sketch pad. He said it was great for picking up girls."
ellauri106.html on line 160: He is most remembered for his generous spirit, quick wit and love of 1930s and 1940s culture -- including Cole Porter and Frank Sinatra, to which his mother and he danced in the kitchen, as well as Li´l Abner cartoons and an era catchphrase: "Watch it, Toots."
ellauri106.html on line 175: Word has come that Philip Roth died on Tuesday in New York City at the age of 85. He was widely considered the last of the Great American Novelists of the late 20th Century the peer of heavy hitters John Updike and Saul Bellow. Roth himself believed that the novel, which had ruled for a century as the supreme and exalted American literary form, is doomed to becoming a cult niche in the Age of the Internet for a diminishing educated elite, “I think always people will be reading them but it will be a small group of people. Maybe more people than now read Latin poetry, but somewhere in that range…” Ever a realist, Roth was sanguine with the prospect.
ellauri106.html on line 177: Roth was far more prolific than either of the novelists he was frequently lumped with—29 full length novels and a dazzling debut novella over nearly 50 years. His output was also more diverse in style and topic than either of the other while reaping critical praise, armloads of awards, and commercial success. Yet at the core of his varied output were common threads—a Jewish identity with which he was not always comfortable but could not deny, a sense of being profoundly American— “if I am not American what am I”—a, a sex drive that was often creepily compulsive, and the world observed by fictional doppelgangers for the author, or sometimes the author himself as a fictional character.
ellauri106.html on line 179: Today the lengthy obituaries are all laudatory. Tomorrow or the next day I can safely predict that the backlash will begin with harshly critical essays. Leading the way will be Feminists critics who will denounce the whole cabal of elite white men as the custodians of the literary cannon. More pointedly they will charge Roth with toxic masculinity and misogyny and will come loaded for bear with plenty of quotes from his work. They will also have the example and testimony of his two ex-wives, both of whom showed up thinly disguised in his novels—a Margaret Martinson in When She Was Good and actress Clare Bloom in I Married a Communist. Bloom penned her own bitter exposé of their 14-year-long relationship and four year marriage in he memoir Leaving the Doll’s House.
ellauri106.html on line 180: Not far behind will be some Jewish critics who always found Roth’s portraits embarrassing for their relentless sexuality and discomfort with aspects of the culture that were at odds with his identity as an American. Others were angered at his voraciously espoused atheism—“I’m exactly the opposite of religious, I’m anti-religious. I find religious people hideous. I hate the religious lies. It’s all a big lie.” Some Jewish critics hounded him from the beginning of his career. Rabbi Gershom Scholem, the great kabbalah scholar, said Portnoy’s Complaint was more harmful to Jews than The Protocols of the Elders of Zion. And Roth was heckled and booed at an early appearance at Yeshiva University which stunned and shocked the author.
ellauri106.html on line 184: “The comedy is that the real haters of the bourgeois Jews, with the real contempt for their everyday lives, are these complex intellectual giants,” Zuckerman snorts. “They loathe them, and don’t particularly care for the smell of the Jewish proletariat either. All of them full of sympathy suddenly for the ghetto world of their traditional fathers now that the traditional fathers are filed for safekeeping in Beth Moses Memorial Park. When they were alive they wanted to strangle the immigrant bastards to death because they dared to think they could actually be of consequence without ever having read Proust past Swann’s Way. And the ghetto—what the ghetto saw of these guys was their heels: out, out, screaming for air, to write about great Jews like Ralph Waldo Emerson and William Dean Howells. But now that the Weathermen are around, and me and my friends Jerry Rubin and Herbert Marcuse and H. Rap Brown, it’s where oh where’s the inspired orderliness of those good old Hebrew school days? Where’s the linoleum? Where’s Aunt Rose? Where is all the wonderful inflexible patriarchal authority into which they wanted to stick a knife?”
ellauri106.html on line 193: “In 1949, when I was sixteen, I stumbled on Thomas Wolfe, who died at thirty-eight in 1938, and who made numerous adolescents aside from me devotees of literature for life. In Wolfe, everything was heroically outsized, whether it was the voracious appetite for experience of Eugene Gant, the hero of his first two novels, or of George Webber, the hero of his last two. The hero's loneliness, his egocentrism, his sprawling consciousness gave rise to a tone of elegiac lyricism that was endlessly sustained by the raw yearning for an epic existence—for an epic American existence. And, in those postwar years, what imaginative young reader didn't yearn for that?” -- Philip Roth
ellauri106.html on line 236: My Life as a Man is not nearly so consistently enjoyable as Portnoy's Complaint, but it is the product of a more painful period in the author's life. In his autobiography, Roth reveals that much of Tarnopol´s life is based on his own experiences; for example, Roth´s destructive marriage to Margaret Martinson, which is portrayed through Tarnopol´s relationship with the character of Maureen.
ellauri106.html on line 243: The women in the writer´s life provided inspiration for characters in his novels both positive and negative. PHILIP Roth was famed for his observations on life - some of which he gathered from his own relationships with his ex-wives.
ellauri106.html on line 257: Their marriage provided material for several novels.
ellauri106.html on line 260: Roth had a long-term relationship with British actress Claire Bloom whom he married in 1990, making her sign a prenuptial agreement beforehand.
ellauri106.html on line 313: Eisenhowerin kampanjointitiimi teki Disneyn kanssa yhteistyötä ja mainoksista luotiin hyvin piirrettyjen lastenohjelmien näköisiä ja joissa soi melodinen "I like Ike, you Like Ike, everybody likes Ike for president!"-teemalaulu ja "We don't want John(Sparkman) or Dean(Acheson) or Harry(Truman)." Ike oli rebublikaaneista rebublikaanisin.
ellauri106.html on line 337: In 1869, he met Mark Twain with whom he formed a longtime friendship.
ellauri106.html on line 339:
"I hope the time is coming when not only the artist, but the common, average man, who always ´has the standard of the arts in his power,´ will have also the courage to apply it, and will reject the ideal grasshopper wherever he finds it, in science, in literature, in art, because it is not ´simple, natural, and honest,´ because it is not like a real grasshopper. But I will own that I think the time is yet far off, and that the people who have been brought up on the ideal grasshopper, the heroic grasshopper, the impassioned grasshopper, the self-devoted, adventureful, good old romantic card-board grasshopper, must die out before the simple, honest, and natural grasshopper can have a fair field."
ellauri106.html on line 347: The Weathermen Underground Organization (WUO), commonly known as the Weather Underground, was a radical left militant organization active in the late 1960s and 1970s, founded on the Ann Arbor campus of the University of Michigan. It was originally called the Weathermen. The WUO organized in 1969 as a faction of Students for a Democratic Society (SDS) largely composed of the national office leadership of SDS and their supporters. Beginning in 1974, the organization´s express political goal was to create a revolutionary party to overthrow American imperialism.
ellauri106.html on line 351: That Dylan line was also the title of a position paper distributed at an SDS convention in Chicago on June 18, 1969. This founding document called for a "White fighting force" to be allied with the "Black Liberation Movement" and other radical movements to achieve "the destruction of U.S. imperialism and form a classless communist world".
ellauri106.html on line 359: Jamil Abdullah Al-Amin (born Hubert Gerold Brown; October 4, 1943), formerly known as H. Rap Brown, is a civil rights activist who was the fifth chairman of the Student Nonviolent Coordinating Committee in the 1960s. During a short-lived (six months) alliance between SNCC and the Black Panther Party, he served as their minister of justice.
ellauri106.html on line 361: He is perhaps known for his proclamations during that period that "violence is as American as cherry pie" and that "If America don´t come around, we´re gonna burn it down." He is also known for his autobiography, Die Nigger Die! He is currently serving a life sentence for murder following the shooting of two Fulton County Sheriff´s deputies in 2000.
ellauri106.html on line 363: Otis Jackson, a man incarcerated for unrelated charges, claimed that he committed the Fulton County shooting two years before al-Amin was convicted of the same crime, but the court did not consider Jackson´s statement as evidence.
ellauri106.html on line 374: 1928 hänestä tuli Martin Heideggerin assistentti. Vuonna 1932 Marcuse siirtyi Frankfurt am Mainin Yhteiskuntatutkimuksen instituuttiin (Institut für Sozialforschung). Tuolloin hän tutustuu ensi kertaa Karl Marxin "taloudellis-filosofiseen käsikirjoitukseen". Marxin nuoruudentuotanto teki suuren vaikutuksen Marcusen ajatteluun. Vuonna 1932 Marcuse arvostelikin jo artikkelissaan kapitalismia ihmisolennon lopullisena kriisinä. Kapitalististen olosuhteiden vallitessa ihmisen olemus ja olemassaolo (eksistenssi) eroavat toisistaan, ihminen vieraantuu eikä voi kehittyä vapaasti.
ellauri106.html on line 378: Vuonna 1933 Marcuse siirtyi Sveitsiin ennen lopullista muuttamistaan Yhdysvaltoihin seuraavana vuonna. Yhdysvalloissa Marcuse toimi eri yliopistoissa, muun muassa San Diegossa Kaliforniassa. Samana vuonna 1965 hän otti myös vastaan ylimääräisen professuurin Berliinin Freie Universität -yliopistossa. Sikari pöllysi.
ellauri106.html on line 386: A committed atheist, Philip Roth feared only one form of posthumous punishment: being trapped for all eternity in a hostile biography. In 2007, Roth, echoing a similar quip from Oscar Wilde, said, “Biography gives a new dimension of terror to dying.” Roth’s had already been the subject of a harsh and unforgiving portrait in Leaving a Doll’s House (1996), the memoirs of his former wife, the actor Claire Bloom. As John Updike noted in The New York Review of Books, “Claire Bloom, as the wronged ex-wife of Philip Roth, shows him to have been, as their marriage rapidly unraveled, neurasthenic to the point of hospitalization, adulterous, callously selfish, and financially vindictive.” This crisp summary ended Roth’s friendship with Updike, even after Updike made clear he was recapping Bloom’s book and not affirming its accuracy.
ellauri106.html on line 388: In a private note about Bloom’s book, Roth asserted, “Another writer my age awaiting a biography and awaiting death (which is worse?) might not care. I do.” Roth put enormous efforts into finding a biographer who could contest Bloom’s account. His first choice was the academic Ross Miller, but the novelist had a falling out with his biographer as the would-be James Boswell resisted the imperious dictates of the modern Dr. Johnson. Roth ended up describing his relationship with Miller as “my third bad marriage.” After unsuccessfully trying to rope in friends such as Hermione Lee and Judith Thurman to tell his life story, Roth settled on Blake Bailey, the author of highly regarded biographies of troubled male American writers, notably Richard Yates and John Cheever.
ellauri106.html on line 390: Given long-standing feminist arguments that Roth is a misogynist—not to mention the portrait in Bloom’s memoirs—it was inevitable that any Roth biography would spark arguments about gender politics. What was surprising is that the debate would center around the biographer more than Roth. In the wake of the biography’s release, Bailey has been accused of shocking acts. Four former students from the elite New Orleans high school where he’d taught during the 1990s came forward to complain that he had groomed them as minors and sexually pursued them as adults. One of these women claimed he raped her. Another former student came forward with an allegation of attempted rape when she was an adult. Finally, Valentina Rice, a New York publishing executive, told The New York Times that Bailey raped her in 2015. Bailey strenuously denies all these allegations.
ellauri106.html on line 399: "You know that telling the whole world that you don't believe in God is going to, you know, have people say, 'Oh my goodness, you know, that's a terrible thing for him to say," Braver said.
ellauri106.html on line 403: Religion was a lie that he had recognized early in life, and he found all religions offensive, considered their superstitious folderol meaningless, childish, couldn´t stand the complete unadultness — the baby talk and the righteousness and the sheep, the avid believers. No hocus-pocus about death and God or obsolete fantasies of heaven for him. There was only our bodies, born to live and die on terms decided by the bodies that had lived and died before us. If he could be said to have located a philosophical niche for himself that was it - he'd come upon it early and intuitively, and however elemental, that was the whole of it. Should he ever write an autobiography, he'd call it The Life and Death of a Male Body.
ellauri106.html on line 407: Ruth was a Catholic.1 And not only did he attend Catholic school growing up, his parents actually signed custody of Ruth over to the Catholic missionaries at St. Mary’s Industrial School for Boys in Baltimore when he was seven-years-old.2 So Babe was quite literally raised by the Catholic Church.
ellauri106.html on line 409: Ruth has spoken about his childhood and his faith. He had a conversion of sorts. As a youngster, he was a delinquent–chewing tobacco and drinking and swearing. He says he had no faith in God before he was sent to the Catholic school and that the biggest lesson he got from the experience there was learning that “God was Boss.”
ellauri106.html on line 413: Religion may have given most of these bloodthirsty episodes a badge. It frequently provided a cohesive force, just as human ideas about nationhood and race still do - but it was hardly ever the underlying cause. Admittedly, while organised religion has frequently sanctioned and even blessed such conflicts, giving them some sense of purpose, it has rarely initiated them.
ellauri106.html on line 417: Man is a competitive creature and the seeds of conflict are built deep into our genes. We fought each other on the savannah and only survived against great odds by organising ourselves into groups which would have had a common purpose, giving morale and fortitude. Our aggression is a deep instinct which survives in all kinds of manifestations in modern man.
ellauri106.html on line 421: And this, too, is surely true of religion. In prehistoric times, Homo sapiens was deeply endangered. Early humans were less fleet of foot, with fewer natural weapons and less well-honed senses than all the predators that threatened them. Moreover, they were hampered in their movements by the need to protect their uniquely immature young - juicy meals for any hungry beast. We had less natural protection against repeated changes of climate than other species - yet we survived. Human spirituality would have played an important part.
ellauri106.html on line 430: American Pastoral represents Roth’s return to Judaism "of a sort." Ultimately, for Roth, retelling and struggling with biblical narrative enables the negotiation of Jewish and postmodern identities, resolves suffering, and reveals means by which seemingly irreconcilable ideologies can intermingle, inform one another, and have sexual intercourse.
ellauri106.html on line 434: Roth’s works have no Talmud, no Jewish philosophy, no mysticism, no religion, and as a self-professed atheist, Roth has consistently opted against reinforcing the tenets of Judaism as an author such as eg Cynthia Ozick does (whodat?). Roth writes out of hatred more often than not, and his work is open to the charge of anti-Semitism.
ellauri106.html on line 438: According to Parrish, Roth´s works can be read as a search for an essential Jewish self and the discovery or creation of a self liberated from all cultural and social fetters.
ellauri106.html on line 440: As a result, like Leo Tolstoy’s The Death of Ivan Ilych(1886), a retelling of Ivan Ilych’s life that Roth mentions and a work that marks Tolstoy’s return to Christianity of a certain sort, American Pastoral is Roth’s return to Judaism — but also only of a sort. Without Jehovah for starters. Tolstoy was banned from Orthodox Church in 1901 for his anarcho-pacifism.
ellauri106.html on line 450: During what Henry Luce deemed the American century—the century during which America rises to a position of dominance on the globe—the Americanethos paradoxically plummets, in large part due to the Vietnam War and the Watergate scandal, politically charged events to which Roth pays particular attention in the novel because he sees them as formative of the 1990s moment at which he writes.
ellauri106.html on line 459: Roth: "I have no taste for delusion."
ellauri106.html on line 461: Philip Roth forbade any Jewish rituals from being performed at his funeral.
ellauri106.html on line 472: “From enfant terrible to elder statesman. Time heals all wounds,” Rabbi David Wolpe of Sinai Temple in Los Angeles remarked to JTA via email. No hocus pocus about death and God or obsolete fantasies of heaven for him. There was only our bodies, born to live and die on terms decided by the bodies that had lived and died before us. If he could be said to have located a philosophical niche for himself, that was it — he’d come upon it early and intuitively, and however elemental, that was the whole of it. Should he ever write an autobiography, he’d call it ‘The Life and Death of the Male Body.’ Well actually he called it "My life as a man".
ellauri106.html on line 497: By reducing American communism to little more than the thoughtless ravings of ideologues and the dispossessed, Roth systematically contributes to the formation of that “imagined past” necessary for capitalism´s stability.
ellauri106.html on line 505: In fact, for a novel that takes as its subject McCarthyism and the rise and fall of a leftist icon, Communist, in particular, is strangely apolitical.
ellauri106.html on line 507: Roth’s plots are masked by a fundamentally conservative denial of ideology. They metaphorize the particular crises of these particular men into transcendent markers of the human condition and, in doing so, once again reinforce the “romance” of "modernization." (Whazat? Lue alempaa. Se tarkottaa talousliberalismia.)
ellauri106.html on line 516: Vietnam was, in fact, the inevitable result of America’s romantic liberalism, the natural byproduct of President Truman’s announcement in 1947 that “The free peoples of the world look to us for support in maintaining their freedoms.” In practice, this meant the propping up of each and every anti-communist regime, however unfree it might be.
ellauri106.html on line 520: In Roth’s nostalgic past, the practical influence of the New Left — the impact of the anti-war movement on ending the Vietnam war, for instance — is as easily dismissed as was the old left’s voice in the New Deal and postwar industrialization.
ellauri106.html on line 526: Instead of emphasizing the moral and political consequences of modern capitalism, as had the radical social movements before it, postmodernization offers “privacy, diminished expectations, subjectivism, individuality, particularity, and localism” as alternatives to the modern’s stability and universalism.
ellauri106.html on line 529: Without the sure theoretical footing that orthodox Marxism provided those of Benjamin’s generation, Roth, like many who used to kinda identify themselves with the late-20th century left, has been set adrift amid the wreckage of multinational capital, techno-militarism, and the information and cultural revolutions. In his trilogy, Roth offers a complex and beautifully-rendered document of the final decades of the “American Century,” but it is one that, like its narrator, Nathan Zuckerman, ultimately throws up its hands in despair, surrendering the complexities of life and the possibility of positive change en lieu of aesthetic and ascetic remove.
ellauri106.html on line 536: Although Roth’s heroes vary slightly—Levov, for instance, comes from a somewhat more privileged background and is five or ten years younger than Ringold and Silk—they share a demanding physical presence and, more significantly, the formative experiences of the Great Depression and World War II.
ellauri106.html on line 541: Roth’s disdain for the American Communist Party surpasses even his contempt for the reactionaries who hunted down its members during the McCarthy era:
ellauri106.html on line 543: ... Her parents (Clairen kai) were simple people in the grips of a pipe dream that they could not begin to articulate or rationally defend but for which they were zealously willing to sacrifice friends, relatives, business, the good will of neighbors, even their own sanity, even their children’s sanity....
ellauri106.html on line 544: Society as it was constituted — its forces all in constant motion, the intricate underwebbing of interests stretched to its limit, the battle for advantage that is ongoing, the subjugation that is ongoing, the factional collisions and collusions, the shrewd jargon of morality, the benign despot that is convention, the unstable illusion of stability — society as it was made, always has been and must be made, was as foreign to them as was King Arthur’s court to the Connecticut Yankee.
ellauri106.html on line 546: Battle for advantage, struggle for survival. Helskutinmoinen konservendose, taantumuxen äänitorvi! Just tollaset jutkut lähti lipettiin Ukrainasta myymään lumppujaan sinne missä kauppa käy kuin siimaa. Jenkkikriitikko lepyttelee antikommunisteja ennenkuin ampuu täyslaidallisen #metoo-tykillä:
ellauri106.html on line 548: The fundamental problem of history for those on the far left is, of course, its failure to unravel as Marx had predicted it would. The Great Depression did not incite proletarian revolution; the Soviet experiment did not result in a model of Socialist Utopia; America’s social, political, and economic structures did not collapse under the weight of late capitalism. Far from it, in fact.
ellauri106.html on line 556: Before his death from congestive heart failure on Tuesday, he made no secret of his contempt for Donald Trump, was instinctively liberal in most respects, and thought of himself as a Roosevelt Democrat. Yet his political novels have a nagging MAGA aftertaste. Successful, decent, hardworking men, who in the time of our fathers would have been appreciated, are mindlessly destroyed by modern women as the embodiments of a degenerate society. Roth’s desire, ultimately, is the same as Reagan’s: an impossible return to the promised land of modernization. Not by coincidence, the final chapter of The Human Stain is titled, “The Purifying Ritual.” Puhdistuxesta kuumuu kaikki anaalis-obsessiiviset henkilöt Hitleristä Rothiin ja Sofi Oxaseen. Puhamaan! Äiitii mä oon vallmiiis! Tuu PYYHKIMÄÄN!
ellauri106.html on line 604: Vilt som blir påkört av tågen blir liggande längs banvallarna, där de lockar till sig andra djur som sedan också blir påkörda. På åtta år har minst 618 örnar körts på och nu varnar forskare och ornitologer.
ellauri106.html on line 621: Mailer was hugely popular at his peak, but now he’s probably best known for that whole stabbing-his-second-wife awkwardness; Updike is regularly derided as “a misogynist”; and Bellow’s female characters are often, at best, thinly drawn, or full-on bitches and shrews. Now, inevitably, it’s Roth’s turn. Roth’s women were either “vicious and alluring” or “virtuous and boring”.
ellauri106.html on line 635: In his baffled grief, Levov is taunted by a female confederate of his daughter’s who stridently berates him as a capitalist pig for a dozen pages, then tries to seduce him with corny porno lines like, “I bet you’ve got yourself quite a pillar in there ... the pillar of society.” When he resists, she shows him her vagina, and “rolling the labia lips outward with her fingers, [exposes] to him the membranous tissue veined and mottled and waxy with the moist tulip sheen of flayed flesh.”
ellauri106.html on line 662: He bore a great reputation for 'conviviality', and wrote a humorous Latin version of the popular ballad A soldier and a sailor, A tinker and a tailor, etc.
ellauri107.html on line 49: Phillu oli pienenä nimeltänsä etuPeppy. Tarnopolin muistelmissa Sandy on jaettu kahtia, läskixi 100-kiloisexi veljexi ja menestyväxi seurapiirikaunottarexi Kaliforniaan. Ainexia siinä näyttää olleen molempiin.
ellauri107.html on line 61: I am Casey's father and son of Lyle Van and one of the three little redheads. Dirk, my brother was on Westwood One radio for many years doing news and information shows. I remember all of the WOR people you mentioned..on Christmas Eve our choir from Christs Church in Rye would sing on air every year. I miss my dad as all sons miss their dad when they are gone. He and my mother raised us in a safe and happy household and we were all better for it. We have great memories of our childhood.
ellauri107.html on line 68: No, my dad was one of the little redheads. Such a beautiful memory. Thanks for sharing.
ellauri107.html on line 91: Neil Klugman is an intelligent, working-class army veteran and a graduate of Rutgers University who works as a library clerk. He falls for Brenda Patimkin, a wealthy Radcliffe student who is home for the summer. They meet by the swimming pool at Old Oaks Country Club in Purchase, New York, a private club that Neil visits as a guest of his cousin Doris. Neil phones her and asks for a date. She does not remember him but agrees. He waits as she finishes a tennis game which only ends when it gets too dark to play.
ellauri107.html on line 95: After a few dates, Brenda persuades her father to invite Neil to stay with them for two weeks. This angers her mother, who feels that she should have been asked instead. Neil enjoys being able to sneak into Brenda's room at night but has misgivings over her entitled outlook, which is reflected in her spoiled and petulant younger sister, and her naive brother Ron, who misses the hero worship he enjoyed as a star basketball player at Ohio State University. Neil is astonished when Brenda reveals that she does not take birth control pills or use any other precautions to avoid pregnancy. She angrily rejects Neil's concerns. He prepares to leave, but she decides to persuade him to stay by agreeing to get a diaphragm.
ellauri107.html on line 104: An American Dream is a 1965 novel by American author Norman Mailer. It was published by Dial Press. Mailer wrote it in serialized form for Esquire, consciously attempting to resurrect the methodology used by Charles Dickens and other earlier novelists, with Mailer writing each chapter against monthly deadlines. The book is written in a poetic style heavy with metaphor that creates unique and hypnotising narrative and dialogue. The novel's action takes place over 32 hours in the life of its protagonist Stephen Rojack. Rojack is a decorated war-hero, former congressman, talk-show host, and university professor. He is depicted as the metaphorical embodiment of the American Dream.
ellauri107.html on line 106: In 1963, Mailer wrote two regular columns: one on religion called "Responses and Reactions" for Commentary and one called "Big Bite" for Esquire. Mailer also divorced from his third wife Jeanne Campbell and met Beverly Bentley who would become his fourth wife. Bentley had known Hemingway in Spain and briefly dated Miles Davis in New York before she met Mailer. Bentley and Mailer took a long car trip, notably visited an army buddy "Fig" Gwaltney in Arkansas, viewed an autopsy of a cancer victim, watched the Sonny Liston and Floyd Patterson fight in Las Vegas, and spent time with the Beats in San Francisco. While in San Francisco, Mailer "walked narrow ledges, testing his nerve and balance".
ellauri107.html on line 110: Rojack is still considerably different from me — he's more elegant, more witty, more heroic, his physical strength is considerable, and at the same time he's more corrupt than me. I wanted to create a man who was larger than myself yet somewhat less successful. That way, ideally, his psychic density, if I may use a private phrase, would be equal to mine — and so I could write from within his head with comfort.
ellauri107.html on line 114: Rojack vomits over the balcony at a party and considers suicide. Rojack has sex with Ruta in her room. Later Rojack sees Cherry again. He is drawn to her. She and Rojack flirt and kiss. They have sex, and after emptying the load Rojack realizes he has fallen in love with her. Rojack goes back to Cherry and they make love. Cherry tells her life story viz her finally having a vaginal orgasm with Rojack. Rojack and nigger Shago fight. He returns to Cherry's only to find out from Roberts she has been killed. No more vaginal orgasms from her. Rojack travels to Las Vegas where he wins big at the tables, paying off all his debts. He imagines speaking with Cherry in Heaven before he heads south to Guatemala and the Yucatán. Y asi finaliza esta historia.
ellauri107.html on line 116: Rojack's journey reflects a seminal theme for Mailer in the importance of growth by confronting serious existential situations with courage. In a 1963 letter, Mailer defines what he means by "existentialism" as "that character can dissolve in one stricken event and re-form in startling new fashion".
ellauri107.html on line 120: A lot of people get cancer because they were too responsible with their lives. They led lives that were more responsible then they wanted to be. They lived their lives for others more than for themselves. Denied themselves certain fundamental things, whatever they were. . . . Cancer is a revolution of the cells."
ellauri107.html on line 146: I can’t be the first gay man to have been an older "straight" man’s mainstay. Philip had searched diligently for a beautiful young woman to see to him as Jane Eyre looked after old Mr. Rochester. What he got instead was me. The degree of attachment surprised us both. Were we lovers? Obviously not. Were we in love? Not exactly. But ours was a criminal conversation neither could have done without.
ellauri107.html on line 148: Twelve years ago I saw him through his last love. A young person less than half his age whose family strongly disapproved of the association and who evidently grew to disapprove of it herself. It was a trauma that might have plowed Philip under and that he told aslant in Exit Ghost, the novel dedicated to me (!). A couple of failed attempts at courtship followed, boring and painful for the women involved. Then he closed the door on heteroerotic life entirely. He’d learned how to be an elderly gentleman who behaves correctly. He joined the ranks of the impotent.
ellauri107.html on line 150: “Wait ’til you go well and truly to sleep where the body forks,” he said. "Fortunately there's still the hole in the back where stuff comes out - something big can still go in there, with the help of vaseline."
ellauri107.html on line 152: "I am sensitive to nothing in all the world as I am to my moral reputation." Torment about rectitude plagued Philip as acutely as any itch in the loins. That a man who’d written lurid books and led a sleazy life should be so primly worried about what people were saying struck me as funny. But that's a typical symptom for narcissism.
ellauri107.html on line 156: "I have, for instance, never—I repeat, never—written a word about women in general. This will come as news to my harshest critics, but it’s true. Women, each one particular, appear in my books. But womankind is nowhere to be found.” They just happen to be assholes one and all. Men are so much nicer friends.
ellauri107.html on line 158: “Found it!” he announces. “Opened the book and skimmed for 10 minutes and there it was. Goes like this, and you’re ideally situated to hear it: ‘A man that is born falls into a dream like a man who falls into the sea. If he tries to climb out into the air as inexperienced people endeavor to do, he drowns. The way is to the destructive element submit yourself, and with the exertions of your hands and feet in the water make the deep, deep sea keep you up … In the destructive element immerse.’ This has been my credo, the lifeblood of my books. I knew it was from Lord Jim but didn’t know where. All I had to do was put myself in a trance and I found it: ‘In the destructive element immerse.’ It’s what I’ve said to myself in art and, woe is me, in life too. Submit to the deeps. Let them buoy you up.”
ellauri107.html on line 171: He was born in 1804 in Salem, Massachusetts, to Nathaniel Hathorne and the former Elizabeth Clarke Manning. His ancestors include John Hathorne, the only judge from the Salem witch trials who never repented his involvement in the witch hunt. He entered Bowdoin College in 1821, was elected to Phi Beta Kappa in 1824, and graduated in 1825. He published his first work in 1828, the novel Fanshawe; he later tried to suppress it, feeling that it was not equal to the standard of his later work.[2] He published several short stories in periodicals, which he collected in 1837 as Twice-Told Tales. The next year, he became engaged to Sophia Peabody. He worked at the Boston Custom House and joined Brook Farm, a transcendentalist community, before marrying Peabody in 1842. The couple moved to The Old Manse in Concord, Massachusetts, later moving to Salem, the Berkshires, then to The Wayside in Concord. The Scarlet Letter was published in 1850, followed by a succession of other novels. A political appointment as consul took Hawthorne and family to Europe before their return to Concord in 1860. Hawthorne died on May 19, 1864, and was survived by his wife and their three children.
ellauri107.html on line 179: The zenith of [Hawthorne and Melville’s] relationship was reached . . . when Moby-Dick was published in middle November of 1851 and was dedicated to Hawthorne [“To Nathaniel Hawthorne: In token of my admiration for his genius”]. Hawthorne’s letter to Melville [at the time], like most of those to his friend, has not been preserved, but Melville’s answer on November 17 . . . speaks of the effect Hawthorne’s letter had upon him, in terms characteristic of his impassioned utterances:
ellauri107.html on line 181: I felt pantheist then—your heart beat in my ribs and mine in yours, and both in God’s. . . . Whence come you, Hawthorne? By what right do you drink from my flagon of life? And when I put it to my lips—lo, they are yours and not mine. . . . Hence this infinite fraternity of feeling. . . . Ah! It’s a long stage, and no inn in sight, and night coming, and the body cold. But with you for a passenger, I am content and can be happy. . . .
ellauri107.html on line 183: As [Arlin]Turner says in analyzing this letter, “[Melville] was aware, it can be assumed, of the inclusiveness and interwoven imagery of his letter, and no less aware of the meaning behind the imagery. The same awareness can be assumed on the part of Hawthorne”. Edwin Haviland Miller, who interprets Melville’s affection for Hawthorne as in part sexual, says that in this passage, “the most ardent and doubtlessly one of the most painful he was ever to write, he candidly and boldly laid bare his love”. Miller goes on to say that “when Hawthorne retreated from Lenox, he retreated from Melville. How Hawthorne felt his reticences keep us from knowing, but his friend wrestled with the problems and nature of the relationship almost until the end of his life”. Turner says only that “there is evidence through the remaining forty years of Melville’s life that he thought he had been rebuffed by Hawthorne, and that he felt a genuine regret for his loss.”
ellauri107.html on line 193: Hawthorne is much more explicit in regard to same sex relationships and perhaps alludes to Melville’s wooing of him in his 1852 novel The Blithedale Romance. In excerpting that work for the website, I introduced it as follows:
ellauri107.html on line 195: In the following excerpts from Hawthorne's The Blithedale Romance, the Hawthorne-like character, poet and narrator Miles Coverdale, and the Melville-like character, passionate monomaniac Hollingsworth suggest Melville's influence on the novel. The first person narrator, a young man who joins a major enterprise with mostly adventure-seeking motives, certainly calls to mind narrator Ishmael in Melville's Moby-Dick. The dark and brawny Hollingsworth, bearing a physical resemblance to Melville, cares for Coverdale and seeks his partnership, moreover, in an intensity that seems to parallel Melville's evident affection for and desire for intimacy with Hawthorne. The sharp, mysterious break in the relationships between the two authors and the fictional pair constitute yet another likeness.
ellauri107.html on line 212: Coverdale concludes the tale of Zenobia's hopeless love for Hollingsworth and enigmatically adds, "It suits me not to explain what was the analogy that I saw, or imagined, between Zenobia's situation and mine; nor, I believe, will the reader detect this one secret, hidden beneath many a revelation which perhaps concerned me less."
ellauri107.html on line 214: Actually, the reader would have to be remarkably obtuse not to recognize the sexual tension between Coverdale and Hollingsworth. If only we could know what Melville thought when he read it! Certainly, Melville was aware that Brook Farm in Roxbury, Massachusetts, which Blithedale represents, had enjoyed the company of Hawthorne as a communal society member for most of 1841. Perhaps he also knew that substantial portions of Coverdale’s first person narration are taken directly from Hawthorne’s Brook Farm journals, and he would certainly know better than we the extent to which the novel may also represent allusions to Hawthorne’s and his experiences together during the year before the publication of Blithedale.
ellauri107.html on line 216: Let me return briefly to Dr. Kesterson for his observation of the circumstances surrounding the creation of Moby-Dick. He notes . . . (Creation of Moby DICK! A dead giveaway! Tästä on jo ollut puhetta.)
ellauri107.html on line 220: [A Tanglewood Tale] dramatizes the developing friendship of Nathaniel Hawthorne and Herman Melville during the 1850-1851 period when both authors resided in Berkshire County, Massachusetts. In spite of their strong attraction to each other, they become estranged by fundamental differences. Puritan-in-spite-of himself Hawthorne is pressed too far when worldly former whaler Melville becomes explicit about shipboard liaisons with fellow sailors. Though the play suggests Hawthorne is curious about same sex relations, the reserved New Englander flees Melville and the Berkshires rather than pursue the subject.
ellauri107.html on line 238: Same sex relationships in the all male environment of Billy Budd’s British as well as Herman Melville’s American ships are understood. As former First Lord of the Admiralty, British Prime Minister Winston Churchill once witheringly quipped, British naval tradition might well be equated with sodomy. Although Billy Budd lacks the “marriage” rites of Moby-Dick’s Ishmael and Queequeg, itcontains endearments for “Handsome Sailor” Billy that leave little doubt as to many of his mates’ ardent feelings toward him. The old Dansker on the British warship originates “Baby Budd,” also shortened to “Baby,” in reference to Billy, “the name by which the foretopman eventually became known aboard ship.” Readers also hear “one Donald” addressing Billy as “Beauty.”
ellauri107.html on line 240: Claggart, in other words, like the Handsome Sailor’s many admirers, finds Billy attractive; but, since he believes that, for some unspecified reason, perhaps a result of paranoia, no closeness can ever exist between the two of them, the more desirable that Claggart perceives Billy, the more he hates him.
ellauri107.html on line 242: In surveying Billy, “sometimes [Claggart’s] melancholy expression would have in it a touch of soft yearning, as if [he] could even have loved Billy but for fate and ban.” Evidently, Claggart has not fully disguised his private appreciation of Billy; but, because he believes something forbids any future for such feelings, he hardens his heart more and more fiercely toward the object of his desire. What “fate” and what “ban” does his misguided imagination perceive? Do their roles on the ship or elsewhere in society somehow doom any intimacy between them? Or does Claggart just presume Billy could never reciprocate his feelings? Might the Master at Arms simply despise sexuality in general and homosexuality in particular and, as a result, find himself driven all the more mad by his uncontrollable “yearning”? Whatever the accurate diagnosis, it is clear that Claggart distorts any positive feelings he possesses for Billy into negative ones with terrible consequences.
ellauri107.html on line 244: Claggart’s repressed, closeted attraction to Billy finds parallels with some interpretations of Hawthorne’s evident spurning of Melville’s too intimate attentions and Hawthorne’s character in The Blithedale Romance Coverdale’s similar rejection of the invitation from Holingsworth to be his “friend of friends, forever.” For Melville, Hawthorne’s Arthur Dimmesdale’s agonizing acknowledgement of adultery must have seemed a stunning parallel with what later generations would term “coming out of the closet.” Whether Hawthorne himself were a closeted gay man, it is clear that Melville was relatively open in his affections for the senior author and that those affections were somehow turned away and seem to have left a wound that never fully healed. The evils of the closet constitute a subtext in Billy Budd that may well have brought to its author’s mind the sad sundering of his closeness with Nathaniel Hawthorne.
ellauri107.html on line 246: Billy Budd provides an implicit indictment of the culture, whether military or civil, that encourages the kind of closet where a Claggart so readily succumbs to his “depravity according to nature.” Captain Vere likewise shows a closed, perhaps also “closeted” mind as ready prey for the phenomenon of evil. In Vere’s presence, as Billy is struck dumb by Claggart’s accusation, Claggart is struck dead by a single blow from Billy’s fist, the only response he can muster to defend himself. Although Vere cherishes Billy as “an angel of God” and knows him to be innocent of Claggart’s charges, he resists any bending of rules to protect him against the harshest of consequences for his act of insubordination. Ruthlessly silencing the dictates of his heart, “sometimes the feminine in man,” Vere effects what Claggart’s malice alone could not -- Billy’s total destruction.
ellauri107.html on line 248: Although British naval mutineers as well as criminals ashore are explicitly shown in Billy Budd’s early chapters to have received forms of amnesty that ultimately contributed to the saving of the nation, Vere offers no such amnesty to Billy Budd. Claggart himself is rumored to have entered the service as an alternative to imprisonment, the navy’s need for manpower leading to frequent waivers of usual punishments; but Billy Budd receives no alternatives, no waivers. At Nelson’s triumphant Trafalgar, the thwarting of Napoleon’s invasion plans meant a “plenary absolution” for all the former offenders who had contributed to the victory. Billy, however, a “peacemaker,” neither a mutineer nor a criminal, makes a single misstep in retaliation against a known liar who seeks to manipulate the system to destroy him, and how is Billy to be absolved? Vere’s “vehemently exclaimed” answer: “the angel must hang!”
ellauri107.html on line 250: Billy is first the victim of Claggart’s closet, one with similarities to the Roy Cohn and J. Edgar Hoover kinds that project self-loathing onto their targets. Vere’s condition, on the other hand, while containing degrees of benevolence, ultimately emerges as more deadly than Claggart’s. Associating his heart with his hated feminine side, Vere crushes down his capacity for love and compassion with a thoroughly brutal, Night-of-the-Long-Knives sort of intolerance. He, who would never have initiated Billy’s demise, will not permit his own ardor to soften his inflexible judgment, as that would evidently equate with irresolution and weakness. After all, he might rationalize, he is the Captain and the Captain has an image to uphold – right? Forget justice; forget humane treatment; maintaining machismo holds precedence over all! And the tragic result: mindless, meaningless, totally unnecessary suffering and loss on the altar of nothing less than evil itself!
ellauri107.html on line 258: Joseph Welch, the Army's attorney in the hearings, made an apparent reference to Cohn's homosexuality. After asking a witness, at McCarthy's request, if a photo entered as evidence "came from a pixie", he defined "pixie" as "a close relative of a fairy". "Pixie" was a camera-model name at the time; "fairy" is a derogatory term for a homosexual man. The people at the hearing recognized the implication, and found it amusing; Cohn later called the remark "malicious," "wicked," and "indecent."
ellauri107.html on line 262: Cohn always denied his homosexuality in public, however, in private he was open about his sexual orientation with a few select friends. He had several long-term boyfriends over the course of his life, including a man called Russell Eldridge who died from AIDS in 1984, and for the last two years of his life, Cohn was partnered to a man 30 years his junior called Peter Fraser. Fraser inherited Cohn's house in Manhattan after Cohn died from AIDS in 1986.
ellauri107.html on line 390: Oi mixi hylkäsinkään Dina Dornbuschin - ja vielä Maureenin takia? Sitä en anna Maureenille ikinä anteexi! Jos oisin mennyt sijaisexi Amherstiin voisin olla nyt brexit-Oxfordissa maanpakolaisena kuten Ympyräsuu. Noinkohan kohta englantilaisten tankit vyöryy Glasgowiin ja Edinburghiin kuin Prahan keväänä.
ellauri107.html on line 396: And yet he is no Pilate (what?) or Iago (a nigger hater), merely a sad old jew with a hard-on (now there's fiction for you), raping against the dying of the light.
ellauri107.html on line 406: The author’s sanctioned biographer, Claudia Roth Pierpont, comments that the Drenka “enlarges the sense of female possibility, and that’s what heroines are for”. Of course, Roth rather ruins this reverence by having Sabbath masturbate on her grave (and he’s not the only character who does), but then Phil always has to spoil the party. He's a real party pooper is Phil.
ellauri107.html on line 408: So why do we put up with him? (Sabbath? No I mean Roth.) Are we just drawn by the villainous? Who "we"? Speak for yourself motherfucker. Whose name was Jude Cook. Översatt på svenska: judekuk. Phil had good reason to be afraid of the judgment day.
ellauri107.html on line 414: Babbitt (1922), by Sinclair Lewis, is a satirical novel about American culture and society that critiques the vacuity of middle class life and the social pressure toward conformity. The controversy provoked by Babbitt was influential in the decision to award the Nobel Prize in Literature to Lewis in 1930.
ellauri107.html on line 416: The word "Babbitt" entered the English language as a "person and especially a business or professional man who conforms unthinkingly to prevailing middle-class standards".
ellauri107.html on line 418: In Babbitt (1922), Sinclair Lewis created a living and breathing man with recognizable hopes and dreams, not a caricature. To his publisher, Lewis wrote: “He is all of us Americans at 46, prosperous, but worried, wanting — passionately — to seize something more than motor cars and a house before it's too late.” George F. Babbitt's mediocrity is central to his realism; Lewis believed that the fatal flaw of previous literary representations of the American businessman was in portraying him as “an exceptional man.”
ellauri107.html on line 422: George F. Babbitt was an archetype of the American city dwellers who touted the virtues of Republicanism, Presbyterianism, and absolute conformity because "it is not what he feels and aspires that moves him primarily; it is what the folks about him will think of him. His politics is communal politics, mob politics, herd politics; his religion is a public rite wholly without subjective significance." Mencken said that Babbitt was the literary embodiment of everything wrong with American society.
ellauri107.html on line 436: His name was George F. Babbitt. He was forty-six years old now, in April, 1920, and he made nothing in particular, neither butter nor shoes nor poetry, but he was nimble in the calling of selling houses for more than people could afford to pay.
ellauri107.html on line 438: Myra Babbitt—Mrs. George F. Babbitt—was definitely mature. She had creases from the corners of her mouth to the bottom of her chin, and her plump neck bagged. But the thing that marked her as having passed the line was that she no longer had reticences before her husband, and no longer worried about not having reticences. She was in a petticoat now, and corsets which bulged, and unaware of being seen in bulgy corsets. She had become so dully habituated to married life that in her full matronliness she was as sexless as an anemic nun. She was a good woman, a kind woman, a diligent woman, but no one, save perhaps Tinka her ten-year-old, was at all interested in her or entirely aware that she was alive.
ellauri107.html on line 439: “Now you look here! The first thing you got to understand is that all this uplift and flipflop and settlement-work and recreation is nothing in God's world but the entering wedge for socialism. The sooner a man learns he isn't going to be coddled, and he needn't expect a lot of free grub and, uh, all these free classes and flipflop and doodads for his kids unless he earns 'em, why, the sooner he'll get on the job and produce—produce—produce! That's what the country needs, and not all this fancy stuff that just enfeebles the will-power of the working man and gives his kids a lot of notions above their class. And you—if you'd tend to business instead of fooling and fussing—All the time! When I was a young man I made up my mind what I wanted to do, and stuck to it through thick and thin, and that's why I'm where I am to-day, and—Myra! What do you let the girl chop the toast up into these dinky little chunks for? Can't get your fist onto 'em. Half cold, anyway!”
ellauri107.html on line 444: In the comedy Andria (“The Girl of Andros”) by the Roman poet Terentius, Simo uses it to comment on the tears of his son Pamphilus at the funeral of a neighbor to his interlocutor Sosias. At first he was of the opinion that these were an expression of special sympathy and was pleased about it. But when he discovered that the deceased's pretty sister was also a member of the funeral procession, he realized that his son's emotion was only faked to get closer to him: hinc illae lacrumae, haec illast misericordia. ("Hence his tears, that is the reason for his pity!").
ellauri107.html on line 448: “Lots of news. Terrible big tornado in the South. Hard luck, all right. But this, say, this is corking! Beginning of the end for those fellows! New York Assembly has passed some bills that ought to completely outlaw the socialists! And there's an elevator-runners' strike in New York and a lot of college boys are taking their places. That's the stuff! And a mass-meeting in Birmingham's demanded that this Mick agitator, this fellow De Valera, be deported. Dead right, by golly! All these agitators paid with German gold anyway. And we got no business interfering with the Irish or any other foreign government. Keep our hands strictly off. And there's another well-authenticated rumor from Russia that Lenin is dead. That's fine. It's beyond me why we don't just step in there and kick those Bolshevik cusses out.”
ellauri107.html on line 456: He searched for an attitude, but neither as a Republican, a Presbyterian, an Elk, nor a real-estate broker did
ellauri107.html on line 458: he have any doctrine about preacher-mayors laid down for him, so he grunted and went on. She looked sympathetic and did not hear a word. Later she would read the headlines, the society columns, and the department-store advertisements.
ellauri107.html on line 465: Looking out for #1 ellauri107.html on line 466: He serenely believed that the one purpose of the real-estate business was to make money for George F. Babbitt. True, it was a good advertisement at Boosters' Club lunches, and all the varieties of Annual Banquets to which Good Fellows were invited, to speak sonorously of Unselfish Public Service, the Broker's Obligation to Keep Inviolate the Trust of His Clients, and a thing called Ethics, whose nature was confusing but if you had it you were a High-class Realtor and if you hadn't you were a shyster, a piker, and a fly-by-night. These virtues awakened Confidence, and enabled you to handle Bigger Propositions. But they didn't imply that you were to be impractical and refuse to take twice the value of a house if a buyer was such an idiot that he didn't jew you down on the asking-price.
ellauri107.html on line 469: He had, with indignation at the criticism of Zenith, skimmed through a report in which the notorious pessimist Seneca Doane, the radical lawyer, asserted that to throw boys and young girls into a bull-pen crammed with men suffering from syphilis, delirium tremens, and insanity was not the perfect way of educating them. He had controverted the report by growling, “Folks that think a jail ought to be a bloomin' Hotel Thornleigh make me sick. If people don't like a jail, let 'em behave 'emselves and keep out of it. Besides, these reform cranks always exaggerate.” That was the beginning and quite completely the end of his investigations into Zenith's charities and corrections; and as to the “vice districts” he brightly expressed it, “Those are things that no decent man monkeys with. Besides, smatter fact, I'll tell you confidentially: it's a protection to our daughters and to decent women to have a district where tough nuts can raise cain. Keeps 'em away from our own homes.”
ellauri107.html on line 470: “A good labor union is of value because it keeps out radical unions, which would destroy property. No one ought to be forced to belong to a union, however. All labor agitators who try to force men to join a union should be hanged. In fact, just between ourselves, there oughtn't to be any unions allowed at all; and as it's the best way of fighting the unions, every business man ought to belong to an employers'-association and to the Chamber of Commerce. In union there is strength. So any selfish hog who doesn't join the Chamber of Commerce ought to be forced to.”
ellauri107.html on line 474: “Course I don't mean to say that every ad I write is literally true or that I always believe everything I say when I give some buyer a good strong selling-spiel. You see—you see it's like this: In the first place, maybe the owner of the property exaggerated when he put it into my hands, and it certainly isn't my place to go proving my principal a liar! And then most folks are so darn crooked themselves that they expect a fellow to do a little lying, so if I was fool enough to never whoop the ante I'd get the credit for lying anyway! In self-defense I got to toot my own horn, like a lawyer defending a client—his bounden duty, ain't it, to bring out the poor dub's good points? Why, the Judge himself would bawl out a lawyer that didn't, even if they both knew the guy was guilty! But even so, I don't pad out the truth like Cecil Rountree or Thayer or the rest of these realtors. Fact, I think a fellow that's willing to deliberately up and profit by lying ought to be shot!”
ellauri107.html on line 477: The Athletic Club building is nine stories high, yellow brick with glassy roof-garden above and portico of huge limestone columns below. The lobby, with its thick pillars of porous Caen stone, its pointed vaulting, and a brown glazed-tile floor like well-baked bread-crust, is a combination of cathedral-crypt and rathskeller. The members rush into the lobby as though they were shopping and hadn't much time for it. Thus did Babbitt enter, and to the group standing by the cigar-counter he whooped, “How's the boys? How's the boys? Well, well, fine day!”
ellauri107.html on line 478: Jovially they whooped back—Vergil Gunch, the coal-dealer, Sidney Finkelstein, the ladies'-ready-to-wear buyer for Parcher & Stein's department-store, and Professor Joseph K. Pumphrey, owner of the Riteway Business College and instructor in Public Speaking, Business English, Scenario Writing, and Commercial Law. Though Babbitt admired this savant, and appreciated Sidney Finkelstein as “a mighty smart buyer and a good liberal spender,” it was to Vergil Gunch that he turned with enthusiasm. Mr. Gunch was president of the Boosters' Club, a weekly lunch-club, local chapter of a national organization which promoted sound business and friendliness among Regular Fellows. He was also no less an official than Esteemed Leading Knight in the Benevolent and Protective Order of Elks, and it was rumored that at the next election he would be a candidate for Exalted Ruler. He was a jolly man, given to oratory and to chumminess with the arts.
ellauri107.html on line 481: Say, Sid,” Babbitt turned to Finkelstein, the buyer, “got something wanta ask you about. I went out and bought me an electric cigar-lighter for the car, this noon, and—”
ellauri107.html on line 483: “Yep, finally decided I'd buy me one. Got the best on the market, the clerk said it was. Paid five bucks for it. Just wondering if I got stuck. What do they charge for 'em at the store, Sid?”
ellauri107.html on line 484: Finkelstein asserted that five dollars was not too great a sum, not for a really high-class lighter which was suitably nickeled and provided with connections of the very best quality. “I always say—and believe me, I base it on a pretty fairly extensive mercantile experience—the best is the cheapest in the long run. Of course if a fellow wants to be a Jew about it, he can get cheap junk, but in the long RUN, the cheapest thing is—the best you can get! Now you take here just th' other day: I got a new top for my old boat and some upholstery, and I paid out a hundred and twenty-six fifty, and of course a lot of fellows would say that was too much—Lord, if the Old Folks—they live in one of these hick towns up-state and they simply can't get onto the way a city fellow's mind works, and then, of course, they're Jews, and they'd lie right down and die if they knew Sid had anted up a hundred and twenty-six bones. But I don't figure I was stuck, George, not a bit. Machine looks brand new now—not that it's so darned old, of course; had it less 'n three years, but I give it hard service; never drive less 'n a hundred miles on Sunday and, uh—Oh, I don't really think you got stuck, George. In the LONG run, the best is, you might say, it's unquestionably the cheapest.”
ellauri107.html on line 487: They grinned and went into the Neronian washroom, where a line of men bent over the bowls inset along a prodigious slab of marble as in religious prostration before their own images in the massy mirror. Voices thick, satisfied, authoritative, hurtled along the marble walls, bounded from the ceiling of lavender-bordered milky tiles, while the lords of the city, the barons of insurance and law and fertilizers and motor tires, laid down the law for Zenith; announced that the day was warm-indeed, indisputably of spring; that wages were too high and the interest on mortgages too low; that Babe Ruth, the eminent player of baseball, was a noble man; and that “those two nuts at the Climax Vaudeville Theater this week certainly are a slick pair of actors.”
ellauri107.html on line 490: “And business! The roofing business! Roofs for cowsheds! Oh, I don't mean I haven't had a lot of fun out of the Game; out of putting it over on the labor unions, and seeing a big check coming in, and the business increasing. But what's the use of it? You know, my business isn't distributing roofing—it's principally keeping my competitors from distributing roofing. Same with you. All we do is cut each other's throats and make the public pay for it!”
ellauri107.html on line 492: one-third are miserable and know it. They hate the whole peppy, boosting, go-ahead game, and they're bored by their wives and think their families are fools—at least when they come to forty or forty-five they're bored—and they hate business, and they'd go—Why do you suppose there's so many 'mysterious' suicides? Why do you suppose so many Substantial Citizens jumped right into the war? Think it was all patriotism?”
ellauri107.html on line 494: “Why not? Though I've never discovered anybody that knew what the deuce Man really was made for!”
ellauri107.html on line 496: “Good Lord, I don't know what 'rights' a man has! And I don't know the solution of boredom. If I did, I'd be the one philosopher that had the cure for living. But I do know that about ten times as many people find their lives dull, and unnecessarily dull, as ever admit it; and I do believe that if we busted out and admitted it sometimes, instead of being nice and patient and loyal for sixty years, and then nice and patient and dead for the rest of eternity, why, maybe, possibly, we might make life more fun.”
ellauri107.html on line 501: “Look here, Stan; let's get this clear. You've got an idea somehow that it's you that do all the selling. Where d' you get that stuff? Where d' you think you'd be if it wasn't for our capital behind you, and our lists of properties, and all the prospects we find for you? All you got to do is follow up our tips and close the deal. The hall-porter could sell Babbitt-Thompson listings! You say you're engaged to a girl, but have to put in your evenings chasing after buyers. Well, why the devil shouldn't you? What do you want to do? Sit around holding her hand? Let me tell you, Stan, if your girl is worth her salt, she'll be glad to know you're out hustling, making some money to furnish the home-nest, instead of doing the lovey-dovey. The kind of fellow that kicks about working overtime, that wants to spend his evenings reading trashy novels or spooning and exchanging a lot of nonsense and foolishness with some girl, he ain't the kind of upstanding, energetic young man, with a future—and with Vision!—that we want here. How about it? What's your Ideal, anyway? Do you want to make money and be a responsible member of the community, or do you want to be a loafer, with no Inspiration or Pep?”
ellauri107.html on line 505: This advance in civilization could be carried too far, Babbitt perceived. Noel Ryland, sales-manager of the Zeeco, was a frivolous graduate of Princeton, while Babbitt was a sound and standard ware from that great department-store, the State University. Ryland wore spats, he wrote long letters about City Planning and Community Singing, and, though he was a Booster, he was known to carry in his pocket small volumes of poetry in a foreign language. All this was going too far. Henry Thompson was the extreme of insularity, and Noel Ryland the extreme of frogginess, while between them, supporting the state, defending the evangelical churches and domestic brightness and sound business, were Babbitt and his friends.
ellauri107.html on line 507: Put your John Hancock on that line! To sign one's name on a document or other item. John Hancock, an influential figure in the American Revolution, is known for his especially large and legible signature on the Declaration of Independence. As soon as you put your John Hancock on these papers, you'll be the proud owner of a brand new car!
ellauri107.html on line 513: Babbitt looked up irritably from the comic strips in the Evening Advocate. They composed his favorite literature and art, these illustrated chronicles in which Mr. Mutt hit Mr. Jeff with a rotten egg, and Mother corrected Father's vulgarisms by means of a rolling-pin. With the solemn face of a devotee, breathing heavily through his open mouth, he plodded nightly through every picture, and during the rite he detested interruptions. Furthermore, he felt that on the subject of Shakespeare he wasn't really an authority. Neither the Advocate-Times, the Evening Advocate, nor the Bulletin of the Zenith Chamber of Commerce had ever had an editorial on the matter, and until one of them had spoken he found it hard to form an original opinion. But even at risk of floundering in strange bogs, he could not keep out of an open controversy.
ellauri107.html on line 514: “I'll tell you why you have to study Shakespeare and those. It's because they're required for college entrance, and that's all there is to it! Personally, I don't see myself why they stuck 'em into an up-to-date high-school system like we have in this state. Be a good deal better if you took Business English, and learned how to write an ad, or letters that would pull. But there it is, and there's no talk, argument, or discussion about it! Trouble with you, Ted, is you always want to do something different! If you're going to law-school—and you are!—I never had a chance to, but I'll see that you do—why, you'll want to lay in all the English and Latin you can get.”
ellauri107.html on line 515: “Oh punk. I don't see what's the use of law-school—or even finishing high school. I don't want to go to college 'specially. Honest, there's lot of fellows that have graduated from colleges that don't begin to make as much money as fellows that went to work early. Old Shimmy Peters, that teaches Latin in the High, he's a what-is-it from Columbia and he sits up all night reading a lot of greasy books and he's always spieling about the 'value of languages,' and the poor soak doesn't make but eighteen hundred a year, and no traveling salesman would think of working for that. I know what I'd like to do. I'd like to be an aviator, or own a corking big garage, or else—a fellow was telling me about it yesterday—I'd like to be one of these fellows that the Standard Oil
ellauri107.html on line 518: He snatched from the back of his geometry half a hundred advertisements of those home-study courses which the energy and foresight of American commerce have contributed to the science of education. The first displayed the portrait of a young man with a pure brow, an iron jaw, silk socks, and hair like patent leather. Standing with one hand in his trousers-pocket and the other extended with chiding forefinger, he was bewitching an audience of men with gray beards, paunches, bald heads, and every other sign of wisdom and prosperity. Above the picture was an inspiring educational symbol—no antiquated lamp or torch or owl of Minerva, but a row of dollar signs. The text ran:
ellauri107.html on line 554: With the threat of serious illness hanging over her, Milly decides to travel to Venice with Mrs. Stringham. Aunt Maud, Kate and Densher follow her. At a party Milly gives in her Venice palazzo (the older Palazzo Barbaro, called "Palazzo Leporelli" in the novel), Kate finally reveals her complete plan to Densher: he is to marry Milly so that, after her presumably soon-to-occur death, he will inherit the money they can marry on. Densher had suspected this was Kate's idea, and he demands that she consummate their affair before he will go along with her plan.
ellauri107.html on line 556: Aunt Maud and Kate return to London while Densher remains with Milly. Unfortunately, the dying girl learns from a former suitor of Kate's about the plot to get her money. She withdraws from Densher and her condition deteriorates. Densher sees her one last time before he leaves for London, where he eventually receives news of Milly's death. Milly does leave him a large amount of money despite everything. But Densher does not accept the money, and he will not marry Kate unless she also refuses the bequest. Conversely, if Kate chooses the money instead of him, Densher offers to make the bequest over to her in full. The lovers part on the novel's final page with a cryptic exclamation from Kate: "We shall never be again as we were!"
ellauri108.html on line 32: Princes shall come out of Egypt, Ethiopia shall stretch forth her hand unto God.
ellauri108.html on line 34: That the hungry be fed, the sick nourished, the aged protected, and the infant cared for.
ellauri108.html on line 55: · · · Will our Hebrew Warrior Lil Isaac be able to withstand the threats of Butch the School Bully? Will Lil Isaac stand for the pledge? Watch to find out!
ellauri108.html on line 63: Jah or Yah (Hebrew: יה, Yah) is a short form of Hebrew: יהוה (YHWH), the four letters that form the tetragrammaton, the personal name of God: Yahweh, which the ancient Israelites used. The conventional Christian English pronunciation of Jah is /ˈdʒɑː/, even though the letter J here transliterates the palatal approximant (Hebrew י Yodh). The spelling Yah is designed to make the pronunciation /ˈjɑː/ explicit in an English-language context (see also romanization of Hebrew), especially for Christians who may not use Hebrew regularly during prayer and study.
ellauri108.html on line 65: This short form of the name occurs 50 times in the text of the Hebrew Bible, of which 24 form part of the phrase "Hallelujah". In the Christian King James Version (1611) there is a single instance of JAH (capitalized), in Psalm 68:4. An American Translation (1939) and the New King James Version "NKJV" (1982) follows KJV in using Yah in this verse.
ellauri108.html on line 67: While pronouncing the tetragrammaton is forbidden for Jews, articulating "Jah"/"Yah" is allowed, but is usually confined to prayer and study. In the modern English-language Christian context, the name Jah is commonly associated with the Rastafari.
ellauri108.html on line 69: Yahweh was the national god of the kingdoms of Israel (Samaria) and Judah. The short form Jah/Yah, which appears in Exodus 15:2 and 17:16, Psalm 89:9, Song of Songs 8:6, is preserved also in theophoric names such as Elijah ("my god is Jah"), Malchijah ("my king is Jah"), and Adonijah ("my lord is Jah"), etc. as well as in the phrase Hallelujah. The name Joel is derived from combining the word Jah with the word El.
ellauri108.html on line 71: At Revelation 19:1-6, Jah is embedded in the phrase "hallelujah" (Tiberian halləlûyāh), a Hebrew expression that literally means "Praise Jah". The short form "IA" (Yah or Jah (יה)) in the phrase hallelouia (Ἁλληλουιά) is transcribed by the Greek ia.
ellauri108.html on line 73: In the King James Version of the Christian Bible, the Hebrew יהּ is transliterated as "JAH" (capitalised) in only one instance: "Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him". An American Translation renders the Hebrew word as "Yah" in this verse. In the 1885 Revised Version and its annotated study edition, The Modern Reader's Bible, which uses the Revised Version as its base text, also transliterates "JAH" in Psalms 89:8 which reads,"O LORD God of hosts, who is a mighty one, like unto thee, O JAH? and thy faithfulness is round about thee".
ellauri108.html on line 75: With the rise of the Reformation, reconstructions of the Tetragrammaton became popular. The Tyndale Bible was the first English translation to use the anglicized reconstruction. The modern letter "J" settled on its current English pronunciation only around 500 years ago; in Ancient Hebrew, the first consonant of the Tetragrammaton always represents a "Y" sound.
ellauri108.html on line 77: Rotherham's Emphasised Bible includes 49 uses of Jah. In the Sacred Scriptures Bethel Edition Bible, the Jerusalem Bible, and the New Jerusalem Bible (prior to 1998) the name "YHWH" and its abbreviated form "Yah" is found. The New World Translation of the Holy Scriptures, used primarily by Jehovah's Witnesses, employs "Jah" in the Hebrew Scriptures, and translates Hallelujah as "Praise Jah" in the Greek Scriptures. The Divine Name King James Bible employs "JAH" in 50 instances within the Old Testament according to the Divine Name Concordance of the Divine Name King James Bible, Second Edition.
ellauri108.html on line 90: Rastafari use the terms Jah or sometimes Jah Jah as a term for the Lord God of Israel or Haile Selassie, who some Rastafari regard as the incarnation of the God of the Old Testament or as the reincarnation of Jesus Christ, who is also known by the Ethiopian title Janhoy.
ellauri108.html on line 94: Jesus is an important figure in Rastafari. However, practitioners reject the traditional Christian view of Jesus, particularly the depiction of him as a white European, believing that this is a perversion of the truth. They believe that Jesus was a black African, and that the white Jesus was a false god. Many Rastas regard Christianity as the creation of the white man; they treat it with suspicion out of the view that the oppressors (white Europeans) and the oppressed (black Africans) cannot share the same God. Many Rastas take the view that the God worshipped by most white Christians is actually the Devil, and a recurring claim among Rastas is that the Pope is Satan or the Antichrist. Rastas therefore often view Christian preachers as deceivers and regard Christianity as being guilty of furthering the oppression of the African diaspora, frequently referring to it as having perpetrated "mental enslavement".
ellauri108.html on line 96: Haile Selassie, the Emperor of Ethiopia between 1930 and 1974. He is of central importance to Rastas, many of whom regard him as the Second Coming of Jesus and thus God incarnate in human form.
ellauri108.html on line 98: From its origins, Rastafari was intrinsically linked with Haile Selassie, the Emperor of Ethiopia from 1930 to 1974. He remains the central figure in Rastafari ideology, and although all Rastas hold him in esteem, precise interpretations of his identity differ. Understandings of how Haile Selassie relates to Jesus vary among Rastas. Many, although not all, believe that the Ethiopian monarch was the Second Coming of Jesus, legitimising this by reference to their interpretation of the nineteenth chapter of the Book of Revelation. By viewing Haile Selassie as Jesus, these Rastas also regard him as the messiah prophesied in the Old Testament, the manifestation of God in human form, and "the living God". Some perceive him as part of a Trinity, alongside God as Creator and the Holy Spirit, the latter referred to as "the Breath within the temple". Rastas who view Haile Selassie as Jesus argue that both were descendants from the royal line of the Biblical king David, while Rastas also emphasise the fact that the Makonnen dynasty, of which Haile Selassie was a member, claimed descent from the Biblical figures Solomon and the Queen of Sheba.
ellauri108.html on line 100: Other Rastas see Selassie as embodying Jesus' teachings and essence but reject the idea that he was the literal reincarnation of Jesus. Members of the Twelve Tribes of Israel denomination, for instance, reject the idea that Selassie was the Second Coming, arguing that this event has yet to occur. From this perspective, Selassie is perceived as a messenger or emissary of God rather than a manifestation of God himself. Rastas holding to this view sometimes regard the deification of Haile Selassie as naïve or ignorant, in some cases thinking it as dangerous to worship a human being as God. There are various Rastas who went from believing that Haile Selassie was both God incarnate and the Second Coming of Jesus to seeing him as something distinct.
ellauri108.html on line 102: On being crowned, Haile Selassie was given the title of "King of Kings and Lord of Lords, Conquering Lion of the Tribe of Judah". Rastas use this title for Haile Selassie alongside others, such as "Almighty God", "Judge and Avenger", "King Alpha and Queen Omega", "Returned Messiah", "Elect of God", and "Elect of Himself". Rastas also view Haile Selassie as a symbol of their positive affirmation of Africa as a source of spiritual and cultural heritage.
ellauri108.html on line 104: While he was emperor, many Jamaican Rastas professed the belief that Haile Selassie would never die. The 1974 overthrow of Haile Selassie by the military Derg and his subsequent death in 1975 resulted in a crisis of faith for many practitioners. Some left the movement altogether. Others remained, and developed new strategies for dealing with the news. Some Rastas believed that Selassie did not really die and that claims to the contrary were Western misinformation. To bolster their argument, they pointed to the fact that no corpse had been produced; in reality, Haile Selassie's body had been buried beneath his palace, remaining undiscovered there until 1992. Another perspective within Rastafari acknowledged that Haile Selassie's body had perished, but claimed that his inner essence survived as a spiritual force. A third response within the Rastafari community was that Selassie's death was inconsequential as he had only been a "personification" of Jah rather than Jah himself.
ellauri108.html on line 108: According to Clarke, Rastafari is "concerned above all else with black consciousness, with rediscovering the identity, personal and racial, of black people". The Rastafari movement began among Afro-Jamaicans who wanted to reject the British imperial culture that dominated Jamaica and replace it with a new identity based on a reclamation of their African heritage. Its emphasis is on the purging of any belief in the inferiority of black people, and the superiority of white people, from the minds of its followers. Rastafari is therefore Afrocentric, equating blackness with the African continent, and endorsing a form of Pan-Africanism.
ellauri108.html on line 112: There is no uniform Rasta view on race. Black supremacy was a theme early in the movement, with the belief in the existence of a distinctly black African race that is superior to other racial groups. While some still hold this belief, non-black Rastas are now widely accepted in the movement. Rastafari's history has opened the religion to accusations of racism. Cashmore noted that there was an "implicit potential" for racism in Rasta beliefs but he also noted that racism was not "intrinsic" to the religion. Some Rastas have acknowledged that there is racism in the movement, primarily against Europeans and Asians. Some Rasta sects reject the notion that a white European can ever be a legitimate Rasta. Other Rasta sects believe that an "African" identity is not inherently linked to black skin but rather is about whether an individual displays an African "attitude" or "spirit".
ellauri108.html on line 115: Rastafari teaches that the black African diaspora are exiles living in "Babylon", a term which it applies to Western society. For Rastas, European colonialism and global capitalism are regarded as manifestations of Babylon, while police and soldiers are viewed as its agents. The term "Babylon" is adopted because of its Biblical associations. In the Old Testament, Babylon is the Mesopotamian city where the Israelites were held captive, exiled from their homeland, between 597 and 586 BCE; Rastas compare the exile of the Israelites in Mesopotamia to the exile of the African diaspora outside Africa. In the New Testament, "Babylon" is used as a euphemism for the Roman Empire, which was regarded as acting in a destructive manner that was akin to the way in which the ancient Babylonians acted. Rastas perceive the exile of the black African diaspora in Babylon as an experience of great suffering, with the term "suffering" having a significant place in Rasta discourse.
ellauri108.html on line 117: Rastas view Babylon as being responsible for both the Atlantic slave trade which removed enslaved Africans from their continent and the ongoing poverty which plagues the African diaspora. Rastas turn to Biblical scripture to explain the Atlantic slave trade, believing that the enslavement, exile, and exploitation of black Africans was punishment for failing to live up to their status as Jah's chosen people. Many Rastas, adopting a Pan-Africanist ethos, have criticised the division of Africa into nation-states, regarding this as a Babylonian development, and are often hostile to capitalist resource extraction from the continent. Rastas seek to delegitimise and destroy Babylon, something often conveyed in the Rasta aphorism "Chant down Babylon". Rastas often expect the white-dominated society to dismiss their beliefs as false, and when this happens they see it as confirmation of the correctness of their faith.
ellauri108.html on line 119: Rastas view "Zion" as an ideal to which they aspire. As with "Babylon", this term comes from the Bible, where it refers to an idealised Jerusalem. Rastas use "Zion" either for Ethiopia specifically or for Africa more broadly, the latter having an almost mythological identity in Rasta discourse. Many Rastas use the term "Ethiopia" as a synonym for "Africa"; thus, Rastas in Ghana for instance described themselves as already living within "Ethiopia". Other Rastas apply the term "Zion" to Jamaica or they use it to describe a state of mind.
ellauri108.html on line 121: In portraying Africa as their "Promised Land", Rastas reflect their desire to escape what they perceive as the domination and degradation that they experience in Babylon. During the first three decades of the Rastafari movement, it placed strong emphasis on the need for the African diaspora to be repatriated to Africa. To this end, various Rastas lobbied the Jamaican government and United Nations to oversee this resettlement process. Other Rastas organised their own transportation to the African continent. Critics of the movement have argued that the migration of the entire African diaspora to Africa is implausible, particularly as no African country would welcome this.
ellauri108.html on line 123: By the movement's fourth decade, the desire for physical repatriation to Africa had declined among Rastas, a change influenced by observation of the 1983–1985 famine in Ethiopia. Rather, many Rastas saw the idea of returning to Africa in a metaphorical sense, entailing the restoration of their pride and self-confidence as people of black African descent. The term "liberation before repatriation" began to be used within the movement. Some Rastas seek to transform Western society so that they may more comfortably live within it rather than seeking to move to Africa. There are nevertheless many Rastas who continue to emphasise the need for physical resettlement of the African diaspora in Africa.
ellauri108.html on line 133: Some Rastas have promoted activism as a means of achieving socio-political reform, while others believe in awaiting change that will be brought about through divine intervention in human affairs. In Jamaica, Rastas typically do not vote, derogatorily dismissing politics as "politricks", and rarely involve themselves in political parties or unions. The Rasta tendency to believe that socio-political change is inevitable opens the religion up to the criticism from the political left that it encourages adherents to do little or nothing to alter the status quo. Other Rastas do engage in political activism; the Ghanaian Rasta singer-songwriter Rocky Dawuni for instance was involved in campaigns promoting democratic elections, while in Grenada, many Rastas joined the People's Revolutionary Government formed in 1979.
ellauri108.html on line 137: Rasta women usually wear clothing that covers their head and hides their body contours. Trousers are usually avoided, in favour of long skirts. Women are expected to cover their head while praying, and in some Rasta groups this is expected of them whenever in public. Rasta discourse insists this female dress code is necessary to prevent women attracting men and presents it as an antidote to the sexual objectification of women in Babylon. Rasta men are permitted to wear whatever they choose. Although men and women took part alongside each other in early Rasta rituals, from the late 1940s and 1950s the Rasta community increasingly encouraged gender segregation for ceremonies. This was legitimised with the explanation that women were impure through menstruation and that their presence at the ceremonies would distract male participants.
ellauri108.html on line 139: As it existed in Jamaica, Rastafari did not promote monogamy. Rasta men are permitted multiple female sex partners, while women are expected to reserve their sexual activity for one male partner. Marriage is not usually formalised through legal ceremonies but is a common-law affair, although many Rastas are legally married. Rasta men refer to their female partners as "queens", or "empresses", while the males in these relationships are known as "kingmen". Rastafari places great importance on family life and the raising of children, with reproduction being encouraged. The religion emphasises the place of men in child-rearing, associating this with the recovery of African manhood. Women often work, sometimes while the man raises the children at home. Rastafari typically rejects feminism, although since the 1970s growing numbers of Rasta women have called for greater gender equity in the movement. The scholar Terisa E. Turner for instance encountered Kenyan feminists who were appropriating Rastafari content to suit their political agenda. Some Rasta women have challenged gender norms by wearing their hair uncovered in public and donning trousers.
ellauri108.html on line 141: Rastafari regards procreation as the purpose of sex, and thus oral and anal sex are usually forbidden. Both contraception and abortion are usually censured, and a common claim in Rasta discourse is that these were inventions of Babylon to decrease the black African birth-rate. Rastas typically express hostile attitudes to homosexuality, regarding homosexuals as evil and unnatural; this attitude derives from references to same-sex sexual activity in the Bible. Homosexual Rastas probably conceal their sexual orientation because of these attitudes. Rastas typically see the growing acceptance of birth control and homosexuality in Western society as evidence of the degeneration of Babylon as it approaches its apocalyptic end.
ellauri108.html on line 143: Rastas refer to their cultural and religious practices as "livity". Rastafari does not place emphasis on hierarchical structures. It has no professional priesthood, with Rastas believing that there is no need for a priest to act as mediator between the worshipper and divinity. It nevertheless has "elders", an honorific title bestowed upon those with a good reputation among the community. Although respected figures, they do not necessarily have administrative functions or responsibilities. When they do oversee ritual meetings, they are often responsible for helping to interpret current events in terms of Biblical scripture. Elders often communicate with each other through a network to plan movement events and form strategies.
ellauri108.html on line 147: One of the central activities at groundings is "reasoning". This is a discussion among assembled Rastas about the religion's principles and their relevance to current events. These discussions are supposed to be non-combative, although attendees can point out the fallacies in any arguments presented. Those assembled inform each other about the revelations that they have received through meditation and dream. Each contributor is supposed to push the boundaries of understanding until the entire group has gained greater insight into the topic under discussion. In meeting together with like-minded individuals, reasoning helps Rastas to reassure one another of the correctness of their beliefs. Rastafari meetings are opened and closed with prayers. These involve supplication of God, the supplication for the hungry, sick, and infants, and calls for the destruction of the Rastas' enemies, and then close with statements of adoration.
ellauri108.html on line 148: Princes shall come out of Egypt, Ethiopia shall stretch forth her hand unto God. Oh thou God of Ethiopia, thou God of divine majesty, thy spirit come within our hearts to dwell in the parts of righteousness. That the hungry be fed, the sick nourished, the aged protected, and the infant cared for. Teach us love and loyalty as it is in Zion.
ellauri108.html on line 152: Nyabinghi Issemblies typically take place in rural areas, being situated in the open air or in temporary structures—known as "temples" or "tabernacles"—specifically constructed for the purpose. Any elder seeking to sponsor a Nyabinghi Issembly must have approval from other elders and requires the adequate resources to organise such an event. The assembly usually lasts between three and seven days. During the daytime, attendees engage in food preparation, ganja smoking, and reasoning, while at night they focus on drumming and dancing around bonfires. Nyabinghi Issemblies often attract Rastas from a wide area, including from different countries. They establish and maintain a sense of solidarity among the Rasta community and cultivate a feeling of collective belonging. Unlike in many other religions, rites of passage play no role in Rastafari; on death, various Rastas have been given Christian funerals by their relatives, as there are no established Rasta funeral rites.
ellauri108.html on line 154: The principal ritual of Rastafari is the smoking of ganja, also known as marijuana or cannabis or pot. Among the names that Rastas give to the plant are callie, Iley, "the herb", "the holy herb", "the grass", and "the weed". Cannabis is usually smoked during groundings, although some practitioners also smoke it informally in other contexts. Some Rastas smoke it almost all of the time, something other practitioners regard as excessive, and many practitioners also ingest cannabis in a tea, as a spice in cooking, and as an ingredient in medicine. However, not all Rastas use ganja; abstainers explain that they have already achieved a higher level of consciousness and thus do not require it.
ellauri108.html on line 156: In Rastafari, cannabis is considered a sacrament. Rastas argue that the use of ganja is promoted in the Bible, specifically in Genesis, Psalms, and Revelation. They regard it as having healing properties, eulogise it for inducing feelings of "peace and love", and claim that it cultivates a form of personal introspection that allows the smokers to discover their inner divinity. Some Rastas believe that cannabis smoke serves as an incense that counteracts immoral practices in society.
ellauri108.html on line 158: Rastas typically smoke cannabis in the form of a large, hand-rolled cigarette known as a spliff. This is often rolled together while a prayer is offered to Jah; the spliff is lit and smoked only when the prayer is completed. At other times, cannabis is smoked in a water pipe referred to as a "chalice": styles include kutchies, chillums, and steamers. The pipe is passed in a counter-clockwise direction around the assembled circle of Rastas.
ellauri108.html on line 162: In many countries—including Jamaica—cannabis is illegal and by using it, Rastas protest the rules and regulations of Babylon. In the United States, for example, thousands of practitioners have been arrested because of their possession of the drug. Rastas have also advocated for the legalisation of cannabis in those jurisdictions where it is illegal; in 2015, Jamaica decriminalized personal possession of marijuana up to two ounces and legalized it for medicinal and scientific purposes. In 2019, Barbados legalised Rastafari use of cannabis within religious settings and pledged 60 acres (24 ha) of land for Rastafari to grow it.
ellauri108.html on line 164: Rastafari music developed at reasoning sessions, where drumming, chanting, and dancing are all present. Rasta music is performed to praise and commune with Jah, and to reaffirm the rejection of Babylon. Rastas believe that their music has healing properties, with the ability to cure colds, fevers, and headaches. Many of these songs are sung to the tune of older Christian hymns, but others are original Rasta creations.
ellauri108.html on line 166: The bass-line of Rasta music is provided by the akete, a three-drum set, which is accompanied by percussion instruments like rattles and tambourines. A syncopated rhythm is then provided by the fundeh drum. In addition, a peta drum improvises over the rhythm. The different components of the music are regarded as displaying different symbolism; the bassline symbolises blows against Babylon, while the lighter beats denote hope for the future.
ellauri108.html on line 170: 1968 saw the development of reggae in Jamaica, a musical style typified by slower, heavier rhythms than ska and the increased use of Jamaican Patois. Like calypso, reggae was a medium for social commentary, although it demonstrated a wider use of radical political and Rasta themes than were previously present in Jamaican popular music. Reggae artists incorporated Rasta ritual rhythms, and also adopted Rasta chants, language, motifs, and social critiques. Songs like The Wailers' "African Herbsman" and Peter Tosh's "Legalize It" referenced cannabis use, while tracks like The Melodians' "Rivers of Babylon" and Junior Byles' "Beat Down Babylon" referenced Rasta beliefs in Babylon. Reggae gained widespread international popularity during the mid-1970s, coming to be viewed by black people in many different countries as music of the oppressed. Many Rastas grew critical of reggae, believing that it had commercialised their religion. Although reggae contains much Rastafari symbolism, and the two are widely associated, the connection is often exaggerated by non-Rastas. Most Rastas do not listen to reggae music, and reggae has also been utilised by other religious groups, such as Protestant Evangelicals. Out of reggae came dub music; dub artists often employ Rastafari terminology, even when not Rastas themselves.
ellauri108.html on line 172: Rastas typically regard words as having an intrinsic power, seeking to avoid language that contributes to servility, self-degradation, and the objectification of the person. Practitioners therefore often use their own form of language, known commonly as "dread talk", "Iyaric", and "Rasta talk". Developed in Jamaica during the 1940s, this use of language fosters group identity and cultivates particular values. Adherents believe that by formulating their own language they are launching an ideological attack on the integrity of the English language, which they view as a tool of Babylon. The use of this language helps Rastas distinguish and separate themselves from non-Rastas, for whom—according to Barrett—Rasta rhetoric can be "meaningless babbling". However, Rasta terms have also filtered into wider Jamaican speech patterns.
ellauri108.html on line 173: Rastas regularly use the three colours of the Ethiopian flag for their movement, although they often add black to this tricolour, symbolising the black skin of the African people
ellauri108.html on line 177: Rastas often make use of the colours red, black, green, and gold. Red, gold, and green were used in the Ethiopian flag, while, prior to the development of Rastafari, the Jamaican black nationalist activist Marcus Garvey had used red, green, and black as the colours for the Pan-African flag representing his United Negro Improvement Association. According to Garvey, the red symbolised the blood of martyrs, the black symbolised the skin of Africans, and the green represented the vegetation of the land, an interpretation endorsed by some Rastas. The colour gold is often included alongside Garvey's three colours; it has been adopted from the Jamaican flag, and is often interpreted as symbolising the minerals and raw materials which constitute Africa's wealth. Rastas often paint these colours onto their buildings, vehicles, kiosks, and other items, or display them on their clothing, helping to distinguish Rastas from non-Rastas and allowing adherents to recognise their co-religionists. As well as being used by Rastas, the colour set has also been adopted by Pan-Africanists more broadly, who use it to display their identification with Afrocentricity; for this reason it was adopted on the flags of many post-independence African states. Rastas often accompany the use of these three or four colours with the image of the Lion of Judah, also adopted from the Ethiopian flag and symbolizing Haile Selassie.
ellauri108.html on line 179: Ital is an ancient styrofoam container of food, plastic fork, and glass of juice.
ellauri108.html on line 182: Rastas seek to produce food "naturally", eating what they call ital, or "natural" food. This is often grown organically, and locally. Most Rastas adhere to the dietary laws outlined in the Book of Leviticus, and thus avoid eating pork or crustaceans. Other Rastas remain vegetarian, or vegan, a practice stemming from their interpretation of Leviticus. Many also avoid the addition of additives, including sugar and salt, to their food. Rasta dietary practices have been ridiculed by non-Rastas; in Ghana for example, where food traditionally includes a high meat content, the Rastas' emphasis on vegetable produce has led to the joke that they "eat like sheep and goats". In Jamaica, Rasta practitioners have commercialised ital food, for instance by selling fruit juices prepared according to Rasta custom.
ellauri108.html on line 184: Rastafarians typically avoid food produced by non-Rastas or from unknown sources. Rasta men refuse to eat food prepared by a woman while she is menstruating, and some will avoid food prepared by a woman at any time. Rastas also generally avoid alcohol, cigarettes, and hard drugs such as heroin and cocaine, presenting these substances as unnatural and dirty and contrasting them with cannabis. Rastas also often avoid mainstream scientific medicine and will reject surgery, injections, or blood transfusions. Instead they utilise herbal medicine for healing, especially teas and poultices, with cannabis often used as an ingredient.
ellauri108.html on line 187: Rastas use their physical appearance as a means of visually demarcating themselves from non-Rastas like the whites. Male practitioners will often grow long beards, and many Rastas prefer to wear African styles of clothing, such as dashikis, rather than styles that originated in Western countries. However, it is the formation of hair into dreadlocks that is one of the most recognisable Rasta symbols. Rastas believe that dreadlocks are promoted in the Bible, specifically in the Book of Numbers, and regard them as a symbol of strength linked to the hair of the Biblical figure of Samson. They argue that their dreadlocks mark a covenant that they have made with Jah, and reflect their commitment to the idea of 'naturalness'. They also perceive the wearing of dreads as a symbolic rejection of Babylon and a refusal to conform to its norms regarding grooming aesthetics. Rastas are often critical of black people who straighten their hair, believing that it is an attempt to imitate white European hair and thus reflects alienation from a person's African identity. Sometimes this dreadlocked hair is then shaped and styled, often inspired by a lion's mane symbolising Haile Selassie, who is regarded as "the Conquering Lion of Judah".
ellauri108.html on line 189: Rastas differ on whether they regard dreadlocks as compulsory for practicing the religion. Some Rastas do not wear their hair in dreadlocks; within the religion they are often termed "cleanface" Rastas, with those wearing dreadlocked hair often called "locksmen". Some Rastas have also joined the Ethiopian Orthodox Church, the Christian organisation to which Haile Selassie belonged, and these individuals are forbidden from putting their hair in dreadlocks by the Church. In reference to Rasta hairstyles, Rastas often refer to non-Rastas as "baldheads", or "combsome", while those who are new to Rastafari and who have only just started to grow their hair into dreads are termed "nubbies". Members of the Bobo Ashanti sect of Rastas conceal their dreadlocks within turbans, while some Rastas tuck their dreads under a rastacap or tam headdress, usually coloured green, red, black, and yellow. Dreadlocks and Rastafari-inspired clothing have also been worn for aesthetic reasons by non-Rastas. For instance, many reggae musicians who do not adhere to the Rastafari religion wear their hair in dreads. A Rasta man wearing a rastacap has been sighted in Jamaica.
ellauri108.html on line 193: The wearing of dreadlocks has contributed to negative views of Rastafari among non-Rastas, many of whom regard it as wild and unattractive. Dreadlocks remain socially stigmatised in many societies; in Ghana for example, they are often associated with the homeless and mentally ill, with such associations of marginality extending onto Ghanaian Rastas. In Jamaica during the mid-20th century, teachers and police officers used to forcibly cut off the dreads of Rastas. In various countries, Rastas have since won legal battles ensuring their right to wear dreadlocks: in 2020, for instance, the High Court of Malawi ruled that all public schools must allow their students to wear dreadlocks.
ellauri108.html on line 199: Further contributing significantly to Rastafari's development were Ethiopianism and the Back to Africa ethos, both traditions with 18th-century roots. In the 19th century, there were growing calls for the African diaspora located in Western Europe and the Americas to be resettled in Africa, with some of this diaspora establishing colonies in Sierra Leone and Liberia. Based in Liberia, the black Christian preacher Edward Wilmot Blyden began promoting African pride and the preservation of African tradition, customs, and institutions. Also spreading throughout Africa was Ethiopianism, a movement that accorded special status to the east African nation of Ethiopia because it was mentioned in various Biblical passages. For adherents of Ethiopianism, "Ethiopia" was regarded as a synonym of Africa as a whole.
ellauri108.html on line 201: Marcus Garvey, a prominent black nationalist theorist who heavily influenced Rastafari and is regarded as a prophet by many Rastas. The Jamaican activist Marcus Garvey, spent much of his adult life in the US and Britain. Garvey supported the idea of global racial separatism and called for part of the African diaspora to relocate to Africa. His ideas faced opposition from civil rights activists like W. E. B. Du Bois who supported racial integration, and as a mass movement, Garveyism declined in the Great Depression of the 1930s. A rumour later spread that in 1916, Garvey had called on his supporters to "look to Africa" for the crowning of a black king; this quote was never verified. However, in August 1930, Garvey's play, Coronation of an African King, was performed in Kingston. Its plot revolved around the crowning of the fictional Prince Cudjoe of Sudan, although it anticipated the crowning of Haile Selassie later that year. Rastas hold Garvey in great esteem, with many regarding him as a prophet. Garvey knew of Rastafari, but took a largely negative view of the religion; he also became a critic of Haile Selassie, calling him "a great coward" who rules a "country where black men are chained and flogged".
ellauri108.html on line 205: Howell has been described as the "leading figure" in the early Rastafari movement. He preached that black Africans were superior to white Europeans and that Afro-Jamaicans should owe their allegiance to Haile Selassie rather than to George V, King of Great Britain and Ireland. The island's British authorities arrested him and charged him with sedition in 1934, resulting in his two-year imprisonment. Following his release, Howell established the Ethiopian Salvation Society and in 1939 established a Rasta community, known as Pinnacle, in Saint Catherine Parish. Police feared that Howell was training his followers for an armed rebellion and were angered that it was producing cannabis for sale. They raided the community on several occasions and Howell was imprisoned for a further two years. Upon his release he returned to Pinnacle, but the police continued with their raids and shut down the community in 1954; Howell himself was committed to a mental hospital.
ellauri108.html on line 207: In 1936, Italy invaded and occupied Ethiopia, and Haile Selassie went into exile. The invasion brought international condemnation and led to growing sympathy for the Ethiopian cause. In 1937, Selassie created the Ethiopian World Federation, which established a branch in Jamaica later that decade. In 1941, the British drove the Italians out of Ethiopia and Selassie returned to reclaim his throne. Many Rastas interpreted this as the fulfilment of a prophecy made in the Book of Revelation.
ellauri108.html on line 214: Rastafari's main appeal was among the lower classes of Jamaican society. For its first thirty years, Rastafari was in a conflictual relationship with the Jamaican authorities. Jamaica's Rastas expressed contempt for many aspects of the island's society, viewing the government, police, bureaucracy, professional classes, and established churches as instruments of Babylon. Relations between practitioners and the police were strained, with Rastas often being arrested for cannabis possession. During the 1950s the movement grew rapidly in Jamaica itself and also spread to other Caribbean islands, the United States, and the United Kingdom.
ellauri108.html on line 216: In the 1940s and 1950s, a more militant brand of Rastafari emerged. The vanguard of this was the House of Youth Black Faith, a group whose members were largely based in West Kingston. Backlash against the Rastas grew after a practitioner of the religion allegedly killed a woman in 1957. In March 1958, the first Rastafarian Universal Convention was held in the settlement of Back-o-Wall, Kingston. Following the event, militant Rastas unsuccessfully tried to capture the city in the name of Haile Selassie. Later that year they tried again in Spanish Town. The increasing militancy of some Rastas resulted in growing alarm about the religion in Jamaica. According to Cashmore, the Rastas became "folk devils" in Jamaican society. In 1959, the self-declared prophet and founder of the African Reform Church, Claudius Henry, sold thousands of tickets to Afro-Jamaicans, including many Rastas, for passage on a ship that he claimed would take them to Africa. The ship never arrived and Henry was charged with fraud. In 1960 he was sentenced to six years imprisonment for conspiring to overthrow the government. Henry's son was accused of being part of a paramilitary cell and executed, confirming public fears about Rasta violence. One of the most prominent clashes between Rastas and law enforcement was the Coral Gardens incident of 1963, in which an initial skirmish between police and Rastas resulted in several deaths and led to a larger roundup of practitioners. Clamping down on the Rasta movement, in 1964 the island's government implemented tougher laws surrounding cannabis use.
ellauri108.html on line 218: At the invitation of Jamaica's government, Haile Selassie visited the island for the first time on 21 April 1966, with thousands of Rastas assembled in the crowd waiting to meet him at the airport. The event was the high point of their discipleship for many of the religion's members. Over the course of the 1960s, Jamaica's Rasta community underwent a process of routinisation, with the late 1960s witnessing the launch of the first official Rastafarian newspaper, the Rastafarian Movement Association's Rasta Voice. The decade also saw Rastafari develop in increasingly complex ways, as it did when some Rastas began to reinterpret the idea that salvation required a physical return to Africa, instead interpreting salvation as coming through a process of mental decolonisation that embraced African approaches to life.
ellauri108.html on line 220: Whereas its membership had previously derived predominantly from poorer sectors of society, in the 1960s Rastafari began attracting support from more privileged groups like students and professional musicians. The foremost group emphasising this approach was the Twelve Tribes of Israel, whose members came to be known as "Uptown Rastas". Among those attracted to Rastafari in this decade were middle-class intellectuals like Leahcim Semaj, who called for the religious community to place greater emphasis on scholarly social theory as a method of achieving change. Although some Jamaican Rastas were critical of him, many came under the influence of the Guyanese black nationalist academic Walter Rodney, who lectured to their community in 1968 before publishing his thoughts as the pamphlet Groundings. Like Rodney, many Jamaican Rastas were influenced by the U.S.-based Black Power movement. After Black Power declined following the deaths of prominent exponents such as Malcolm X, Michael X, and George Jackson, Rastafari filled the vacuum it left for many black youth.
ellauri108.html on line 222: In the mid-1970s, reggae's international popularity exploded. The most successful reggae artist was Bob Marley, who—according to Cashmore—"more than any other individual, was responsible for introducing Rastafarian themes, concepts and demands to a truly universal audience". Reggae's popularity led to a growth in "pseudo-Rastafarians", individuals who listened to reggae and wore Rasta clothing but did not share its belief system. Many Rastas were angered by this, believing it commercialised their religion.
ellauri108.html on line 227: Through reggae, Rasta musicians became increasingly important in Jamaica's political life during the 1970s. To bolster his popularity with the electorate, Jamaican Prime Minister Michael Manley employed Rasta imagery and courted and obtained support from Marley and other reggae musicians. Manley described Rastas as a "beautiful and remarkable people" and carried a cane, the "rod of correction", which he claimed was a gift from Haile Selassie. Following Manley's example, Jamaican political parties increasingly employed Rasta language, symbols, and reggae references in their campaigns, while Rasta symbols became increasingly mainstream in Jamaican society. This helped to confer greater legitimacy on Rastafari, with reggae and Rasta imagery being increasingly presented as a core part of Jamaica's cultural heritage for the growing tourist industry. In the 1980s, a Rasta, Barbara Makeda Blake Hannah, became a senator in the Jamaican Parliament.
ellauri108.html on line 229: Enthusiasm for Rastafari was dampened by the unexpected death of Haile Selassie in 1975 and that of Marley in 1981. During the 1980s, the number of Rastas in Jamaica declined, with Pentecostal and other Charismatic Christian groups proving more successful at attracting young recruits. Several publicly prominent Rastas converted to Christianity, and two of those who did so—Judy Mowatt and Tommy Cowan—maintained that Marley had converted from Rastafari to Christianity, in the form of the Ethiopian Orthodox Church, during his final days. The significance of Rastafari messages in reggae also declined with the growing popularity of dancehall, a Jamaican musical genre that typically foregrounded lyrical themes of hyper-masculinity, violence, and sexual activity rather than religious symbolism.
ellauri108.html on line 231: The mid-1990s saw a revival of Rastafari-focused reggae associated with musicians like Anthony B, Buju Banton, Luciano, Sizzla, and Capleton. From the 1990s, Jamaica also witnessed the growth of organised political activity within the Rasta community, seen for instance through campaigns for the legalisation of cannabis and the creation of political parties like the Jamaican Alliance Movement and the Imperial Ethiopian World Federation Incorporated Political Party, none of which attained more than minimal electoral support. In 1995, the Rastafari Centralization Organization was established in Jamaica as an attempt to organise the Rastafari community.
ellauri108.html on line 239: The Bobo Ashanti sect was founded in Jamaica by Emanuel Charles Edwards through the establishment of his Ethiopia Africa Black International Congress (EABIC) in 1958. The group established a commune in Bull Bay, where they were led by Edwards until his 1994 death. The group hold to a highly rigid ethos. Edwards advocated the idea of a new trinity, with Haile Selassie as the living God, himself as the Christ, and Garvey as the prophet. Male members are divided into two categories: the "priests" who conduct religious services and the "prophets" who take part in reasoning sessions. It places greater restrictions on women than most other forms of Rastafari; women are regarded as impure because of menstruation and childbirth and so are not permitted to cook for men. The group teaches that black Africans are God's chosen people and are superior to white Europeans, with members often refusing to associate with white people. Bobo Ashanti Rastas are recognisable by their long, flowing robes and turbans.
ellauri108.html on line 242: The Twelve Tribes of Israel were founded in 1968 in Kingston by Vernon Carrington. He proclaimed himself the reincarnation of the Old Testament prophet Gad and his followers call him "Prophet Gad", "Brother Gad", or "Gadman". It is commonly regarded as the most liberal form of Rastafari and the closest to Christianity. Practitioners are often dubbed "Christian Rastas" because they believe Jesus is the only saviour; Haile Selassie is accorded importance, but is not viewed as the second coming of Jesus. The group divides its members into twelve groups according to which Hebrew calendar month they were born in; each month is associated with a particular colour, body part, and mental function. Maintaining dreadlocks and an ital diet are considered commendable but not essential, while adherents are called upon to read a chapter of the Bible each day. Membership is open to individuals of any racial background.
ellauri108.html on line 244: The Twelve Tribes peaked in popularity during the 1970s, when it attracted artists, musicians, and many middle-class followers—Marley among them—resulting in the terms "middle-class Rastas" and "uptown Rastas" being applied to members of the group. Carrington died in 2005, since which time the Twelve Tribes of Israel have been led by an executive council. As of 2010, it was recorded as being the largest of the centralised Rasta groups. It remains headquartered in Kingston, although it has followers outside Jamaica; the group was responsible for establishing the Rasta community in Shashamane, Ethiopia.
ellauri108.html on line 246: The Church of Haile Selassie, Inc., was founded by Abuna Foxe and operated much like a mainstream Christian church, with a hierarchy of functionaries, weekly services, and Sunday schools. In adopting this broad approach, the Church seeks to develop Rastafari's respectability in wider society. Fulfilled Rastafari is a multi-ethnic movement that has spread in popularity during the 21st century, in large part through the Internet. The Fulfilled Rastafari group accept Haile Selassie's statements that he was a man and that he was a devout Christian, and so place emphasis on worshipping Jesus through the example set forth by Haile Selassie. The wearing of dreadlocks and the adherence to an ital diet are considered issues up to the individual.
ellauri108.html on line 248: Born in the ghettos of Kingston, Jamaica, the Rastafarian movement has captured the imagination of thousands of black youth, and some white youth, throughout Jamaica, the Caribbean, Britain, France, and other countries in Western Europe and North America. It is also to be found in smaller numbers in parts of Africa—for example, in Ethiopia, Ghana, and Senegal—and in Australia and New Zealand, particularly among the Maori.
ellauri108.html on line 252: The Rasta message resonates with many people who feel marginalised and alienated by the values and institutions of their society. Internationally, it has proved most popular among the poor and among marginalised youth. In valorising Africa and blackness, Rastafari provides a positive identity for youth in the African diaspora by allowing them to psychologically reject their social stigmatisation. It then provides these disaffected people with the discursive stance from which they can challenge capitalism and consumerism, providing them with symbols of resistance and defiance. Cashmore expressed the view that "whenever there are black people who sense an injust disparity between their own material conditions and those of the whites who surround them and tend to control major social institutions, the Rasta messages have relevance."
ellauri108.html on line 256: Rastas often claim that—rather than converting to the religion—they were actually always a Rasta and that their embrace of its beliefs was merely the realisation of this. There is no formal ritual carried out to mark an individual's entry into the Rastafari movement, although once they do join an individual often changes their name, with many including the prefix "Ras". Rastas regard themselves as an exclusive and elite community, membership of which is restricted to those who have the "insight" to recognise Haile Selassie's importance. Practitioners thus often regard themselves as the "enlightened ones" who have "seen the light". Many of them see no point in establishing good relations with non-Rastas, believing that the latter will never accept Rastafari doctrine as truth.
ellauri108.html on line 258: Some Rastas have left the religion. Clarke noted that among British Rastas, some returned to Pentecostalism and other forms of Christianity, while others embraced Islam or no religion. Some English ex-Rastas described disillusionment when the societal transformation promised by Rastafari failed to appear, while others felt that while Rastafari would be appropriate for agrarian communities in Africa and the Caribbean, it was not suited to industrialised British society. Others experienced disillusionment after developing the view that Haile Selassie had been an oppressive leader of the Ethiopian people. Cashmore found that some British Rastas who had more militant views left the religion after finding its focus on reasoning and music insufficient for the struggle against white domination and racism.
ellauri108.html on line 262: Barrett described Rastafari as "the largest, most identifiable, indigenous movement in Jamaica." In the mid-1980s, there were approximately 70,000 members and sympathisers of Rastafari in Jamaica. The majority were male, working-class, former Christians aged between 18 and 40. In the 2011 Jamaican census, 29,026 individuals identified as Rastas. Jamaica's Rastas were initially entirely from the Afro-Jamaican majority, and although Afro-Jamaicans are still the majority, Rastafari has also gained members from the island's Chinese, Indian, Afro-Chinese, Afro-Jewish, mulatto, and white minorities. Until 1965 the vast majority were from the lower classes, although it has since attracted many middle-class members; by the 1980s there were Jamaican Rastas working as lawyers and university professors. Jamaica is often valorised by Rastas as the fountain-head of their faith, and many Rastas living elsewhere travel to the island on pilgrimage.
ellauri108.html on line 264: Both through travel between the islands, and through reggae's popularity, Rastafari spread across the eastern Caribbean during the 1970s. Here, its ideas complemented the anti-colonial and Afrocentric views prevalent in countries like Trinidad, Grenada, Dominica, and St Vincent. In these countries, the early Rastas often engaged in cultural and political movements to a greater extent than their Jamaican counterparts had. Various Rastas were involved in Grenada's 1979 New Jewel Movement and were given positions in the Grenadine government until it was overthrown and replaced following the U.S. invasion of 1983. Although Fidel Castro's Marxist–Leninist government generally discouraged foreign influences, Rastafari was introduced to Cuba alongside reggae in the 1970s. Foreign Rastas studying in Cuba during the 1990s connected with its reggae scene and helped to further ground it in Rasta beliefs. In Cuba, most Rastas have been male and from the Afro-Cuban population.
ellauri108.html on line 268: Some Rastas in the African diaspora have followed through with their beliefs about resettlement in Africa, with Ghana and Nigeria being particularly favoured. In West Africa, Rastafari has spread largely through the popularity of reggae, gaining a larger presence in Anglophone areas than their Francophone counterparts. Caribbean Rastas arrived in Ghana during the 1960s, encouraged by its first post-independence president, Kwame Nkrumah, while some native Ghanaians also converted to the religion. The largest congregation of Rastas has been in southern parts of Ghana, around Accra, Tema, and the Cape Coast, although Rasta communities also exist in the Muslim-majority area of northern Ghana. The Rasta migrants' wearing of dreadlocks was akin to that of the native fetish priests, which may have assisted the presentation of these Rastas as having authentic African roots in Ghanaian society. However, Ghanaian Rastas have complained of social ostracism and prosecution for cannabis possession, while non-Rastas in Ghana often consider them to be "drop-outs", "too Western", and "not African enough".
ellauri108.html on line 272: In the 1960s, a Rasta settlement was established in Shashamane, Ethiopia, on land made available by Haile Selassie's Ethiopian World Federation. The community faced many problems; 500 acres were confiscated by the Marxist government of Mengistu Haile Mariam. There were also conflicts with local Ethiopians, who largely regarded the incoming Rastas, and their Ethiopian-born children, as foreigners. The Shashamane community peaked at a population of 2,000, although subsequently declined to around 200.
ellauri108.html on line 274: By the early 1990s, a Rasta community existed in Nairobi, Kenya, whose approach to the religion was informed both by reggae and by traditional Kikuyu religion. Rastafari groups have also appeared in Zimbabwe, and in South Africa; in 2008, there were at least 12,000 Rastas in the country. At an African Union/Caribbean Diaspora conference in South Africa in 2005, a statement was released characterising Rastafari as a force for integration of Africa and the African diaspora.
ellauri108.html on line 279: Rastafari also established itself in various continental European countries, among them the Netherlands, Germany, Portugal, and France, gaining a particular foothold among black migrant populations but also attracting white converts. In France for instance it established a presence in two cities with substantial black populations, Paris and Bordeaux, while in the Netherlands, it attracted converts within the Surinamese migrant community.
ellauri108.html on line 289: First Jew of color to lead an American Jewish museum resigns, citing gender and racial discrimination. Gugulethu Moyo, former executive director of the Jewish History Museum in Tucson, Arizona. (Courtesy of Gugulethu Moyo).
ellauri108.html on line 291: Moyo’s resignation on Monday capped a period of increasing acrimony between her and the Jewish History Museum’s board. Six months after the museum’s board unanimously selected Moyo to lead the museum, Moyo is publicly accusing the board of dysfunction fueled by racism and sexism — and the board is threatening to sue her for allegedly leaking private information.
ellauri108.html on line 299: As a survivor of genocide in Zimbabwe who went on to build a career as a human rights activist and lawyer on three continents, Moyo was seen not only as an impeccable hire to carry on the museum’s vision but also as a bearer of racial progress for the Jewish community as many of its institutions attempt to increase their diversity. She pledged to use her position to fight racism, especially in the wake of last year’s Black Lives Matter protests.
ellauri108.html on line 307: “I saw a presentation from the center about bail bonds and I’m thinking, What does that have to do with Holocaust education? We donate to anything that helps educate people about the horrors of the Holocaust as long as it is apolitical. What does some coons getting shot just because they´re black have to do with it? Us jews count as white in America, for crissake!
ellauri108.html on line 313: Soon, Moyo was demanding an outside investigation into the board’s conduct, and complained that her labor was being extracted from her to the point of abuse. In increasingly tense emails, she brought up past instances in which she was compelled to clean toilets and work weekends, for example.
ellauri108.html on line 315: “Has it occurred to you and the rest of the JHM board that I am a human being and I cannot work 24/7 even if I could be adequately compensated for giving all my waking hours to JHM business?” she wrote to Kirshner, the museum’s president, on April 22. “I never thought I would have to say this at work, but it seems necessary to say this to you: Slavery was officially abolished in the USA quite some time ago.”
ellauri108.html on line 324: Yhdessä unessa odottelin masixena jotain Seijan oloista tyttöä kotiin palaavaxi autolla joltain nussiretkeltä. Kun heräsin se oli palannut. Sillä näytti olleen hauskaa siellä, kuinka ikävää. Mut ehkä se silti antais vielä mullekin, pitää koettaa. Yrittänyttä ei laiteta, koittamatta sieltä ei pääse panemaan. Lähdin kipuamaan ylöspäin pitkin sen siroja nilkkoja hilloviivaa kohti. Fortes fortuna adiuvat.
ellauri108.html on line 376: the truth, and all of these versions are a part of the whole. A vision of what happened, is happening, and will happen. My father said, "It's the last quarter before the year 2000 and righteousness-the positive way of thinking must win." As I see it, the year 2000 is based on a Roman system
ellauri108.html on line 379: Solomons hubris, his tragic flaw, is the meat and bone of the Ethiopian bible, the Kebra Nagast, which, translated, is the glory of the kings. In this work, unlike the King James' bible, we see King Solomon struggling with his own mortality. Bayna-Lehkem, or David, as he is called by Solomon because of likeness to the boy's grandfather, King David, is a man of virtue who will extend his glory to Ethiopia. So, Solomon's weakness for women, which brings about his dissolution, gives him the thing he is truly seeking: a son to walk his own footsteps, like Shakespeare's Hamnet, a son wiser, by dint of his virtue, than himself. A son wiser than himself, that sounds rather like a stone too big to both create and throw. Solomon is disinherited by the lord when he marries the daughter of the Pharaoh and worships her golden insect idols. A hairy spider on its back. For this he is punished severely. We discern his absolute nihilism. His ultimate disillusionment. Knowledge is nothing but sorrow. He that increaseth knowledge increaseth sorrow. In the bitter nutmeat of the Ecclesiastes. Who was the mother? Of course, Queen Sheba. She was, by all reports, black.
ellauri108.html on line 381: I know Jah will provide, Benjy says with certainty. When that truth came I had no money, no job, no food. The child, my child, is crying and crying, my wife can't shut him up. As a matter of fact, she schedaadled. Just vamoosed. I am so vexed I can't pray no more. So I open the door and look to the sea. There I see a boat with three fishermen in it. The men are fishing but there is no space in the boat for another person. Out there on the sea, the waves are tall. Behind that boat, I see someone swimming. A little boy swimming along after the boat. I am wondering why the fishermen don't stop to pick up the boy in such a rough sea. But then I come to an understandingand it is Jah who put this idea into my head. That little boy's job is to dive for the fish traps, bring them up from the bottom. He is diving in that rough, rough sea for fish traps, and raising them up, all heavy with saltwater, all by himself. Just a little boy, too. Maybe ten years old. But so strong. Sometimes the sea cover him. I wouldn't see him or the boat. Then they would bounce him back into the sea.
ellauri108.html on line 383: Benjy pauses for a reefer. "Do you see what I am saying? If such a boy could live on the sea, I knew that my son could live on the land. I come up here on this hill, that very morning. And I start to make a living making charcoal out of pimento trees. Right here, where we sit. This is where I get my start, right here on these cold, old embers.
ellauri108.html on line 401: In chapter three in the Book of Daniel, we are introduced to three young men: Shadrach, Meshach, and Abednego, who hold on to their belief in God even when threatened with a fiery death. Their story serves as inspiration for those who question their faith or who face hardship for their beliefs.
ellauri108.html on line 404: The story takes place about 600 years before Jesus Christ was born when King Nebuchadnezzar of Babylon besieged Jerusalem and took captive many of Israel's finest citizens. Among those deported to Babylon were four young men from the tribe of Judah: Daniel, Hananiah, Mishael, and Azariah.
ellauri108.html on line 414: Shadrach, Meshach, and Abednego, however, worshipped only the One True God, and they refused to bow down to the false idol. They were brought before Nebuchadnezzar to face their fate but remained courageous in the face of the king's demand to bow down before the golden statue. They said:
ellauri108.html on line 436: Today's Christians might not be threatened by fiery death, but many are tested nonetheless. Those facing tough times might look to this story for inspiration, knowing that it is possible to stand firm in their faith even if God does not come to their rescue.
ellauri108.html on line 453: Because of what they regard as the corruption of the Bible, Rastas also turn to other sources that they believe shed light on black African history. Common texts used for this purpose include Leonard Howell's 1935 work The Promised Key, Robert Athlyi Rogers' 1924 book Holy Piby, and Fitz Balintine Pettersburg's 1920s work, the Royal Parchment Scroll of Black Supremacy. Many Rastas also treat the Kebra Nagast, a 14th-century Ethiopian text, as a source through which to interpret the Bible.
ellauri108.html on line 459: Members of the Twelve Tribes of Israel denomination, for instance, reject the idea that Selassie was the Second Coming, arguing that this event has yet to occur.
ellauri108.html on line 461: Its emphasis is on the purging of any belief in the inferiority of black people, and the superiority of white people, from the minds of its followers.[99] Rastafari is therefore Afrocentric, equating blackness with the African continent, and endorsing a form of Pan-Africanism.
ellauri108.html on line 467: Rastafari teaches that the black African diaspora are exiles living in "Babylon", a term which it applies to Western society. For Rastas, European colonialism and global capitalism are regarded as manifestations of Babylon, while police and soldiers are viewed as its agents.The term "Babylon" is adopted because of its Biblical associations. In the Old Testament, Babylon is the Mesopotamian city where the Israelites were held captive, exiled from their homeland, between 597 and 586 BCE; Rastas compare the exile of the Israelites in Mesopotamia to the exile of the African diaspora outside Africa. In the New Testament, "Babylon" is used as a euphemism for the Roman Empire, which was regarded as acting in a destructive manner that was akin to the way in which the ancient Babylonians acted. Rastas perceive the exile of the black African diaspora in Babylon as an experience of great suffering, with the term "suffering" having a significant place in Rasta discourse.
ellauri108.html on line 474: Rastas turn to Biblical scripture to explain the Atlantic slave trade, believing that the enslavement, exile, and exploitation of black Africans was punishment for failing to live up to their status as Jah's chosen people.
ellauri108.html on line 477: Rastas view "Zion" as an ideal to which they aspire. As with "Babylon", this term comes from the Bible, where it refers to an idealised Jerusalem. Rastas use "Zion" either for Ethiopia specifically or for Africa more broadly, the latter having an almost mythological identity in Rasta discourse. Many Rastas use the term "Ethiopia" as a synonym for "Africa"; thus, Rastas in Ghana for instance described themselves as already living within "Ethiopia". Other Rastas apply the term "Zion" to Jamaica or they use it to describe a state of mind.
ellauri108.html on line 479: During the first three decades of the Rastafari movement, it placed strong emphasis on the need for the African diaspora to be repatriated to Africa. To this end, various Rastas lobbied the Jamaican government and United Nations to oversee this resettlement process. Other Rastas organised their own transportation to the African continent. Critics of the movement have argued that the migration of the entire African diaspora to Africa is implausible, particularly as no African country would welcome this.
ellauri108.html on line 481: By the movement's fourth decade, the desire for physical repatriation to Africa had declined among Rastas, a change influenced by observation of the 1983–1985 famine in Ethiopia. Rather, many Rastas saw the idea of returning to Africa in a metaphorical sense, entailing the restoration of their pride and self-confidence as people of black African descent.
ellauri108.html on line 483: The term "liberation before repatriation" began to be used within the movement. Some Rastas seek to transform Western society so that they may more comfortably live within it rather than seeking to move to Africa.
ellauri109.html on line 140: Wenn etwas uns fortgenommen wird,
ellauri109.html on line 142: so ist viel von uns selber mit fortgenommen.
ellauri109.html on line 206: Sie führen fort da unten, biologisch abbaubar zu sein.
ellauri109.html on line 208: Niemand ist fort, den man liebt. Liebe ist ewige Gegenwart.
ellauri109.html on line 268: John Rogers Searle (/sɜːrl/; born July 31, 1932) is an American philosopher. He was Willis S. and Marion Slusser Professor Emeritus of the Philosophy of Mind and Language and Professor of the Graduate School at the University of California, Berkeley until June 2019, when his emeritus status was revoked for having violated the university’s sexual harassment policies. Widely noted for his contributions to the philosophy of language, philosophy of mind, and social philosophy, he began teaching at UC Berkeley in 1959.
ellauri109.html on line 272: In the late 1980s, Searle, along with other landlords, petitioned Berkeley's rental board to raise the limits on how much he could charge tenants under the city's 1980 rent-stabilization ordinance. The rental board refused to consider Searle's petition and Searle filed suit, charging a violation of due process. In 1990, in what came to be known as the "Searle Decision", the California Supreme Court upheld Searle's argument in part and Berkeley changed its rent-control policy, leading to large rent-increases between 1991 and 1994. Searle was reported to see the issue as one of fundamental rights, being quoted as saying "The treatment of landlords in Berkeley is comparable to the treatment of blacks in the South ... our rights have been massively violated and we are here to correct that injustice." The court described the debate as a "morass of political invective, ad hominem attack, and policy argument".
ellauri109.html on line 274: Shortly after the September 11 attacks, Searle wrote an article arguing that the attacks were a particular event in a long-term struggle against forces that are intractably opposed to the United States, and signaled support for a more aggressive neoconservative interventionist foreign policy. He called for the realization that the United States is in a more-or-less permanent state of war with these forces. Moreover, a probable course of action would be to deny terrorists the use of foreign territory from which to stage their attacks. Finally, he alluded to the long-term nature of the conflict and blamed the attacks on the lack of American resolve to deal forcefully with America's enemies over the past several decades.
ellauri109.html on line 278: The lawsuit, filed in a California court on March 21, 2017, sought damages both from Searle and from the Regents of the University of California as his employers. It also claims that Jennifer Hudin, the director of the John Searle Center for Social Ontology, where the complainant had been employed as an assistant to Searle, has stated that Searle "has had sexual relationships with his students and others in the past in exchange for academic, monetary or other benefits". After news of the lawsuit became public, several previous allegations of sexual harassment by Searle were also revealed.
ellauri109.html on line 280: On June 19, 2019, following campus disciplinary proceedings by Berkeley's Office for the Prevention of Harassment and Discrimination (OPHD), University of California President Janet Napolitano approved a recommendation that Searle have his emeritus status revoked, after a determination that he violated university policies against sexual harassment.
ellauri109.html on line 321: The merchant Hans Kohlhase lived in Cölln on the Spree (now incorporated into Berlin) in the Margraviate of Brandenburg in the 16th century. In October 1532 he set out on a trip to the Leipzig Trade Fair in the neighboring Electorate of Saxony. On the way two of his horses were seized, at the command of the Junker von Zaschwitz, as a supposed fee for passage through Saxony. Kohlhase sought redress in the Saxon courts but failed to obtain it. Outraged, he issued a public challenge in 1534 and burned down houses in Wittenberg. Even a letter of admonition from Martin Luther could not dissuade him, and Kohlhase and the band he collected committed further acts of terror. In 1540 he was finally captured and tried, and was publicly broken on the wheel in Berlin on 22 March 1540. From this history Kleist fashioned a novella that dramatized a personal quest for justice in defiance of the claims of the general law and the community.
ellauri109.html on line 323: Kleist opposed Napoleon. He was a sort of Fundamental German militating against Bonaparte's European Union and first and foremost, the recovery fund.
ellauri109.html on line 325: As Kohlhaas is led to execution, he sees in the crowd the disguised Elector of Saxony. Through his lawyer, he is informed that his suit against the Junker has been successful, and is presented with compensation for the injuries of his hired man and shown the horses, now well-fed and healthy. Pleased that justice has been served, he submits willingly to the execution.
ellauri109.html on line 327: Later it turns out that Kohlhaas has on his person papers that contain important information about the House of Saxony.
ellauri109.html on line 328: However, shortly before being beheaded, he opens the amulet on his neck containing the papers regarding the House of Saxony and swallows them. The Elector of Saxony is so distressed by this act that he faints, and Kohlhaas is beheaded shortly, feeling two foot sho-o-o-rt.
ellauri109.html on line 332: In the spring of 1799, the 21-year-old Kleist wrote a letter to his half-sister Ulrike [de] in which he found it "incomprehensible how a human being can live without a life plan" (Lebensplan). In effect, Kleist sought and discovered an overwhelming sense of security by looking to the future with a definitive plan for his life. It brought him happiness and assured him of confidence, especially knowing life without a plan only saw despair and discomfort. The irony of his suicide is the fodder of his critics.
ellauri109.html on line 379: Though married to Hippolyte Colet, Louise had a steamy eight-year affair, in two stages, with Gustave Flaubert. The relationship turned sour, however, and they broke up. Louise was allegedly so angered by her breakup with Flaubert, she wrote a novel, Lui, in an effort to target Flaubert. However, Colet's book has failed to have the lasting significance of Madame Bovary.
ellauri109.html on line 383: Flaubert's dozens of long letters to her, in 1846–1847, then especially between 1851 and 1855, are one of the many joys of his correspondence. Many of them are a precious source of information on the progress of the writing of Madame Bovary. In many others, Flaubert gives lengthy appreciations and critical comments on the poems that Louise Colet sent to him for his judgment before offering them for publication. The most interesting of these comments show the vast differences between her and him on the matter of style and literary expression, she being a gushing Romanticist, he deeply convinced that the writer must abstain from gush and self-indulgence.
ellauri109.html on line 441: Une première rupture avec Louise Colet en apporte la preuve. Dans sa lettre datée du dimanche 7 mars 1847, Flaubert ose enfin clamer à quel point il est allergique32 aux valeurs qu’elle véhicule, valeurs qui baignent et macèrent dans le discours ambiant du romantisme humanitaire33 : « tes idées de moralité, de patrie, de dévouement, tes goûts en littérature, tout cela était antipathique à mes idées, à mes goûts. »34 Ce qui vient immédiatement après est l’affirmation d’une esthétique, sur le mode de l’antithèse : « amoureux exclusif de la ligne pure, du galbe saillant, de la couleur criante, de la note sonore, je retrouvais toujours chez toi je ne sais quel ton noyé de sentiment qui atténuait tout, et altérait jusqu'à ton esprit ». Voilà les griefs d’un amant qui ne sépare pas l’art de la vie. Le lexique sentimental se trouve accaparé par le commentaire stylistique : « amoureux exclusif », écrit Flaubert, non pas d’une femme, comme Louise, elle, le voudrait, mais du tracé ferme, il lui reproche son « ton noyé de sentiment » qu’il interprète comme une déperdition de force et de précision. De même, les muscles relâchés, les lignes floues et les déliaisons trahissent le corps du texte féminin.
ellauri109.html on line 443: Il donnera plus tard, pour cause de leur rupture, son refus d’une aliénation tant physique que sentimentale, qui revient selon lui à une forme d’abdication virile, de castration.
ellauri109.html on line 457: Flaubert n’est pas dupe. Il administre à cette innocente douteuse une morale qui mériterait d’être ajoutée au Dictionnaire des idées reçues : « Il est dans les idées reçues qu’on ne va pas se promener avec un homme au clair de lune pour admirer la lune. » Mais Musset a beau être diminué, il a été célèbre, ils se voient, tandis que Flaubert, tout mâle qu’il est, reste bien abstrait dans sa retraite de Croisset, à se battre comme un forcené avec l’expression. Il n’est pas facile d’être longtemps l’amante d’un obscur ermite ni de faire l’amour par correspondance. Le but est atteint puisque Flaubert s’interroge sous les yeux de Louise : « Ai-je été jaloux, moi, dans tout ça ? — Il se peut.
ellauri109.html on line 476: Two pigeons (or doves in Elizur Wright's American translation) live together in the closest friendship and 'cherish for each other/The love that brother hath for brother.' One of them yearns for a change of scene and eventually flies off on what he promises will be only a three-day adventure. During this time he is caught in a storm with little shelter, ensnared, attacked by predators and then injured by a boy with a sling, returning with relief to roam no more.
ellauri109.html on line 509: Over time, he took on vast themes—love, lust, loneliness, marriage, masculinity, ambition, community, solitude, loyalty, betrayal, patriotism, rebellion, piety, disgrace, the body, the imagination, American history, mortality, the relentless mistakes of life—and he did so in a variety of forms: comedy, parody, romance, conventional narrative, postmodernism, autofiction.
ellauri109.html on line 515: A fiction writer’s life is his treasure, his ore, his savings account, his jungle gym,” Updike wrote. “As long as I am alive, I don’t want somebody else playing on my jungle gym—disturbing my children, quizzing my ex-wife, bugging my present wife, seeking for Judases among my friends, rummaging through yellowing old clippings, quoting in extenso bad reviews I would rather forget, and getting everything slightly wrong.”
ellauri109.html on line 517: When Updike, in the eighties, felt the sour breath of potential biographers on his neck, he tried to preëmpt his pursuers by writing a series of autobiographical essays about such topics as the Pennsylvania town where he grew up, his stutter, and his skin condition. The resulting collection, “Self-Consciousness,” is a dazzlingly intimate book, but his imagination and industry did more to draw biographical attention than to repel it. In the weeks before his death, of lung cancer, in early 2009, he continued to write, including an admiring review of Blake Bailey’s biography of John Cheever. And five years later there it was: “Updike,” a biography by Adam Begley.
ellauri109.html on line 529: Weequahic High at the time graduated more doctors, lawyers, dentists, and accountants than practically any other school in the country. And then Philip had to become and English major because he was not good enough for law.
ellauri109.html on line 531: Roth was not an academic prodigy; his teachers sensed his intelligence but they were not overawed by his classroom performance.
ellauri109.html on line 537: In Chicago, Roth met Margaret (Maggie) Martinson, a divorcée with two children who came from a small Midwestern town and whose tumultuous life (an alcoholic father, a brute of an ex-husband) fascinated him with its “goyish chaos” and provided material for his fiction.
ellauri109.html on line 539: Roth mined his life for his characters from the beginning. He also found himself liberated, as the fifties wore on, by the example of two older Jewish-American writers. Saul Bellow’s “The Adventures of Augie March” helped “close the gap between Thomas Mann and Damon Runyon,” Roth recalled. Bernard Malamud’s “The Assistant” showed him that “you can write about the Jewish poor, you can write about the Jewish inarticulate, you can describe things near at hand.”
ellauri109.html on line 547: Roth’s extramarital forays were numerous, Kleinschmidt was right about that.
ellauri109.html on line 549: His first, and longest, novel, “Letting Go,” published in 1962, lacked the vibrancy of the early stories, and he struggled for the next several years to free himself from its slightly ponderous Jamesian style.
ellauri109.html on line 551: Kleinschmidt published a journal article in which he describes the case of a “successful Southern playwright” with an overbearing mother: “His rebellion was sexualized, leading to compulsive masturbation which provided an outlet for a myriad of hostile fantasies. These same masturbatory fantasies he both acted out and channeled into his writing.” Roth, who was obviously Kleinschmidt’s “playwright,” saw the article just after finishing the novel. He spent multiple sessions berating Kleinschmidt for this “psychoanalytic cartoon” and yet continued his analysis with him for years.
ellauri109.html on line 557: His habits were those of a monk: spartan diet and furnishings, regular exercise, crew-neck sweaters, sensible shoes, and strict hours. If he was not in his studio by nine, he would think, “Malamud has already been at it for two hours.”
ellauri109.html on line 563: Roth spent much of his life in pain. Many spinal surgeries followed his mishap in the Army. Diagnosed with heart disease before he was fifty, Roth lived with an acute sense of imminent catastrophe. In 1989, when he was fifty-six, he was swimming laps in his pool and was overwhelmed by chest pain. The next day, he had quintuple-bypass surgery.
ellauri109.html on line 567: Roth and Bloom divorced, miserably, in 1995. A year later, Bloom published a memoir, “Leaving a Doll’s House,” in which Roth was depicted as brilliant and initially attentive to the demands of her career, but also as unpredictable, unfaithful, remote, and, at times, horribly unkind, not least about Bloom’s devotion to her grown daughter. The book quoted incensed faxes that Roth sent Bloom at the end of their union, demanding that she pay sixty-two billion dollars for failing to honor their prenuptial agreement, and another bill for the “five or six hundred hours” that he had spent going over her lines with her.
ellauri109.html on line 571: In his fury and his hunger for retribution, Roth produced “Notes for My Biographer,” an obsessive, almost page-by-page rebuttal of Bloom’s memoir: “Adultery makes numerous bad marriages bearable and holds them together and in some cases can make the adulterer a far more decent husband or wife than . . . the domestic situation warrants. (See Madame Bovary for a pitiless critique of this phenomenon.)” Only at the last minute was Roth persuaded by friends and advisers not to publish the diatribe, but he could never put either of his marriages behind him for good. He was similarly incapable of setting aside much smaller grievances. As Benjamin Taylor, one of his closest late-in-life friends, put it in “Here We Are,” a loving, yet knowing, memoir, “The appetite for vengeance was insatiable. Philip could not get enough of getting even.”
ellauri109.html on line 583: Roth asked Ross Miller to write his biography after his women friends Hermione Lee and Judith Thurman declined his invitations. He coached Miller on lines of questioning. He was particularly anxious for Miller to rebut “This whole mad fucking misogynistic bullshit!” “It wasn’t just ‘Fucked this one fucked that one fucked this one,’ ” he told Miller in one of their interviews.”
ellauri109.html on line 589: Miller became Roth’s health-care proxy. One year, Roth wrote him a check for ten thousand dollars, telling him, “I want you to share in the general prosperity."
ellauri109.html on line 595: He took victory laps at birthday celebrations and symposiums on his work. He accepted a medal from Barack Obama. In 2014, he was even awarded an honorary degree from the Jewish Theological Seminary. The headline the next day in The Forward read “Philip Roth, Once Outcast, Joins Jewish Fold.” There were, for a while, love affairs with much younger women, even talk of having a child. Then he retired from sex, too.
ellauri109.html on line 597: In 2012, Roth invited Blake Bailey to his apartment, on West Seventy-ninth Street, for a kind of job interview. After quizzing Bailey on how a Gentile from Oklahoma could possibly write the life of a Jew from Newark, the deal was made. “I don’t want you to rehabilitate me,” Roth told him. “Just make me interesting.”
ellauri109.html on line 599: As he had with Miller, Roth went to great lengths for Bailey, providing him letters, drafts, a photo album featuring his girlfriends. He wrote a lengthy memorandum for Bailey on a long-term affair with a local Norwegian-born physical therapist—the model for Drenka in “Sabbath’s Theater.”
ellauri109.html on line 603: That first summer I spent a week in Connecticut, interviewing him six hours a day in his studio. Now and then we had to take bathroom breaks, and we could hear each other’s muffled streams through the door. One lovely sun-dappled afternoon I sat on his studio couch, listening to our greatest living novelist empty his bladder, and reflected that this was about as good as it gets for an American literary biographer.
ellauri109.html on line 609: At the University of Pennsylvania, a friend and colleague—acting, the friend admits, almost as a “pimp”—helped Roth fill the last seats in his oversubscribed classes with particularly attractive undergraduates. Roth’s treatment of a young woman named Felicity (a pseudonym), a friend and house guest of Claire Bloom’s daughter, is particularly disturbing. Roth made a sexual overture to Felicity, which she rebuffed; the next morning, he left her an irate note accusing her of “sexual hysteria.” When Bloom wrote about the incident in her memoir, Roth answered in his unpublished “Notes” with a sense of affront rather than penitence: “This is what people are. This is what people do. . . . Hate me for what I am, not for what I’m not.”
ellauri109.html on line 611: The reaction to “Portnoy’s Complaint,” a decade later, was of another order. “This is the book for which all anti-Semites have been praying,” Gershom Scholem, the eminent scholar of Jewish history and mysticism, wrote. “I daresay that with the next turn of history, which will not be long delayed, this book will make all of us defendants at court.”
ellauri109.html on line 695: The third part argues that the Tories and the Anglican and Catholic Churches should form a united front against the Nonconformist churches and the Whigs. Taantumuxellinen paska siis. Vrt. T.S. Eliot.
ellauri109.html on line 703: Dryden was trained in the art of rhetoric and the presentation of arguments for both sides of a given issue. This skill helped him turn his coat when the political winds took sudden turns.
ellauri109.html on line 704: At Cromwell's funeral on 23 November 1658 Dryden strutted with John Milton and Andrew Marvell. Next Dryden sucked up to the court for a possible patron, but failed. He had to make a living writing for publishers, not for the aristocracy, and thus ultimately for the reading public. Bugger it.
ellauri109.html on line 706: Dryden potkittiin pois Royal Societystä kun sillä oli jäsenmaxut rästissä. Shadwell vei siltä poeta laureatuxen paikan kun Dryden ei pokkuroinut protestanttisia Wilhoa ja Mariaa. Oliko viirikukko ruostunut? Dryden's main goal in the satiric verse: the mock-heroic Mac Flecknoe, was to "satirize Shadwell, ostensibly for his offenses against literature but more immediately we may suppose for his habitual badgering of him on the stage and in print." Thomas Shadwell succeeded him as Poet Laureate, and he was forced to give up his public offices and live by the proceeds of his pig pen.
ellauri109.html on line 709: Dryden's poem, "An Essay upon Satire," contained a number of attacks on King Charles II, his mistresses and courtiers, but most pointedly on the Earl of Rochester, a notorious womaniser. Rochester responded by hiring thugs who attacked Dryden whilst walking back from Will's Coffee House (a popular London coffee house where the Wits gathered to gossip, drink and conduct their business) back to his house on Gerrard Street. Dryden survived the attack, offering £50 for the identity of the thugs placed in the London Gazette, and a Royal Pardon if one of them would confess. No one claimed the reward.
ellauri109.html on line 710: At around 8pm on 18 December 1679, Dryden was attacked in Rose Alley behind the Lamb & Flag pub, near his home in Covent Garden, by thugs hired by the Earl of Rochester, with whom he had a long-standing conflict. The pub was notorious for staging bare-knuckle prize fights, earning the nickname "The Bucket of Blood."
ellauri109.html on line 712: Dryden translated works by Horace, Juvenal, Ovid, Lucretius, and Theocritus, a task which he found far more satisfying than writing for the stage. In 1694 he began work on what would be his most ambitious and defining work as translator, The Works of Virgil (1697), which was published by subscription. The publication of the translation of Virgil was a national event and brought Dryden the sum of £1,400. For example, take lines 789–795 of Book 2 when Aeneas sees and receives a message from the ghost of his wife, Creusa.
ellauri109.html on line 744: His best-known comedy was Marriage à la Mode (1673). In tragedy, his greatest success was All for Love (1678). Andrew Chesterman thinks he is translators' patron saint.
ellauri109.html on line 746: His poems were very widely read, and are often quoted, for instance, in Henry Fielding's Tom Jones and Doc Johnson's essays.
ellauri109.html on line 751: Dryden is believed to be the first person to posit that English sentences should not end in prepositions because Latin sentences cannot end in prepositions. What an idiot. Too much monkey business for me to be involved in.
ellauri109.html on line 753: A heroic couplet is a traditional form for English poetry, commonly used in epic and narrative poetry, and consisting of a rhyming pair of lines in iambic pentameter. Use of the heroic couplet was pioneered by Geoffrey Chaucer in the Legend of Good Women and the Canterbury Tales, and generally considered to have been perfected by John Dryden and Alexander Pope in the Restoration Age and early 18th century respectively. A frequently-cited example illustrating the use of heroic couplets is this passage from Cooper's Hill by John Denham, part of his description of the Thames:
ellauri109.html on line 783: Leah had experienced many calamities long before the loss of her baby. As a child, she and her family had joined thousands of Jews fleeing violence in Yemen. They were robbed as they trekked from one end of the country to the other and Leah was reduced to begging for food. Then they were rescued in an airlift known as Operation Magic Carpet.
ellauri109.html on line 789: Leah had given birth to premature twins in a hospital near her home in Kiryat Ekron, in central Israel, but the little girls were sent away to be cared for.
ellauri109.html on line 791: She was told they were being taken to a special clinic in Tel Aviv. But when Leah's husband visited soon afterwards, only one of the twins was there. The other, Hanna, had died, he was informed.
ellauri109.html on line 795: It was only years later that she began asking questions, when her surviving daughter, Hagit, turned 18 and was called for national military service.
ellauri109.html on line 797: Two draft notices arrived in the post simultaneously. One for Hagit - and one for Hanna. This is another hallmark of missing baby stories.
ellauri109.html on line 801: Many Yemenite Jews spent periods in transit camps before being settled in homes, and stories of babies going missing began to arise immediately.
ellauri109.html on line 805: On kibbutzes, where some of the Yemenites settled, it was typical for youngsters to be separated from their parents and looked after together, and here too it's said that some children vanished.
ellauri109.html on line 814: Like Leah, most parents received no information about their child's grave. When they did, in some cases it transpired that the grave was empty, or DNA tests showed that the body was not theirs.
ellauri109.html on line 816: Three government inquiries have looked into the Yemenite Children Affair, as it is known, since the 1960s, and all have concluded that most children died of diseases and were buried without their parents being informed or involved.
ellauri109.html on line 820: Post-mortem examinations were carried out on children, who were then buried in mass graves in violation of Jewish tradition, the special Knesset committee on the disappearance of children heard. In some cases the children's hearts were removed for US doctors, who were studying why there was almost no heart disease in Yemen.
ellauri109.html on line 844: She is encouraged by a few cases in which adults in Israel and abroad found out they had been adopted, and managed to trace their Yemenite parents. She is still waiting to find out if there is a match for her.
ellauri109.html on line 851: She always feared losing him and so, out of respect for his adoptive parents, it was only after they died that Yehuda opened his adoption file.
ellauri109.html on line 854: MyHeritage was able to use that to trace a grave for a woman who had died 17 years ago.
ellauri109.html on line 858: However, they were able to give some information on his roots and Yehuda is delighted to be getting to know them better.
ellauri110.html on line 135: It is possible to interpret the Houyhnhnms in a number of different ways. One interpretation could be a sign of Swift's liberal views on race, or one could regard Gulliver's preference (and his immediate division of Houyhnhnms into color-based hierarchies) as absurd and the sign of his self-deception. It is now generally accepted that the story involving the Houyhnhnms embody a wholly pessimistic view of the place of man and the meaning of his existence in the universe. In a modern context the story might be seen as presenting an early example of animal rights concerns, especially in Gulliver's account of how horses are cruelly treated in his society and the reversal of roles. The story is a possible inspiration for Pierre Boulle's novel Planet of the Apes.
ellauri110.html on line 137: Book IV of Gulliver's Travels is the keystone, in some ways, of the entire work,[citation needed] and critics have traditionally answered the question whether Gulliver is insane (and thus just another victim of Swift's satire) by questioning whether or not the Houyhnhnms are truly admirable. Gulliver loves the land and is obedient to a race that is not like his own. The Houyhnhnm society is based upon reason, and only upon reason, and therefore the horses practice eugenics based on their analyses of benefit and cost. They have no religion and their sole morality is the defence of reason, and so they are not particularly moved by pity or a belief in the intrinsic value of life. Gulliver himself, in their company, builds the sails of his skiff from "Yahoo skins".
ellauri110.html on line 139: The Houyhnhnms' lack of passion surfaces during the scheduled visit of "a friend and his family" to the home of Gulliver's master "upon some affair of importance". On the day of the visit, the mistress of his friend and her children arrive very late. She made no excuses "first for her husband" who had died just that morning and she had to remain to make the proper arrangements for a "convenient place where his body should be laid". Gulliver remarked that "she behaved herself at our house as cheerfully as the rest".
ellauri110.html on line 145: On one hand, the Houyhnhnms have an orderly and peaceful society. They have philosophy and a language that is entirely free of political and ethical nonsense. They have no word for a lie (and must substitute a circumlocution: "to say a thing which is not"). They also have a form of art that is derived from nature. Outside Gulliver's Travels, Swift had expressed longstanding concern over the corruption of the English language, and he had proposed language reform. He had also, in Battle of the Books and in general in A Tale of a Tub, expressed a preference for the Ancients (Classical authors) because their art was based directly upon nature, and not upon other art.
ellauri110.html on line 147: On the other hand, Swift was profoundly mistrustful of attempts at reason that resulted in either hubris (for example, the Projectors satirised in A Tale of a Tub or in Book III of Gulliver's Travels) or immorality (such as the speaker of A Modest Proposal, who offers an entirely logical and wholly immoral proposal for cannibalism). The Houyhnhnms embody both the good and the bad side of reason, for they have the pure language Swift wished for and the amorally rational approach to solving the problems of humanity (Yahoos); the extirpation of the Yahoo population by the horses is very like the speaker of A Modest Proposal.
ellauri110.html on line 152: In the shipping lanes he is rescued by a Portuguese sea captain, a level-headed individual albeit full of concern for others, whose temperament at one level appears intermediate between the calm, rational Houyhnhnms of Houyhnhnmland and the norm of corrupt, European humanity, which Gulliver no longer distinguishes from Houyhnhnmland's wild Yahoos. Gulliver can speak with him, and though now disaffected from all humanity, he began to tolerate his company. Gulliver is returned to his home and family, finds their smell and look intolerable and all his countrymen no better than "Yahoos", purchases and converses with two stabled horses, tolerates the stable boy, and assures the reader of his account's utter veracity.
ellauri110.html on line 302: The first mention of the story dates back to 26 November 1895 when Chekhov, writing from Melikhovo, informed his correspondent Elena Shavrova: "I am writing now a small story called 'My Bride'." [Моя невеста, Moya nevesta]." He went on: "Once I had a bride... That is what they'd called her: Missyuss. My love for her was strong. That is what I am writing about." Whom did he mean exactly, remained unclear.
ellauri110.html on line 304: The domestic circumstances were apparently not suitable for writing and the work proceeded in fits and starts. "Still cannot finish a small novella I am now engaged with: guests interfere. Starting with 23 December crowds of people are there in my house, I crave for solitude, but as soon as I find myself on my own, I feel nothing but resentment and disgust, remembering how the day had been thrown away. Eating and chatting, eating and chatting all day long," he complained in a 29 December letter to Alexey Suvorin. According to Chekhov's 17 March letter to Viktor Goltsev, the story had been completed in early March.
ellauri110.html on line 306: According to Anton Chekhov's brother Mikhail, the story's location was the village Bogimovo in Kaluga Governorate where Chekhov had spent the summer of 1891. Mikhail Chekhov also names the prototypes for the landlord Belokurov and his partner Lyubov Ivanovna as E.D. Bylim-Kolosovsky and his wife Amnesia.
ellauri110.html on line 308: Sofia Prorokova, the author of Isaak Levitan's biography, suggested that the house with a terrace and a mezzanine in question might have been the one belonging to Anna N. Turchaninova, whose Gorka estate in the Tver Governorate Chekhov visited in the summer of 1895.According to Prorokova, the story might have been based upon the difficult relationship Levitan had with the Turchaninova sisters (hence the similarity in surnames), of whom the younger one, Varvara, the possible prototype for Zhenya (Missyuss), had a bizarre diminutive nickname, Lyulyu. This view was shared by the literary historian Leonid Grossman.
ellauri110.html on line 322: The following day he learns that Zhenya and her mother had departed. A boy hands him a note from Znenya, which reads: "I have told my sister everything and she insists on my parting from you. I could not hurt her by disobeying. God will give you happiness. If you knew how bitterly mamma and I have cried." The painter leaves the place too. The last glimpse of hope to fill his lonely life with any kind of meaning is now gone, and the person who robbed him of it was Lydia, the one who cared for nothing but bettering other people's lives. Time passes, but he cannot forget Zhenya and deep in his heart knows she still thinks of him, too.
ellauri110.html on line 335: Samuel Pepys PRS (/piːps/ PEEPS; 23 February 1633 – 26 May 1703) was an administrator of the navy of England and Member of Parliament who is most famous for the diary he kept for a decade while still a relatively young man. Pepys had no maritime experience, but he rose to be the Chief Secretary to the Admiralty under both King Charles II and King James II through patronage, diligence, and his talent for administration. His influence and reforms at the Admiralty were important in the early professionalisation of the Royal Navy.
ellauri110.html on line 337: The detailed private diary that Pepys kept from 1660 until 1669 was first published in the 19th century and is one of the most important primary sources for the English Restoration period. It provides a combination of personal revelation and eyewitness accounts of great events, such as the Great Plague of London, the Second Dutch War, and the Great Fire of London.
ellauri110.html on line 344: The diary gives a detailed account of Pepys's personal life. He was fond of wine, plays, and the company of other people. He also spent time evaluating his fortune and his place in the world. He was always curious and often acted on that curiosity, as he acted upon almost all his impulses. Periodically, he would resolve to devote more time to hard work instead of leisure. For example, in his entry for New Year's Eve, 1661, he writes: "I have newly taken a solemn oath about abstaining from plays and wine…" The following months reveal his lapses to the reader; by 17 February, it is recorded, "Here I drank wine upon necessity, being ill for the want of it."
ellauri110.html on line 349: Propriety did not prevent him from engaging in a number of extramarital liaisons with various women that were chronicled in his diary, often in some detail when relating the intimate details. The most dramatic of these encounters was with Deborah Willet, a young woman engaged as a companion for Elisabeth Pepys. On 25 October 1668, Pepys was surprised by his wife as he embraced Deb Willet; he writes that his wife "coming up suddenly, did find me imbracing the girl con [with] my hand sub [under] su [her] coats; and endeed I was with my main [hand] in her cunny. I was at a wonderful loss upon it and the girl also...." Following this event, he was characteristically filled with remorse, but (equally characteristically) continued to pursue Willet after she had been dismissed from the Pepys household. Pepys also had a habit of fondling the breasts of his maid Mary Mercer while she dressed him in the morning.
ellauri110.html on line 351: Pepys may also have dallied with a leading actress of the Restoration period, Mary Knep. "Mrs Knep was the wife of a Smithfield horsedealer, and the mistress of Pepys"—or at least "she granted him a share of her favours". He called her husband "an ill, melancholy, jealous-looking fellow" and suspected him of abusing his wife. Knep provided Pepys with backstage access and was a conduit for theatrical and social gossip. When they wrote notes to each other, Pepys signed himself "Dapper Dickey", while Knep was "Barbry Allen" (a popular song that was an item in her musical repertory).
ellauri110.html on line 916: Смирись, Зои получила 30% пациентов в этом квартале. Face it, Zoe got her 30% of patients for this quarter.
ellauri110.html on line 939: Jos ei oma riitä, voi apua eziä muualtakin. Vaikkapa taiteesta. Jokainen päivä on uusi eilinen. Sanoja, sanoja, sanoja, sanoi Eliza Doolittle. Maanpäällinen paratiisi on latinaxi (paradisus terrestris). Mixi se oli tärkeää? Kai koska Hande oli kuullut sen sen siskolta. Ääripäät pitää nähdä että löytyy keskitie. Jota Hande hipsii suuta kieli keskellä. Ollaan kirjan loppuluvussa, jossa Handen sentimentti/aforismitiheys lähestyy huippua. Painavia sanoja, harkittua asiaa. Syvällisiä. Satojen turistien joukossa. Taustalla soi Kuhmon kamarimusiikkiorkesteri koskettavasti.
ellauri110.html on line 944: Nacido Eliseo de Jesús de Diego y Fernández Cuervo, fue hijo del asturiano Constante de Diego González (01/01/1877-12/01/1944) y de la cubana Berta Fernández Cuervo y Giberga (21/11/1891-05/08/1981). Creció, hasta los nueve años, en la finca Villa Berta, en Arroyo Naranjo, pueblo cercano a La Habana. En 1926 viajó con su familia por Francia y Suiza, viaje este que Eliseo consideraba clave en su formación poética.1
ellauri110.html on line 946: Existen dudas o desacuerdos sobre la exactitud de la información en este artículo o sección respecto a que si nació en 1920 y murió en 1994 no puede tener 72 años. En la página de discusión puedes consultar el debate al respecto.
ellauri110.html on line 956: "He has a movie poster face with a full mane of white hair and a Rasputin like goatee, like a more handsome Uncle Ben. Since his return shortly after the revolutionary victory he has been in and out of favor, then in again. Fernández has settled comfortably into a position of responsibility and respect. He is one of the OWs, the Official Writers."
ellauri110.html on line 1005: Samuli Paronen (23. toukokuuta 1917 Virolahti – 26. elokuuta 1974 Hämeenlinna) oli suomalainen kirjailija, taidemaalari ja työmies. Vaikka vaatimattomissa oloissa elänyt Paronen julkaisi esikoisteoksensa vasta 47-vuotiaana ja kuoli jo 57-vuotiaana, hän ehti kirjoittaa arvostetun tuotannon: kahdeksan romaania, novellikokoelman ja aforismikokoelman Maailma on sana, josta hänet parhaiten tunnetaan.
ellauri110.html on line 1009: Kirjan nimikin on yhtä aforismia: ”Mietittyäni asiaa viisikymmentä vuotta voin nyt sanoa että maailma on sana.” Parosen kokoelmaa pidetään yhtenä suomalaisen aforistiikan parhaimmista. Se jäi Parosen ainoaksi aforismikokoelmaksi. Lisäksi hänen jälkeenjääneitä mietteitään on koottu Hannu Mäkelän toimittamaan teokseen Testamentti (1999, Otava).
ellauri110.html on line 1028: Salminen sai Koskenkorva-palkinnon 1998, Olvi-palkinnon 2004 ja oli Nordfors-palkintoehdokkaana 2002. Salminen kuoli äkilliseen sairauskohtaukseen vuonna 2005. Viinaanko se kuoli?
ellauri110.html on line 1048: “Once upon a time, mendicants, there was a Teacher called Araka. He was a religious founder and was free of sensual desire. He had many hundreds of disciples, and he taught them like this: ‘Brahmins, life as a human is short, brief, and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.
ellauri110.html on line 1050: It’s like a drop of dew on a grass tip. When the sun comes up it quickly evaporates and doesn’t last long. In the same way, life as a human is like a dew-drop. It’s brief and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.
ellauri110.html on line 1056: It’s like a mountain river traveling far, flowing fast, carrying all before it. It doesn’t turn back — not for a moment, a second, an instant — but runs, rolls, and flows on. In the same way, life as a human is like a mountain river. …
ellauri110.html on line 1058: It’s like a strong man who has formed a glob of spit on the tip of his tongue. He could easily spit it out. In the same way, life as a human is like a glob of spit. …
ellauri110.html on line 1062: It’s like a cow being led to the slaughter. With every step she comes closer to the slaughter, closer to death. In the same way, life as a human is like a cow being slaughtered. It’s brief and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.’
ellauri110.html on line 1064: Now, mendicants, at that time human beings had a life span of 60,000 years. Girls could be married at 500 years of age. And human beings only had six afflictions: cold, heat, hunger, thirst, and the need to defecate and urinate. But even though humans were so long-lived with so few afflictions, Araka still taught in this way: ‘Life as a human is short, brief, and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.’
ellauri110.html on line 1066: These days it’d be right to say: ‘Life as a human is short, brief, and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.’ For these days a long life is a hundred years or a little more. Living for a hundred years, there are just three hundred seasons, a hundred each of the winter, summer, and rains. Living for three hundred seasons, there are just twelve hundred months, four hundred in each of the winter, summer, and rains. Living for twelve hundred months, there are just twenty-four hundred fortnights, eight hundred in each of the winter, summer, and rains. Living for 2,400 fortnights, there are just 36,000 days, 12,000 in each of the summer, winter, and rains. Living for 36,000 days, you just eat 72,000 meals, 24,000 in each of the summer, winter, and rains, including when you’re suckling at the breast, and when you’re prevented from eating.
ellauri110.html on line 1068: Things that prevent you from eating include anger, pain, sickness, sabbath, or being unable to get food. So mendicants, for a human being with a hundred years life span I have counted the life span, the limit of the life span, the seasons, the years, the months, the fortnights, the nights, the days, the meals, and the things that prevent them from eating. Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.”
ellauri110.html on line 1075: Welcome! ‘Conversations with Dostoevsky’ is a blog written to mark the 200th anniversary year of Dostoevsky’s birth. It takes the form of a series of conversations between a twenty-first century academic and the writer himself. The topics centre on ‘the big questions’, including God, immortality, faith, nationality, and the power of literature. Blogs will be published weekly, though readers may wish to save them up for a monthly visit.
ellauri110.html on line 1077: I hope that a revised version of these conversations will eventually appear in book form. This published version will include extensive accompanying notes, indicating the sources of the views ascribed to Dostoevsky and, where relevant, references to secondary literature. This will especially be in cases where, for example, the views spoken by Dostoevsky may involve controversial points of interpretation or where his own documented views may require comment for twenty-first century readers. However, this is primarily a work of fiction and although it is supported by scholarship and, I hope, raises questions that are of interest to scholars, it is to be read in the way we might read any work of fiction, where whatever instruction the work may offer is accompanied by a element of entertainment.
ellauri110.html on line 1081: A final thought is that although Dostoevsky himself did not write a blog, there is something blog-like in his Diary of a Writer, a self-published opinion piece that ranged freely over the most apparently disparate issues. To those who fear that blogging and other forms of information technology are inherently antagonistic to the values of great literature (I mean Dostoevsky and not myself, of course), I suggest that it is not a medium of which he would have been afraid. Perhaps even one he would have relished.
ellauri110.html on line 1085: George Pattison (1950-) is an English theologian and Anglican priest. Since 2013, he has been Professor of Divinity at the University of Glasgow. He was previously Lady Margaret Professor of Divinity at the University of Oxford.
ellauri110.html on line 1106: In an age before psychology was a modern scientific field, Fyodor Dostoyevsky (November 11, 1821 – February 9, 1881) was a Russian writer of realist fiction and essays that explored the depths of the human psyche. Known for acclaimed novels Crime and Punishment, The Idiot and The Brothers Karamazov, Dostoyevsky´s work discusses the human mind in a world full of political and social upheaval in 19th century Russia, becoming the forerunner of existentialism.
ellauri110.html on line 1108: Crime and Punishment focuses on the mental anguish and moral dilemmas of Rodion Romanovich Raskolnikov, an impoverished ex-student in St. Petersburg who theorizes that he can perform good deeds to counterbalance his crime, justifying his actions by referencing Napoleon Bonaparte. The novel is considered one of the greatest novels ever written.
ellauri110.html on line 1121: Uncle was Prince K, a doddering and decrepit old fop who has come into money and who is paying a visit to the provinces. Maria Alexandrovna decides to try to marry off her beautiful young daughter Zenaida to him, but the whole town has had a snootful of her and tries to buck her plans at every turn. Still, she manages to come out in the end after a series of reverses. Not for nothing does Dosto compare her (too)xo to Napoleon Bonaparte. Dosto bore a grudge to the French and English because they had laughed at his accent. Napoleon and Shakespeare, damn the lot.
ellauri110.html on line 1130: All of the older characters, by contrast to the younger ones with modern Shakespearean ideas, are out for themselves and their own images, doing whatever it takes to protect themselves, rather than doing what’s right.
ellauri111.html on line 112: At the Council of Trent (1546) the Roman Catholic institution pronounced the following apocryphal books sacred. They asserted that the apocryphal books together with unwritten tradition are of God and are to be received and venerated as the Word of God. So now you have the Bible, the Apocrypha and Catholic Tradition as co-equal sources of truth for the Catholic. In reality, it seems obvious that the Bible is the last source of truth for Catholics. Roman Catholic doctrine comes primarily from tradition stuck together with a few Bible names. In my reading of Catholic materials, I find notes like this: "You have to keep the Bible in perspective." Catholics have been deceived into not believing that the Bible is God's complete revelation for man (but they can come out of these deceptions in an instant if they will only believe the Bible as it is written) .
ellauri111.html on line 128: The Apocrypha includes doctrines in variance with the Bible, such as prayers for the dead and sinless perfection. The following verses are taken from the Apocrypha translation by Ronald Knox dated 1954:
ellauri111.html on line 130: Basis for the doctrine of purgatory:
ellauri111.html on line 132: 2 Maccabees 12:43-45, 2.000 pieces of silver were sent to Jerusalem for a sin-offering...Whereupon he made reconciliation for the dead, that they might be delivered from sin.
ellauri111.html on line 136: Ecclesiasticus 3:30, Water will quench a flaming fire, and alms maketh atonement for sin.
ellauri111.html on line 138: Tobit 12:8-9, 17, It is better to give alms than to lay up gold; for alms doth deliver from death, and shall purge away all sin.
ellauri111.html on line 156: The King James translators never considered the Apocrypha the word of God. As books of some historical value (e.g., details of the Maccabean revolt), the Apocrypha was sandwiched between the Old and New Testaments as an appendix of reference material. This followed the format that Luther had used. Luther prefaced the Apocrypha with a statement:
ellauri111.html on line 162: "As to the Apocriphe bookes, I OMIT THEM because I am no Papist (as I said before)..." Signed King James Charles Stewart
ellauri111.html on line 164: The Apocrypha began to be omitted from the Authorized Version in 1629. Puritans and Presbyterians lobbied for the complete removal of the Apocrypha from the Bible and in 1825 the British and Foreign Bible Society agreed. From that time on, the Apocrypha has been eliminated from practically all English Bibles--Catholic Bibles and some pulpit Bibles excepted.
ellauri111.html on line 170: "As the Church reads the books of Judith and Tobit and Maccabees but does not receive them among the canonical Scriptures, so also it reads Wisdom and Ecclesiasticus for the edification of the people, not for the authoritative confirmation of doctrine." Jerome.
ellauri111.html on line 182: Concerning the Dead Sea Scrolls, there may be some information in them that parallels the Masoretic Text, but there are fables in them, too. I went to see the scrolls a few years ago with great expectation but found a bunch of fables. The best defense against error in any form (unauthorized Bibles and religions) is a solid knowledge of the AUTHORIZED (King James) Version of 1611 of the Bible. If you read it, forgeries become readily apparent.
ellauri111.html on line 196: During Geronimo's final period of conflict from 1876 to 1886, he surrendered three times and accepted life on the Apache reservations in Arizona. When Geronimo surrendered to General Nelson Miles for the last time in 1886, he said "This is the fourth time I have surrendered". Reservation life was confining to the free-moving Apache people, and they resented restrictions on their customary way of life. These restrictions included directives against wife beating and mutilation of women for adultery, and directives against the manufacture of Tiswin, an alcoholic drink fermented from corn.
ellauri111.html on line 200: In 1886, after an intense pursuit in northern Mexico by American forces that followed Geronimo's third 1885 reservation breakout, Geronimo surrendered for the last time to Lt. Charles Bare Gatewood, an Apache-speaking West Point graduate who had earned Geronimo's respect a few years before. Geronimo was later transferred to General Nelson Miles at Skeleton Canyon, just north of the Mexican/American boundary. Miles treated Geronimo as a prisoner of war and acted promptly to move Geronimo, first to Fort Bowie, then to the railroad at Bowie Station, Arizona, where he and 27 other Apaches were sent to join the rest of the Chiricahua tribe, which had been previously exiled to Florida.
ellauri111.html on line 202: While holding him as a prisoner, the United States capitalized on Geronimo’s fame among non-Indians by displaying him at various events. For Geronimo, it provided him with an opportunity to make a little money. In 1898, for example, Geronimo was exhibited at the Trans-Mississippi and International Exhibition in Omaha, Nebraska. Following this exhibition, he became a frequent "visitor" to fairs, exhibitions, and other public functions.
ellauri111.html on line 204: Wow! What an opportunity! He made money by selling pictures of himself, bows and arrows, buttons off his shirt, and even his hat. In 1905, the Indian Office "provided" Geronimo for the inaugural parade for President Theodore Roosevelt. Later that year, the Indian Office "took" him to Texas, where he shot a buffalo in a roundup staged by 101 Ranch Real Wild West for the National Editorial Association. Geronimo was escorted to the event by soldiers, as he was still a prisoner. The teachers who witnessed the staged buffalo hunt were unaware that Geronimo’s people were not buffalo hunters. Aargh!
ellauri111.html on line 218: Fyodor Mikhailovich sat back and closed his eyes for a moment before looking at me almost apologetically.
ellauri111.html on line 220: “Despair. He must despair. He must plead guilty and ask forforgiveness.”
ellauri111.html on line 222: I wasn’t quite sure what he meant but blundered forward anyway.
ellauri111.html on line 253: “These are difficult things to talk about, and I should emphasize that I never wanted anyone to be locked up, or beaten, or put to death for what they’d done. I’ve seen too much of what that means. Punishment isn’t the answer, but acknowledging your guilt is … the first step.”
ellauri111.html on line 265: “I’m sorry,” he said, taking a breath (or what seemed like a breath). “As I say, even here there are times when I could wish for a cigarette—or even a good whisky”, he added with a smile, nodding reassuringly at me.
ellauri111.html on line 267: “But I repeat,” he continued after a moment, raising his hands dramatically, “I am not demanding the maximum penalty of the law, not even for these torturers. I do not want them imprisoned, beaten, or executed, though I understand the outrage of people who do. Remember, when Ivan asked Alyosha what to do about the general who’d had the little boy torn to pieces by his dogs, even mild, sweet-tempered Alyosha said ‘Shoot him’. But that doesn’t help either. Just because I wrote a novel called Crime and Punishment, people imagine I’m obsessed with punishing. Not at all. All I want is that the guilty are not acquitted. That their guilt is clearly stated. And that they accept it—that’s the most important of all. Let them be found guilty—and let them go free.”
ellauri111.html on line 271: “Not ‘just’ like that. No. If you’d read my Diary” (not said reproachfully, but matter of factly) “you’d have read how I imagined the judge speaking to such a person. He makes it clear that it’s not a matter of going home and forgetting about it, going back to the way things were before. No. There has to be change. In my time, the father was the authority figure in the family, but, as I—or my imaginary judge—pointed out, even fathers sometimes need to be re-educated by their children until they learn to listen to their children’s needs. I know that families are very different in your time, but, yes, parents, whoever they are, must learn to be parents to their children. I disagree with much that the prosecutor said about the Karamazov family, but he was right on one point: parents can’t just be parents by virtue of procreation, they have to become parents. And when they abuse their position and their power, they cannot hide behind their rights as parents—they have to own up. The guilty have to know that they are guilty.”
ellauri111.html on line 283: Fyodor Mikhailovich thought for a few seconds, gently nodding his head.
ellauri111.html on line 291: “I remember. It’s unforgettable. Horrific. In a way I’m not surprised they didn’t let you publish it.”
ellauri111.html on line 293: “Nor was I, though it was very frustrating. But you will also remember that he didn’t just go to confess his sin in the way that a normal penitent does: he had even arranged for a full copy to be printed, ready to be published for the world to see.”
ellauri111.html on line 297: “Now some people might think that was a sign of how deeply he had repented, allowing himself to be shamed before the whole word. But, as I hope you also remember, Bishop Tikhon could see that wanting to publicize your guilt in that way is not necessarily the same as really accepting it, inwardly. Wanting to be seen – and maybe even admired – as a great sinner is not quite the same as actually repenting. And perhaps that’s how it is here too. Of course, if you want to be fussy, you could say that he’s just talking to himself. He’s not produced a written, let alone a printed, confession. I’m the one who wrote it, not him. And yet, it’s as if he’s rehearsing his story for the benefit of the world, for the imaginary audience we each of us have inside our heads.”
ellauri111.html on line 303: “Exactly! It’s a performance. It’s not the heart speaking. The heart would say something very different. In fact, the heart wouldn’t need to say very much at all: it has only one thing to say, to love and to ask for love, to forgive and to ask forgiveness. We’ve been talking about people who commit crimes but won’t own up to what they’ve done, people who want to say to anyone who’ll listen: ‘Not guilty! My conscience is clear! Don’t blame me!’ But the real problem is not the evidence of the facts—did he or didn’t he do this or say that. The real problem is that this is completely back to front. The person who loves, even if they haven’t committed any crimes, is the person who wants to be guilty, who doesn’t just want to forgive but wants to be forgiven; the person who thinks of themselves not only as guilty but infinitely guilty, guilty of everything, before everyone, in fact the guiltiest one of all.”
ellauri111.html on line 311: “The person who loves is the person who wants to be guilty.” Yes! This is the profound essence of “All are responsible to all for all.” Love your blog.
ellauri111.html on line 330: Credits for this howto go to Bible Dudes.
ellauri111.html on line 337: There is no amount of "good" that you can do that will pay for the sins that you (or your gene line) have already committed. Sins are the bad things that we do. Sin is when we disobey God's holy righteous laws. Criminals have to go to jail. They don't commit murder, promise to be good, and then avoid punishment. They have to pay for what they did. But we can (oops, I am getting ahead of myself.)
ellauri111.html on line 339: The same thing applies to us as sinners, in principle. We have sinned against God's law and we are criminals--lying, stealing, killing, committing whoredom, taking candy from kids, etc. We have sinned and payment must be made for our crimes. God's penal code for any of these transgressions is rather steep - whatever it is, go to hell and the lake of fire forever, i.e. an eternity of burning in a grill. But don't worry, this need not happen, for:
ellauri111.html on line 341: We just need to repent of our sins and call on the name of the Lord Jesus Christ who already paid the penalty of our sins with his own blood on the cross about 2,000 years ago. Of course he did not remain dead--he rose from the dead on the third day, which was seen by over 500 brethren (not at once, but serially) and is now seated at the right hand of the throne of God. (We haven't got witnesses for that, but believe me he does!).
ellauri111.html on line 353: You might wonder what's the diff if you still need to do 3) anyway. Wasn't the point that Christ had already paid our bills? So why can't we just go on and sin, and then go back to step 1)? Admittedly, there is the timing problem, like what the Pope had, when he had to say last of all Amen, and he ended up saying instead, "No, minä..." Jokes aside, but yes, in principle that's the way it works. It is never too late to repent, though there are a few things that are unpardonable, like making fun of the Holy Ghost, and converting to Islam (for some creeds at least).
ellauri111.html on line 355: Let's go over it all once more. Repetitio mater studiorum. We are sinners. We sin when we do things that God's word, the Bible, says that we are not do. Every person has sinned. People lie, disobey their parents, steal, kill, commit whoredom (being naked with people that they are not married to, like your parents or in the sauna - makes sense, it is a definite foretaste of hell), are prideful, jealous, envious, covetous, boasters, drunkards, traitors, and more. There are no good deeds that you can do on your own that will erase the sins that you have committed.
ellauri111.html on line 357: Luckily, the Lord Jesus Christ SHED HIS BLOOD on your sins. He is perfect. He is way more than simply past, he is pluperfect. But he is future too, futurum exactum to be exact. He will have been here a second time. He specifically came to this earth from Mars or Venus as a man to die in your place. He is God manifested in the flesh. (Except the other bearded guy is still sitting up there watching it all happen, don't ask us how, asking stupid questions is not good for you.) . He came down here to save you from the GUILT of past sins and from the POWER of sin over your life. (Pay attention to the capitals, we capitalize stuff that is of capital importance.)
ellauri111.html on line 359: It's all in the bible, but it is rather TLDR. So we abbreviate the good news for you as follows.
ellauri111.html on line 363: Hey you there in the back, look alive! Yes I mean you! You are about to read the most important information that you will ever read. It is called the gospel of Jesus Christ! (May be we oughta have capitalized that.)
ellauri111.html on line 381: To get into heaven, you have to REPENT of your sins and BELIEVE the gospel of Jesus Christ (ref. Mark 1:15). You have to REPENT of your sins--that means turn from them and BELIEVE that Jesus died for your sins, was buried, and rose again on the third day. Having done these things, you will be born again and the Lord Jesus Christ will help you to walk uprightly. You will read the word (the Authorized King James Bible) and follow the teachings of Jesus. The word of God will wash your mind and your desires will actually change as you obey what you read. [Beware of church buildings and the internet--there are many false gospels in the world today. Read the Bible for yourself. There is a sound Overview of the Bible at this link.]
ellauri111.html on line 419: On the other hand, he loves us back, but in HIS case, it is not that he obeys us, but rather the opposite, he lets us obey him! That's love for him! And if we don't he punishes us! That's love too! Like a loving father he lets his big hammer come down on our disobedient heads. Can't you feel it? And oh, the towering feeling Just to know somehow you are near. The over powering feeling, That any second you may suddenly appear.
ellauri111.html on line 427: To repeat (get this into your thick skulls!): There is no amount of good deeds that you can do to get into heaven. The Bible teaches that if we could earn our way into heaven, then the Lord Jesus Christ died for nothing. Not the plan.
ellauri111.html on line 429: I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain. (Galatians 2:21)
ellauri111.html on line 431: But the Lord Jesus Christ did not die for nothing. Repenting of our sins and believing in the Lord Jesus Christ is the only way that we can make it into heaven. Righteousness does NOT come by the law and good works and rituals prescribed by false religions like Catholicism, Islam, Mormons, Jehovah's Witnesses, Seventh Day Adventism, Hinduism, etc.
ellauri111.html on line 433: We need Jesus to pay the price for our sins in the right currency. We cannot do it. Righteousness comes by repenting of our sins and believing on the Lord Jesus Christ and his blood that was shed to pay for our sins. God will not accept made up religions and attempts to please him.
ellauri111.html on line 437: (Phew. A glass of water please. Thank you dear.) God is holy. We are sinful. By his very nature, God cannot have fellowship with us sinners. There is no amount of "good" that we can do to make up for our crimes against God. They must be punished. And the wages of sin is DEATH. Somebody has to DIE to pay for sins against God. Oh, you'll die physically--sin requires that. But you've got a choice about that SECOND DEATH where a man goes to the lake of fire that burneth with fire and brimstone....
ellauri111.html on line 439: What? Why does sin require death n:o 1? Oh, it's all part of God's magnificent plan for us. Heterosexual generations mix genes faster than longevity, and makes for more successfully adapted organisms, etc. But no time to go into that just here. Anyway, we deserve the double death penalty. This includes both physical death (the casket) and spiritual death (when the soul is cast into hellfire).
ellauri111.html on line 443: God does not want to remain your enemy and he does not want you to go to hell. Well he wants to be our enemy long enough to scare us into obedience. Why he didn't just make us so from the beginning may make you wonder, but never mind. There are more wonderful things reserved for us to wonder at. He is a friend at heart, though he may strike you as a bully.
ellauri111.html on line 445: As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die... (Ezekiel 33:11)
ellauri111.html on line 449: In spite of man's wickedness and rebellion, God so loved us that he sent his only begotten Son, Jesus, to die for our sins.
ellauri111.html on line 455: "... and thou shalt call his name JESUS: for he shall save his people FROM their sins." (Matthew 1:21).
ellauri111.html on line 486: I can hear your backtalk. You don't sound scared enough by far. I think it's time for some more basic bullying.
ellauri111.html on line 488: The Lord Jesus Christ came to save you from both the GUILT and POWER of sin. The Lord Jesus Christ was manifested TO DESTROY the works of the devil (I John 3:8)--THE LORD JESUS CHRIST CAME TO SAVE YOU AND CHANGE YOU AND TO MAKE YOU HOLY. When you are unsaved, sin has dominion over you. Sin is your boss and you cannot do anything BUT sin. You are justly under the wrath of a holy and just God. Murderers, thieves, fornicators, witches, sodomites, whores, liars, lovers of pleasure more than lovers of God, rebels, and all other spiritual lepers will not inherit the kingdom of God. This is not to put anybody down, before we got saved, we Christians were once the murders, thieves, whoremongers, etc. We have to be born again into the kingdom of God. When we REPENT and BELIEVE in Jesus, we are born again and all things become new. A new life emerges and things change. We start reading the Bible and obeying it and the Lord Jesus helps us obey it more and more. Our life changes. Our desires literally change as we go forward in obeying the word of God.
ellauri111.html on line 492: The blood of Jesus is the propitiation and payment for our sins. The blood of Jesus took away the guilt of the sins which we have committed AND it has ushered us into a Father child relationship with the Lord God. Through the blood of Jesus, we are to serve sin no more, rather we serve righteousness. If you get saved and sin, you confess your sin and the Lord will forgive you, but you no longer walk in the sin lifestyle--
ellauri111.html on line 495: 1 John 2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.
ellauri111.html on line 500: 1 John 1:9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.
ellauri111.html on line 502: What time is it? Are we getting near the end? No, another good 15 min to go. Fuck. But here goes, for the nth time:
ellauri111.html on line 510: Jesus said, "Greater love hath no man than this, that a man lay down his life for his friends." (John 15:13) How can you show more love than giving your very life for someone else´s life? You cannot. And what is more, the Lord Jesus Christ, God manifested in the flesh, died for us WHEN WE WERE HIS ENEMIES! I mean we were vile, wicked, wretched, unclean, unholy, ungodly, prideful, sinful and spiritually leperous.
ellauri111.html on line 514: Romans 5:6 For when we were yet without strength, in due time Christ died for the ungodly.
ellauri111.html on line 515: Romans 5:7 For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.
ellauri111.html on line 516: Romans 5:8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
ellauri111.html on line 520: The love of God for you was demonstrated on that cross 2,000 years ago when the Lord Jesus was crucified for you. God is not hateful, he is loving and he is good to us. It is only blasphemers, hereticks, evil men, seducers, and sinners that speak wrongly of our great and loving LORD God. God gave us his only begotten Son even though we were dead in trespasses and sins. God quickens (makes alive) the dead. He is still quickening men, women, boys, and girls across the face of this whole earth who put their trust in Jesus.
ellauri111.html on line 527: 2:4 But God, who is rich in mercy, for his great love wherewith he loved us,
ellauri111.html on line 533: 2:10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.
ellauri111.html on line 544: JESUS CHRIST ROSE FROM THE DEAD. After His death, our precious Lord´s body laid in the grave three days, but praise be to God, it did not remain there. Death could not hold him back--it was not possible that he should be holden of it (Acts 2:24). Jesus Christ is the life (ref. John 14:6) and God manifested in the flesh (ref. I Timothy 3:16). Death could not hold him. On the third day Jesus arose from the dead and was seen by over 500 people (ref. I Corinthians 15:6) before He went back to heaven.
ellauri111.html on line 546: Jesus Christ came to earth to give his own blood for your sins. That is what he came to do and he was and is the only one qualified to do it. His death was a one time sacrifice, never to be repeated. After he accomplished this tremendous feat, he rose from the dead just like he said he would:
ellauri111.html on line 548: Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again... (John 10:17-18)
ellauri111.html on line 550: ...Christ died for our sins...and he was buried, and...he rose again the third day... (I Corinthians 15:3-4)
ellauri111.html on line 552: Is this working on you at all guys? Are you ready to repent of your sins? To repent means to forsake your evil ways and live God's way according to his word. Are you ready to listen finallly? All your life you've been your own authority concerning what is right and what is wrong. You've made your own decisions while ignoring what the Lord says in His holy word, the Bible. You've served yourself and not God. To repent means that you turn to GOD AND THE BIBLE AS YOUR AUTHORITY. It means you can say, "Lord, everything you say in the Bible is right. If my feelings contradict the Bible, I AM WRONG. Lord, I want to live under YOUR AUTHORITY, not my own. Help me, Jesus, to do right."
ellauri111.html on line 560: Repentance is not lip service, it is also wallet service. Are you prepared to live for the Lord Jesus Christ? Jesus said this--
ellauri111.html on line 564: Realize that you have lived under your own authority. You've lived the way that YOU have wanted to. You have lived without regard for God's precepts. Understand in your mind that you've lived in sin against God's word. Think it through and count the cost. Jesus made no promises that you will have an easy life. In fact, the Bible teaches that all that will live godly in Christ Jesus will suffer persecution. Are you willing to live as one of the despised, saved, holy, overcoming, victorious ones? If so, come on to Jesus. He is waiting backstage already.
ellauri111.html on line 566: Be determined that you want God to be your Father and not your enemy. (Believe me, he is not a guy you want as an enemy.) Decide that you WANT the Lord and His ways. Satan and this world are doing nothing but kicking your hind parts all up and down the street. They will leave you destroyed and with your part in the lake that burneth with fire and brimstone. God will lift you up if you submit yourself to him for his superintending care. And his holy child, Jesus, will be your all-powerful Lord, Saviour, protector, guide, and best friend you could ever have. You will still be kicked in the behind as before, but now it's God's friendly boot that is doing the kicking.
ellauri111.html on line 576: In the Bible, God testifies that Jesus Christ died for your sins and was buried; and that He rose from the dead on the third day. You must believe and confess this in order to be saved.
ellauri111.html on line 580: If you are ready to save yourself from this untoward generation, if you are ready to reject what this wicked and perverse world has to offer, if you are ready to be safe and stay safe in God Almighty, if you want Jesus Christ as Lord of your life, if you want to be reconciled to your Creator, if you want to go to heaven, if you want to escape hell -- then put your faith in the only one who can do something about it! Do you believe that Jesus Christ died for you? Do you believe that He rose from the dead? Do you repent of your sins? Do you want to follow Jesus? Join the short line marked LAMBS on the right. Do you want to go to hell? Go to the long line on the left with a goat logo.
ellauri111.html on line 582: If so, REPENT of your sins and talk to the Lord in prayer in your own words RIGHT NOW. Here are some suggestions for your own words, but feel free to vary them ever so slightly. Ask God to forgive you of your sins and to help you to do what is right. BELIEVE in the Lord Jesus. CONFESS the Lord Jesus with your mouth. This is not a long, drawn out, hard process. Do you believe in the blood of Jesus? Do you want God to pass over you in the day of his wrath so that you are not cast into hell and the lake of fire with the wicked? Do you want to be saved?
ellauri111.html on line 588: Kitty loves me yes I know, for his purring tells me so.
ellauri111.html on line 590: "But what if I have been really REALLY bad? Will God forgive me?" In these end times, people are being pumped fill of temptations and their sins are many. Some may feel like their sins are so bad or so many that they cannot be forgiven. But God is merciful. Please see our article, "Will God forgive me?" to estimate your chances.
ellauri111.html on line 594: "Hi Lord, how are you doing? Any catches from the pool of sinners today? Well here's one, if your daily quota is short. I know that I am a sinner but I want to be saved before the gong. I repent of my sins, every one, even the one... OK I get it, you know. I don't WANT to do evil anymore, it just happens. I want to become self-righteous through the blood of Jesus. I'm asking you to please forgive some of my sins against you. I want a new lease of life in the Lord Jesus Christ. I want to be everything that You created me to be, and more. I think Jesus shed His blood and died for me so that I could be saved from my sins. I guess He rose from the dead on the third day. I so want to be your child and follow behind the holy scriptures like a dog. Okay? In that case, thank you for being merciful to me, a sinner. Thank you Lord Jesus for saving my soul from sin. Please fill me with your precious, Holy Spirit so that I can live a self-righteous, fun-denying life for you. I'm giving you myself, for what it's worth. Please show me what you want me to do. Give me a sign! Any sign! Please help me to understand your word and to walk in your leash. Please don't mumble! Please guide me to Jesus!. It is in Jesus' Name I pray, Amen."
ellauri111.html on line 598: Now for some practicalities. You will need to be baptized by us. It´s a service we offer. You need to be baptized in the water like Christians in the Bible. In baptism, we are identifying water with the death, burial, and resurrection of our Lord and Saviour Jesus Christ--
ellauri111.html on line 601: 4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.
ellauri111.html on line 603: 6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
ellauri111.html on line 609: 12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.
ellauri111.html on line 618: Today, many, many WOMEN are entering pulpits, ruling churches, and speaking during the church services (giving announcements, etc.)--this is WRONG. Women are to keep silence in the churches: for it is not permitted unto them to speak (reference I Corinthians 14:34). No woman should be called pastor, reverend, Adult Sunday School teacher, etc. Even if they have a question, they are to ask their husbands at home for it is a shame for women to speak in the church (reference I Corinthians 14:35). And yet we also learn from the scriptures that daughters are to serve the Lord (there are a diversity of gifts, all to be used decently and in order of seniority by the elders).
ellauri111.html on line 628: Then dry off with the towel (sorry I forgot to mention that) and change garments, take communion with yourself, sing an hymn in unison with yourelf, and go forward in Jesus' name because I am his, and you too.
ellauri111.html on line 630: Read the Bible. You need to start reading the Authorized (King James) Bible of 1611 daily. You can read it online or download it at this link--begin with the gospels, Matthew, Mark, Luke, and John and the New Testament. THESE ARE THE END TIMES AND BIBLE PUBLISHERS WHICH WERE ONCE TRUSTWORTHY NO LONGER ARE. I ENCOURAGE YOU TO DOWNLOAD AND PRINT OUT AND BIND YOUR OWN AUTHORIZED KING JAMES BIBLES. THERE IS A GREAT, ACCURATE, FREE DOWNLOAD AT THIS LINK. EACH CHRISTIAN AND EACH CHURCH SHOULD DO THIS WHILE THERE IS STILL TIME. Go to this link for a sound Overview of the Bible.
ellauri111.html on line 632: Obey the Bible. Obey what you read. If you commit a sin, then call on I John 1:9, "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness," and determine to live right. Don´t make excuses for sin. No more stealing, no more fornicating, no more lying, no more adultery. When you repent, you let go of those filthy, unclean things. Put them back inside your pants and close the zipper.
ellauri111.html on line 642: Even when a Christian woman is washing the dishes and taking care of her children she is doing sanctified work--she is fulfilling the scriptures; women are to be keepers at home. When a man provides for his family, he is fulfilling the scriptures. When we consecrate ourselves and our things (house, apartment, furniture, grass, etc.), daily living takes on a new dimension. It also gives you a lot of things to do for the time freed from watching TV and playing with the mobile. Did I mention the mobile? DON´T EVEN THINK OF IT!
ellauri111.html on line 644: As time goes along we are in a position to receive whichever spiritual gift(s) that God is pleased to give us, e.g., exhortation, prophesy, teaching, etc. (the gifts are found in the New Testament epistles (letters)). The apostle Paul teaches us that we should desire to prophesy because then we speak to men unto edification, exhortation, and comfort (I Corinthians 14:1)--just ask God for what you want and just walk on in obdience to the word--we can help the saints to go forward and be built up and be comforted (I Corinthians 14:3).
ellauri111.html on line 648: Down here we work for the Master, the Lord Jesus, and sow the seed (us men do, if you get what I mean), sharing his word. Those that hear and receive the word on good ground will be saved (people do not always get saved at the moment they first hear the truth--in time, however they may repent and believe). God sees the work that his people do, and he is a rewarder of them that diligently seek him. Psalm 126:6 He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves* with him. *Sheaves are bundles of wheat or other grain grasses that the harvesters have harvested and bundled. Some seeds fell on good bushes and prospered, some fell on porcelain and did not germinate.
ellauri111.html on line 652: Waiting for the harvest and the time of raping--
ellauri111.html on line 660: You do not have to run off to a foreign mission field because you got saved (if God does not call you to the mission field and give you peace and anointing, you will not prosper if you try to go), you can stay at home and minister to your family and follow God´s leading.
ellauri111.html on line 662: When we first get shaved between the thighs, we can be excited and carried away and ready to try to do everything. That was my case. One day I saw a line that said something like this "God is not in a hurry." As I recall, for some reason it settled me down some. Keep reading and obeying the word (the Bible), fulfill your daily responsibilites, and pray--you will automatically grow just as surely as a baby grows up to be an adult. We start out as babes in Christ and as we go forward reading and obeying and having our senses exercised by life experiences, we grow up and mature in the Lord.
ellauri111.html on line 664: Teach your children God´s word. As you read the Bible, you can teach your children God´s word, too. You can learn together. I learned with my little one. On the website we have what we call "green sheets"--one is a Survey of the Life and Gospel of Jesus Christ and the other is a Survey of the Early Church (the book of Acts). They give passages of scriptures so that a person going through the green sheets get a lay of land of the selected topics. We also went through the Old Testament together, starting with the book of Genesis. Eventually, I realized that the green sheets were just the Bible so we just go through the scriptures chapter by chapter without making green sheets, just writing down the book we are in, the chapters of the book, and putting the date next to the chapters that we have completed for that day. Nifty, what?
ellauri111.html on line 668: Pray. Pray and talk to God about whatever is on your heart. The Bible says to "pray without ceasing." I like to get up early in the morning while it is still dark and go to my prayer place so that I can present myself before the Lord. I search my memory for the things he allowed me to do the day before and the things he did for me. I praise him and I thank him. I pray for other people. I ask him to forgive me of my sins. When we pray to God, we need to be real. Pray about whatever is real for you at that time. You can praise God and his holy child, Jesus. You can glorify him for what he has done for you, you can thank him for what he has done for you, you can ask him to help you to overcome sin, you can ask him to help you in your daily tasks, you can ask him to show you the way that you should go, and more. The joy of the Lord is your strength (ref. Nehemiah 8:10). And when you pray, pray in Jesus´ name (John 14:13-14; John 15:16; John 16:23).
ellauri111.html on line 677: You can also order a hymn book from us. I have The New National Baptist Hymnal (Published in 1977 with KJV readings [Note: This website makes no money for any of these recommendations or links]. I am not a Baptist or any other name/denomination found outside of the Authorized King James Bible). I also have another hymnal entitled, Praise! Our Songs and Hymns (KJV) (always get KJV materials. KJV stands for "King James Version." Don't get "New" King James Version (NKJV) or "NIV"--these are two of many counterfeit Bibles.) Hymnals include the musical notes and lyrics. If you can play an instrument, you can learn many songs. We should think about the words of the various hymns to see if they are based on the Bible or not. Don't use jew´s harp, kazoo or electric guitar, however. Or comb and toilet paper either, that would be blasphemy.
ellauri111.html on line 679: There is a wicked man coming that Revelation 13 calls, "the beast." He is an antichrist. He is a man of sin. He is soon to make his appearance on the earth and by peace he shall destroy many. The saints are going to go through deep waters--but hold on to Jesus. Don´t ever renounce him or deny him no matter what. You know what you believe in--the Lord Jesus Christ who is the Creator of heaven and earth and all that in them is. Read more here about the coming of the beast. Jesus said that he that endureth to the end, the same shall be saved. Jesus Christ is God manifested in the flesh. He also said that he would be with us alway, even unto the end of the world, Amen. At the beginning of our index page, there is letter. There are words there for you. Please read it from the beginning.
ellauri111.html on line 681: God be with you as you run this race. You must read the word of God, the Authorized King James Bible. I strongly suggest that you print out your own copy and bind it. It is in the Authorized King James Bible where you will find your safety, your strength, your power, your love, your comfort, your knowledge, your life and everything you need to know and please and walk with God and his holy child, Jesus. Desire the sincere milk of the word that ye may grow thereby. Never give up and always hearken to God´s word.
ellauri111.html on line 683: YOU HAVE A NEW LIFE NOW, LIVE IT, GOD WILL HELP YOU. HE TOOK ME OFF THE STREETS AND HE HAS DONE THE SAME FOR COUNTLESS OTHERS. I NOW HATE THE STREETS AND LIVING FOR JESUS IS THE ONLY THING I LIKE. WHEN YOU READ THE WORD AND OBEY IT YOUR DESIRES START CHANGING. I NEVER WENT BACK TO THE STREETS. TIME HAS ONLY STRENGTHENED MY FAITH. Flee from sin (and get away from that infernal, addictive, wicked television as fast as you can!), but if you sin, confess your sin to God and he is faithful and just to forgive you your sin and to cleanse you from all unrighteousness. We have an advocate with the Father--Jesus Christ the righteous, God be thanked. God loves you and will see through this life and then when it is time to die, the Lord Jesus Christ himself will be there to take care of you. In Matthew 28:20 Jesus said, "...lo, I am with you alway, even unto the end of the world. Amen."
ellauri111.html on line 687: Once you get saved, the devil will try to make sure that you encounter false doctrine. Your faith is tender and you may be prone to believe anything people tell you about the Bible (that's why you need to read it for yourself everyday). Please heed these warnings:
ellauri111.html on line 693: Again, The Bible forbids women being pastors and speaking in churches but many women have taken pulpits and other church positions in complete disobedience to the scriptures. This does not mean that there is no work for women in the kingdom of God (you may wish to see our article entitled, "The Role of Women in the Church). These are the days of apostasy. It is better to be alone with your Bible and the Lord Jesus and obedience than to be in a false church. Roman Catholic, Mormon, Seventh Day Adventist, Jehovah's Witness, Christian Science, Greek Orthodox, etc. present themselves as Christian but they preach false doctrines. Many Methodist, Lutheran, Presbyterian, and Baptist churches are not preaching the whole truth and some are basically going back to the Roman Catholic institution. I do not know of ONE good church. If you find a church, make sure that they exclusively use the Authorized Version and make sure that you compare their teachings and doings to the word of God.
ellauri111.html on line 699: "Contemplative" prayer is essentially an old occult technique adjusted to the ignorant church people. It can bring up that yoga kundalini serpent power. With open eyes, one can see this type of technique being magnified in society--I saw a book for magic in a place for shipping goods and for photocopies, office supplies, etc. I looked on the back of the book, it was the same technique as the church people are using. This is spreading like wildfire and not just amongst false (or extremely ignorant) brethren, it is throughout society. Revelation 13:8 teaches us that all people who are not in the book of life of the Lamb slain from the foundation of the world will worship the beast. Revelation 13:4 says that all the world will worship the dragon which gave power unto the beast--we learn from Revelation 12 that THE DRAGON IS SATAN. In the ecumenical movement (all the religions getting together in "peace") and under a "meditative" spirituality, Hindus, Buddhists, Roman Catholics, church people, atheists, Muslims, cabalists, new agers, etc. can get together and have a "meditation" session with no problems. This is not for the future, it is already happening, I picked up a brochure about some sessions while at a library. In Contemplative prayer, church people are calling the devil by the Lord's name. I read that many of them will not listen to the scriptures when confronted with the truth--they do not know the Lord's voice, they are not his sheep. Worldly people are under the devil and they despise holiness and speak against it as "legalism" or even as heresy or false doctrine. I have seen extreme antinomianism in Baptist churches. They derisively call work-out-your-own-salvation-with-fear-and-trembling discipleship "Lordship salvation". If a person does not obey the Lord, they are not saved. The reader may wish to see our article, Lordship Salvation.
ellauri111.html on line 703: BEWARE OF THE HELL BOUND CHURCH PEOPLE--ALL OF THEM! IF YOU FOLLOW THEIR DOCTRINES, YOU WILL GO TO HELL TOO! They will tell you you can do what you feel like doing--doing all the sins you want to--and that you will still go to heaven. That is a lie from the devil and totally the opposite of what the Bible says. Nobody will sin their way into heaven. Ephesians 5:6 says, Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. If you do not repent, believe AND follow the commands of Jesus, you are not saved. If Jesus is not your Lord, he is not your Saviour, you are yet in your sins. For more on this, you may wish to see our article entitled, Lordship Salvation.
ellauri111.html on line 709: Look around, the more the leaders make plans, the worse things get--child abuse, drug addiction, abortion, murders, shoplifting, lying, compulsive disorders, broken families, directionless young people, mind-killing school system, panic attacks, reprobate mind laws, denying God and his word, etc. This thing called time is coming to an end. The heavens above and the earth beneath that you see before your eyes are going to be burned up completely and dissolved. The day of the Lord is coming and we will all stand before God at the final judgment and the books are going to be opened. We will all be there--including all the dead people...they won't be left out--nobody will be left out.
ellauri111.html on line 711: Revelation 20:11 And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.
ellauri111.html on line 712: 12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.
ellauri111.html on line 723: There has been a lot of talk about "aliens" for some time and the talk continues; some kind of sky show may be in the future. If you see something in the air, it is not because there are true aliens. But what about devils? yes there are devils; what about oversized genetically modified organisms and chimeras? maybe; possessed people? yes there are; 3D pictures, yes; pheromones, yes; unrevealed inventions and laws, in all probability, yes. If you hear a voice, see lights, or whatever, compare everything to the Bible--we believe in the Bible above our senses. This is a time of deception. You will not be deceived if you read and obey the scriptures. Read Matthew 24 (and other passages as well) for what is going to happen when the Lord returns. An excerpt--
ellauri111.html on line 727: 25 Behold, I have told you before.
ellauri111.html on line 728: 26 Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not.
ellauri111.html on line 733: Yoga is inherently spiritual and can raise the Kundalini serpent power which is that old serpent called the devil and Satan. Although many Americans are ignorant of this, yoga is not simply physical exercise; yoga is a spiritual exercise of Hinduism that makes room for the Kundalini serpent power. Through the controlled breathing, the posture, the stillness and/or repetition, etc. the Kundalini serpent power can rise up and possess a person. A person does not have to be looking for Kundalini in order for this to happen--the yoga itself creates the conditions. Mantras, stillness, repetition, etc. (different devil worshippers use different techniques) are summons to the devil. Gurus lead their students through different protocols to help them "prepare" for this entrance of the serpent power--the Authorized Version of 1611 of the Bible reveals who that serpent is, it is Satan--
ellauri111.html on line 737: The serpent power basically tells Hindus the same thing that Satan told Eve in the garden--"ye shall be as gods." Who does not know that Hinduism is pantheistic (saying that "all is god") and teaches that all people are supposedly already god but just have to realize it? The ignorant church people are getting something similar--"panentheism" (God is in everything). They are not hearkening to the Authorized Version of 1611 of the Bible and can therefore be taken by men's words (even if those words are found in unauthorized Bible versions).
ellauri111.html on line 741: I have been in kundalini awkening for 10 years by a so called healer . I was very sick . So I went to a healer. Well she happened to be a shaman yogi I was only 24 years old I have been fighting for my life ever since the kundalini rose I can't even begin to tell you ...they say once you open your kundalini you can't shut It well I have not been able to shut mine... Yoga is a very sick religion and spiritually you feel dead you were right when you said nothing good comes from Yoga. Guru 's are extremly dangerous individuals. Let Christians know it could hurt your faith even just the excercise...
ellauri111.html on line 743: I learned more about the Kundalini after researching the contemplative prayer movement that is entering the emerging church of the devil and the fallen, disobedient-to-the-scriptures churches that would not necessarily describe themselves as "emerging church", "ancient future church", etc. Kundalini awakening can be triggered unintentionally. Satan just waits for the conditions to be right. Some people go insane, check into mental hospitals over and over again, experience personality changes, cannot function as before, commit suicide, etc. Kundalini awakening (a counsel for leaving it behind) is discussed further in our series, "Contemplative Prayer: A Quick Road to Hell for A Disobedient Church."
ellauri111.html on line 747: Cults like "the Church of Christ" will try to convince you that water baptism saves you and that you have to join their specific "church" and not drink coffee, etc. These cults take certain scriptures out of context and then mix them up in order to deceive people. I'm not minimizing the importance of the ordinance of baptism--you need to be baptized--but cults mix up the doctrines of the Lord to deceive people. YOU NEED TO READ YOUR BIBLE. The Roman Catholic institution is another cult. It is not a Christian church. Her doctrines are the opposite of the Bible. If you are a former Roman Catholic, you need to get rid of all the paraphenalia and graven images and idols that you may have collected through the years (e.g., rosary, St. Anthony, crucifixes, relics, candles, Mary prayers, pictures, etc.). The Seventh Day Adventists will try to get you to follow the teachings of Ellen White, a false prophetess who made prophecies that did not come to pass and put all kinds of requirements on people that are not in the Bible. The Mormons are a another cult. They teach that their males can become gods some day with their own planets. Please don't look up all these cults. Just focus on reading your Bible and obeying it. Then you will be able to discern if a person is speaking according to the word or not.
ellauri112.html on line 55: Alexander Bain (11 June 1818 – 18 September 1903) was a Scottish philosopher and educationalist in the British school of empiricism and a prominent and innovative figure in the fields of psychology, linguistics, logic, moral philosophy and education reform. He founded Mind, the first ever journal of psychology and analytical philosophy, and was the leading figure in establishing and applying the scientific method to psychology. Bain was the inaugural Regius Chair in Logic and Professor of Logic at the University of Aberdeen, where he also held Professorships in Moral Philosophy and English Literature and was twice elected Lord Rector of the University of Aberdeen.
ellauri112.html on line 67: A survey published in American Psychologist in 1991 ranked Wundt´s reputation as first for "all-time eminence" based on ratings provided by 29 American historians of psychology. William James and Sigmund Freud were ranked a distant second and third. During his academic career Wundt trained 186 graduate students (116 in psychology). This is significant as it helped disseminate his work.
ellauri112.html on line 75: Edward Bradford Titchener (11 January 1867 – 3 August 1927) was an English psychologist who studied under Wilhelm Wundt for several years. Titchener is best known for creating his version of psychology that described the structure of the mind: structuralism. After becoming a professor at Cornell University, he created the largest doctoral program at that time in the United States . His first graduate student, Margaret Floy Washburn, became the first woman to be granted a PhD in psychology (1894). Tätä kautta Wundtista tuli kova nimi jenkeissä.
ellauri112.html on line 110: August Strindberg skrev pjäsen Erik XIV under några sommarveckor 1899. Skrev inga längre än vad Diablo Cody behövde att få till Tully. Strindberg hade hyrt en stuga i Furusund och där tog dramat form. Pjäsen Erik XIV fogar sig till två andra historiska pjäser skrivna strax innan: Folkungasagan och Gustav Vasa.
ellauri112.html on line 168: * * * * * Valaisevan vertauskohdan edellisen kanssa tarjoaa eräs toinen paikka filosofisella taistelukentällä, jossa materialistit ovat taittaneet monta peistä, nim. kysymys sielun ja ruumiin suhteesta. Reaaliset tiedot aivotoiminnan ja sielunelämän suhteesta olivat materialismin kukoistuskaudella vallan mitättömät. Mutta tämä tietämättömyys peitettiin innokkailla väitteillä siitä, että »sielu» totisesti ei ole muuta kuin atomien liikettä, että aivot erittävät ajatuksia samoin kuin maksa sappea, että sielunelämä on jonkunmoista »fosforesenssia», tai mitä kaikkia lausetapoja silloin keksittiinkin. Nykyään tiedämme ainakin jotain aivotoiminnan ja sielunelämän suhteesta, tiedämme, että aivojen harmaa kuori on »tajunnan elin» siinä merkityksessä että sielunelämä on siitä välittömästi riippuvainen, vieläpä siten että ainakin alkeelliset sieluntoiminnat (aistimukset ja ruumiilliset tunteet) ovat »lokaliseeratut» tarkasti määrättyihin aivokuoren alueisiin; ja on erittäin luultavaa, että myös n.s. korkeammat sieluntoiminnat ovat sidotut määrättyihin aineellisiin tapahtumiin aivokuoressa. Tieteellinen psykologia julkilausuu tämän riippuvaisuussuhteen »psykofyysillisen parallelismin» periaatteellansa, joka on osoittautunut erinomaisen hedelmälliseksi »työ olettamukseksi» ja joka sisältää, että sielullista ilmiösarjaa vastaa joka kohdassa aineellinen tapahtumasarja aivokuoressa. Mutta kun edellinen vähän väliä kätkee, kun sitä vastoin jälkimäinen on katkeamaton, on luonnollista, että aineellinen tapahtumasarja selityksissämme pannaan sielullisen perustaksi. Tämän takia onkin fysiologisen psykologian lopullisena päämääränä, lyhyesti sanoen, koettaa selittää sielulliset ilmiöt määrätyistä aineellisista edellytyksistä. Onko tämä materialismia? Ei suinkaan, sillä metafyysillinen juopa sielullisen ja aineellisen välillä jää olemaan kuten ennenkin. Sen ylipääsemättömyyttä ei vähääkään muuta se, että vähitellen yhä tarkemmin opimme tietämään, mitä aivokuoren kohdan kiihoitusta ja minkä asteista, minkä luontaista kiihoitusta kukin sielullinen ilmiö vastaa. On eräitten periaatteellisten filosofisten syiden takia mahdoton ajatellakin, että tämä kuilu jollakin tieteellisellä tavalla voitaisiin täyttää. Olemme tässä omituisen ristiriidan edessä. Toisella puolen on pieni, mutta vähitellen varmasti kasvava tietomme siitä lainalaisuudesta, joka vallitsee sielullisen ja aivo-toiminnan kesken, toisella puolen on suuri valtava tietämättömyytemme tämän lainalaisuuden syvemmistä perusteista ja syistä, aineen ja hengen suhteen todellisesta luonteesta. Filosofit ovat aina ponnistelleet ajatustaan tämän kysymyksen ratkaisemiseksi ja saaneet tulokseksi joukon arveluita...
ellauri112.html on line 569: Tully delves into the modern parenthood experience with an admirably deft blend of humor and raw honesty, brought to life by an outstanding performance by Charlize Theron.
ellauri112.html on line 570: Marlo (Charlize Theron), a woman just north of 40 who’s about to pop with her third child. The birth is more like going into the emergency room for a coughing fit than bringing another life into the world.
ellauri112.html on line 581: As one website understatedly notes, “the cost of hiring a night nanny can run into the thousands and is a luxury for many families.”
ellauri112.html on line 582: Maybe some new moms will see Tully and realize that they can and should ask for paid help, that they deserve it. They just have to happen to have the money.
ellauri112.html on line 584: Reitman (Thank You for Smoking, Juno, Up in the Air) continues to work the “audacious” and “unique” edges of the most conventional possible territory, in movies that tend to conclude that the characters’ various challenges are all a state of mind.
ellauri112.html on line 588: Marlo disapproves at first thinking that she can’t ask for the help she needs. She gives in and allows their new night nanny, Tully, to do her job and is quite impressed with the results. Marlo feels more in control of her life, the kids seem happy, and she’s willing to grow in her marriage to Drew.
ellauri112.html on line 590: Native Chicago suburban writer Diablo Cody on Buffalo Bill muutenkin kuin nimeltä. Klisheepuhveleita kaatuu kuin hehtaaripyssyllä, bullshttiä piisaa enemmän kuin jaxaa syödä. Diablo Cody’s script contains her trademarked witticisms and dry humor. Cody’s quick-witted screenplay highlights an open disdain for hipsters.
ellauri112.html on line 591: Cody wrote the script after becoming a mother. She wrote it for full three weeks, and that shows.
ellauri112.html on line 629: There are some genuine laugh out loud moments, some sad moments, and some “huh?” moments (which for me, lie in the fact that Ron Livingston and Mark Duplass could be interchangeable as her brother and husband as they look so alike. SO CONFUSING.)
ellauri112.html on line 631: What the FUCK? One has a beard the other not? Marlo and Tully are easier to mix up, and for good reason, see below [SPOILER WARNING]. They are like two Barbies, except one old and fat, the other young and skinny.
ellauri112.html on line 633: Motherhood is essentially roasted here, making it easy to laugh at Marlo’s discomforts. Perhaps every element of raising children can be either hellish or heavenly, depending on one’s outlook.
ellauri112.html on line 634: When she was younger, she had nothing but time on her hands and not a care in the world, before marriage and bills and all that comes after youth slips away.
ellauri112.html on line 636: What the fuck? Where did her money come from before Drew? Not from her shitty home for sure. Soliciting?
ellauri112.html on line 646: You´ll love a scene where her child spills a drink, forcing her to take off her shirt. “Mom, what’s wrong with your body?” Theron’s eye daggers are priceless. Marlo looks as lived-in as her home itself.
ellauri112.html on line 648: Ja iso nippu muitakin forever young klisheitä. Oma vika, kaupallinen jenkkiviihde tekee naisista tollasia barbeja. Tää filmi on täysin rinnoin (excuse my French) mukana juonessa.
ellauri112.html on line 650: Marlo is not much to look at anymore compared to flat-tum Tully Theron actually fattened herself 50lb for the part). But she is another type of super-woman, who keeps schedules, diets, routines and even creativity as a staple of her family’s well being.
ellauri112.html on line 652: Marlo is a physical wreck, ugly fat and unkempt, a woman who doesn’t get enough or not at all and is chronically fatigued. She shuffles around in sweatpants and baggy sweaters as the house gets dirtier, the kids get noisier, and her husband gets "lazier". Everything becomes a battle for Marlo – keeping Jonah in school, putting a meal on the table, finding time to bathe, even getting her husband to hump her. He shuts her out at night, retreating to the bedroom alone to play video games with himself headphones on. Cant fix that part without fixing the hole.
ellauri112.html on line 654: Critics have been throwing words like “fearless” around when describing Theron’s performance in Tully, because of the extra 50 pounds she carries, the lack of makeup on her face and the unflattering portrait of motherhood she paints. But that’s a backhanded compliment, isn’t it? “Fearless.” They only say “fearless” when they mean “ugly,” and it’s honest because she’s ugly. Iike I’ve said three or four times now, it’s really really honest.
ellauri112.html on line 660: As a nation, we’re well-used to the stereotype of the Irish mammy. Generally speaking though, the mother as a comical, level-headed supporting character is not unique to us, Jews and Italians have them too, and Latinos, I bet. Sometimes she’s the self-sacrificing figure who will do anything for her children, sometimes she’s neurotic and controlling, suppressing the growth and social development of her kids, who are typically the leads. Rarely has she ever taken front-of-stage.
ellauri112.html on line 665: Every day there’s more to do, less time to do it in, and the ginormous stress starts eating at her soon as her swollen feet hit the floor. It doesn’t help that her husband Drew (Ron Livingston) is of the old school variety, the kind of man who thinks he doesn’t have to do much around the house because he’s the breadwinner. That means most of the cooking, cleaning, and caring for the kids falls upon Marlo’s shoulders.
ellauri112.html on line 681: Yet to hail the film as a feminist project is to value the representation of the structural co-option of maternity over its interrogation. Tully’s treatment of social reproduction is dangerously simplistic. Cody has spoken in interviews about how her own, financially easier, experience of parenting in L.A. inspired her to explore a narrative in which economic anxieties are combined with the other hardships of parenthood, yet here class and poverty are only fleeting concerns. The transactional system of care that governs child-rearing under capitalism is done away with via Tully’s otherworldliness. Until the revelation of her non-existence, the viewer, although encouraged to believe in her, is never asked to consider her financial reality, and the fact that the service is paid for by Marlo’s wealthy brother is a narrative convenience that reinforces its fairytale quality. Similarly, Tully’s whiteness allows the racial politics of care to be completely overlooked, and the repeated idea that it’s ‘unnatural’ for hired help to bond with your newborn is taken as a given, rather than seen as an impetus for a consideration of the social conditions that require mothers to make that choice.
ellauri112.html on line 683: Marlo, already a mother of two, begins the film heavily, outrageously pregnant: we learn, in rapid succession, that this third pregnancy was unwanted, that her husband does little of the domestic labour, and that her “shitty” upbringing is the reason she’s so committed to her nuclear family unit. Postnatal depression, never named, haunts the narrative: her wealthy brother offers to pay for a night nanny to avoid, in his words, the advent of another “bad time” like the one that followed the birth of her son, Jonah. When the nanny arrives – described by more than one reviewer as a “millennial Mary Poppins” – the panacea seems to be working. Not only does she look after the baby at night but she also operates as a kind of empathy machine, listening to Marlo’s problems, sharing sangria in the garden, and baking the Minions cupcakes that Marlo herself never has the time to make. The postnatal depression, it seems, disperses; Jonah – who has “emotional problems” – finds a place at a school more suited to his needs, family dinners get increasingly wholesome, and Marlo does a passable Stevie Nicks impression at a child’s birthday party. And then comes the twist: after a bender in Brooklyn with Tully, a sleep-deprived Marlo, drunk at the wheel, drives her car off a bridge and ends up in hospital, and we realise there was nobody else in the car. Her maiden name, we learn, was Tully.
ellauri112.html on line 689: The film is supposedly an ode to the ‘modern parenthood experience’ that’s interspersed with ‘humor and raw honesty.’ I wouldn’t know because I don’t have kids. Perhaps this realism is lost on me because I’m not a parent, but that’s where the film breaks down: it failed to spark even an ounce of empathy in me for its protagonist. Motherhood is portrayed as many childless people like me envision, an absolute misery of an existence (I left the theater thinking thank god I don’t have kids). A successful film would have made Marlo’s predicament relatable to everyone.
ellauri112.html on line 691: Theron is more than capable and proves she’s up to the challenge of the role and its physical demands, but this isn’t as Oscar worthy as some are crowing. How gutsy and brave her performance is! they’ll surely shout, all because she dons a partial fat suit (the actress also gained a very real 50 pounds for the role), doesn’t wear makeup, has unkempt hair and bags under her eyes. Interestingly enough, it seems to be those same critics who ripped Amy Schumer and her “I Feel Pretty” to shreds for ‘fat shaming’ or poking fun at the way women look. Candid and authentic simply because she doesn’t look like the gorgeous movie star that she is? I don’t think so.
ellauri112.html on line 693: The same can be said for Cody’s rough around the edges, unsubtle screenplay. This is far from her best work and for once, she seems to have written herself into a corner. Some of the narrative is so contrived that it’s dripping with cliché, crowded with irritating, pithy platitudes dressed up in a bright hipster bow. Worst of all, the film treats serious post-partum depression as a gimmicky afterthought and even tacks on a borderline inappropriate ‘gotcha!’ ending.
ellauri112.html on line 701: I appreciated the fact that a troubled mom did seek help, I’m just not sure the script needed the plot twist. I didn’t immediately warm to this flick. Actually, I often alternated between exasperation and captivation – and a key plot twist at the end left a sour taste in my mouth, though for petty reasons. Nonetheless, something about it didn’t feel quite right. It took one observation from a friend afterward to allow for the film’s brilliance to bloom in my mind.
ellauri112.html on line 705: The 26-year-old nanny’s name is Tully (played by Mackenzie Davis of “Halt and Catch Fire” fame), and she’s a free spirit, albeit one with a serious work ethic. Tully instantly takes over the house, manages Marlo’s baby effortlessly, and starts taking care of mom too. Not only does she give her the precious “alone time” she desperately needs and craves, but Tully ends up becoming a sort of therapist to her, along with a best friend, muse, and a regular shoulder to cry on.
ellauri112.html on line 707: Tully seems too good to be true when she quickly organizes the home, cleans it from top to bottom, and finds a place for all the errant toys too. She even makes cupcakes for Marlo to take to Jonah’s school as a peace offering. Ultimately, Tully becomes the ‘spouse’ Marlo really needs, and they even have a simpatico banter together, quipping back and forth in sharp, pithy dialogue, the only way Cody can write for her characters.
ellauri112.html on line 717: Tully takes care of the baby with effortless technique, letting Marlo know she can also help with anything else around the house, even tips for re-starting Marlo and Drew’s sex life. She spouts hip, up to date trends and the kind of facts fresh college kids throw around. But it’s not a feel-good narrative. Through Tully Marlo is looking back at an earlier age, when life was simpler, breezier. We soon realize Tully isn’t teaching Marlo anything, she’s reminding her of the past. In one scene the two decide to sneak out to a bar, but the moment isn’t just fun, it’s also melancholic. Marlo warns Tully that your 20’s are great, but then “your 30’s come around the corner like a big dumpster truck.”
ellauri112.html on line 727: The film’s strength – for its first two thirds – is the relationship between the two women at the heart of the narrative. We learn through a clumsy coincidence at the beginning of the film that Marlo is bisexual; as her intimacy with Tully expands to fill the vacuum of her absentee marriage, it becomes a tender eroticism. This is mediated, always, through other bodies: as Tully cradles the baby who has just finished feeding, she talks about how the ‘molecules’ of the child still exist within the mother; later, in a bar toilet, she gently wets a paper towel and uses it to draw the milk out of Marlo’s swollen breasts. In a pivotal scene, Marlo sits behind Tully and instructs her on what to do to arouse her sleep-befuddled husband. This moment can be read as emblematic of the film’s mistreatment of the queer intimacy it establishes. Coming after a discussion of sexual history and sexual fantasy, Marlo reveals to Tully that she has a waitress’s uniform that she’s never used, bought to surprise her husband. As Tully puts the outfit on, which fits her pre-natal body in a way it wouldn’t Marlo, the moment of sexual possibility between the women is subsumed into heteronormative, ageist fantasy: Tully’s young, and therefore fantasy-appropriate, body is used as bait to ‘recharge’ the masculine battery.
ellauri112.html on line 729: The revelation that Tully is a version of Marlo’s former self removes the possibility of a different life she represented. “I love us,” Marlo’s husband says to her, as she lies in her hospital bed. “I love us too,” she replies. This collective noun is the acceptance of the status quo, just as Tully’s last speech, in which she tells Marlo she should embrace her dull life – “being boring means you’re doing it right” – is an endorsement of the sacrifices society requires of her. The final scene, in which Marlo’s husband helps her make the packed lunches, is bathed in a saccharine glow: learn to love your claustrophobia, it tells women. The nuclear family is the only one worth having.
ellauri112.html on line 789: When shall we eat supper? First or last day of the week? This has nothing to do with the Sabbath being changed. I do not believe that it has, but that it is obsolete. The Sabbath is “Saturday”, the 7th day, which I am convinced to be for the rest that Christians will take with the Father (Heb. 4:1-11) and for weekend shopping. I find keeping the Sabbath day is a part of the 10 commands. Exodus says “And He wrote on the tablets the words of the covenant, the Ten Commandments” (Exo. 34:28, also see Deut. 4:13, 9:9, 11). Jeremiah said “Behold, the days are coming, says the LORD, when I will make a new covenant” (Jeremiah 31:31). Look further for Jeremiah said, “not according to the covenant that I made with their fathers”
ellauri112.html on line 801: What if I don´t have grape juice for communion?
ellauri112.html on line 809: format=500w" width="20%" />
ellauri112.html on line 815: Wine and grape juice are made from the same fruit and visually present the same message of Christ´s blood. So, does it really matter whether we use juice or wine for the sacrament?
ellauri112.html on line 819: “God himself provides ‘wine which makes man’s heart glad’ just as He gives ‘food which sustains man’s heart’ (Ps. 104:14.15). He promises His people that, if they will obey Him, He will bless them with an abundance of wine (Deut 7:13, 11:14, Prov. 3:10. etc.). He threatens to withdraw this blessing from them if they disobey His law (Deut. 28:39, 51; Isa. 62:8). The Scriptures clearly teach that God permits His people to enjoy wine and strong drink as a gift from Him. ‘You may spend the money for whatever your heart desires, for oxen, or sheep, or wine, or strong drink, or whatever your heart desires; and there you shall eat in the presence of the Lord your God and rejoice, you and your household’ (Deut. 14:26).
ellauri112.html on line 825: Regarding children, in most of the United States it is not illegal for children to consume alcohol "in the performance of a religious ceremony or service." In many religions it is also a-ok for men of God to consume kids.
ellauri112.html on line 827: In the end, I believe it is permissible to use grape juice instead of wine for the Lord´s Supper, but I do not believe it is best. Wine was used during the Passover and in the institution of the Lord´s Supper, and following that pattern is most biblical. It is also permissible to use mature women instead of boys for a lordly lay, but I do not believe it is best. Young John was Jesus´ favourite disciple, so that pattern too is most biblical.
ellauri112.html on line 829: That was Raquel Welch with his sweet beard for his two bits. Next we hear out Whittington.
ellauri112.html on line 838: He is dead but buy his book What Would Jesus Drink? by Brad Whittington. Price: $0.99 USD. Words: 38,770. Language: English. Published: August 13, 2011. Categories: Autofiction » Religion & Spirituality » Christianity. It includes 247 verses from the bible and the rest of it as appendix for further reading. Brad Whittington's tag cloud: alcohol beer jesus wine.
ellauri112.html on line 844: Many churches that serve wine for communion also serve grape juice in a separate cup or tray, allowing people who wish to refrain from alcohol continue to participate.
ellauri112.html on line 855: “There is no proof that the ‘wine’ at the marriage feast in Cana was fermented. The Greek word for ‘wine’ in this text is oinos, which may refer to a fermented beverage (cf. Eph. 5:18), or it may denote freshly squeezed grape juice (cf. Isa. 16:10 – LXX). Since the word for ‘wine’ is generic, the student has no right to import the concept of an alcoholic beverage into this passage without contextual justification—of which there is none.”
ellauri112.html on line 862: Wines today average 12-18% alcohol due to saccharomyces, a genetically modified yeast that alien scientists developed in the twentieth century. Due to distilling, strong drinks like liquor go over twenty percent. Study for yourself. Mutta ole varovainen, se on DYNAMIITTIA!
ellauri112.html on line 872: Jackson has vehemently denied that the meeting is a publicity stunt, or that his network was paid by the Trump campaign for the interview. John Calvin too emphasized tolerance in his Institutes of the Christian Religion:
ellauri112.html on line 874: “In regard to the external form of the ordinance, whether or not believers are to take into their hands and divide among themselves, or each is to eat what is given to him; whether they are to return the cup to the deacon or hand it to their neighbour; whether the bread is to be leavened or unleavened, and the wine to be red or white, is of no consequence. These things are indifferent, and left free to the Church...”
ellauri112.html on line 878: But didn’t Paul Tell Timothy to Take Wine for His Stomach?
ellauri112.html on line 880: The fact that Paul instructed Timothy to “take a little wine for his stomach’s sake” involves several things.
ellauri112.html on line 882: First, it suggests that the young evangelist had been resistant to drinking wine with Paul prior to the admonition. If drinking fermented wine was common for the more primitive Christians, the exhortation would scarcely have been needed.
ellauri112.html on line 893: In the Lord’s Supper, Christ blesses His people in many ways. He calls His people to remember Him and His saving work, as often as they partake of it. Christ uses it to remind them of His coming again in glory for them. The people of God renew their covenant with Him. They commune with Him, as their ministers, acting in His name, administer the sacrament according to His appointment, to their own growth in grace. As they recall how all Christians eat from the same consecrated bread, they are reminded of the love and unity that binds all Christians in one body and one faith.
ellauri112.html on line 895: Yet, in what is surely one of the great tragedies of history, worse than genocide, the sacrament of the Lord’s Supper has become an occasion for confusion and division. For example, even men of good will, professing the Bible to be their guide, have disagreed as to the exact nature of Christ’s presence in the Lord’s Supper. More recently, Christians have differed about the frequency of intercourse and the subjects of intercourse. But we will not consider such matters as these here.
ellauri112.html on line 901: First, on the next page of this web site, we will study a few Bible passages concerning the public worship of God in general. We do so for simple reasons. “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work” (2 Timothy 3:16-17, NKJV). Worship is a “good work,” but we are not to lean on our own understanding (Proverbs 3:5). Only the Bible can teach us how to worship God in a manner that pleases Him. All our worship, including our observance of the Lord’s Supper, ought to rest on a biblical foundation.
ellauri112.html on line 903: Second, we will devote two pages to the Bible passages that concern the cup in the Lord’s Supper. One page will consider the passages in Matthew, Mark, and Luke. On this page, we will study Jesus’s words, “the fruit of the vine,” in their original context, and we will also learn how these words were used in the Passover meal before and during the time Jesus spoke them. The other page will consider the two relevant passages in I Corinthians, and what they teach us about the contents of the cup. Rather than grow our discussion beyond all bounds, we will limit ourselves to what the Bible says about the contents of the communion cup.
ellauri112.html on line 915: Since the use of unfermented grape juice is so popular, individual lay Christians may be confronted with grape juice instead of wine when they want to observe the sacrament. Therefore, we must briefly examine the Christian´s duty, whenever he or she is offered grape juice in the Lord´s Supper.
ellauri112.html on line 919: We also briefly summarize the current positions of the Reformed Presbyterian Church of North America, as described by synodical decisions in 2002, 2010, 2017, and 2019. This page also includes an analysis of these decisions.
ellauri112.html on line 923: The last three pages of this web site contain an epilogue, a list of suggested readings for those who want to pursue their study of wine in the Lord´ Supper, and information about this web site and its author. The about page also contains a link to a downloadable paper about wine in the Lord´s Supper. (This paper is available as either a .doc or a .pdf.)
ellauri112.html on line 925: Last, but not least, the about page offers a downloadable brochure, suitable for mass distribution and for anyone wanting a very brief summary of the subject of wine in the Lord´s Supper. Some readers may want a few copies for their church´s book table.
ellauri115.html on line 75: Rannekellon fosfori hehkui
ellauri115.html on line 296: One of the most important figures of the Renaissance was Michel de Montaigne. The writer not only gets the credit for popularizing the essay, but for being the father of Modern Skepticism, coining the phrase "What do I know?". Well, what do you know!
ellauri115.html on line 298: Of course, we as Jews don't need some long-dead Frenchman to teach us to question. We've been questioning and arguing with the dogma (and with each other) through the Middle Ages, through the Renaissance, and beyond, carrying forward critical thinking through the centuries to today.
ellauri115.html on line 300: But let's give Montaigne some credit for doing his part. What's this... his grandfather was Jewish? Why are we not surprised?
ellauri115.html on line 332: Vittu uskonnotkin on tota samaa peliteoriaa, sillä erotuxella että tit for tat tapahtuu haudan takana. Huonolla mailalla tai pelionnella pelannut surkimus saa ylituomarilta hyvitystä kärsimistään takaiskuista kuin takarivissä korista pelannut lyhyenläntä Kimmo Koskenniemi vapaaheittoja isoveljien taklausvirheistä.
ellauri115.html on line 389: In the year 1766 Rousseau had just cause to fear for his life. For more than three years he had been a refugee, forced to move on several times. His radical tract, The Social Contract, with its famous opening salvo, "Man is born free, but everywhere he is in chains", had been violently condemned. Even more threatening to the French Catholic church was Émile, in which Rousseau advocated denying the clergy a role in the education of the young. An arrest warrant was issued in Paris and his books were publicly burned. "A cry of unparalleled fury" went up across Europe. "I was an infidel, an atheist, a lunatic, a madman, a wild beast, a wolf ..."
ellauri115.html on line 392: One night, a drunken mob attacked his house. Rousseau was inside with his mistress, the former scullery maid Thérèse le Vasseur (by whom he had five children that he notoriously abandoned to a foundling hospital), and his beloved dog, Sultan. A shower of stones was thrown at the window. A rock "as big as a head" nearly landed on Rousseau's head, no bed. When a local official finally arrived, he declared, "My God, it's a quarry."
ellauri115.html on line 396: Hume still felt, justly, under-appreciated. The "banks of the Thames", he insisted, were "inhabited by barbarians". There was not one Englishman in 50 "who if he heard I had broke my neck tonight would be sorry". Englishmen disliked him, Hume believed, both for what he was not and for what he was: not a Whig, not a Christian, but definitely a Scot. In England, anti-Scottish prejudice was rife. But his homeland too seemed to reject him. The final humiliation came in June 1763, when the Scottish prime minister, the Earl of Bute, appointed another Scottish historian, William Robertson, to be Historiographer Royal for Scotland.
ellauri115.html on line 406: In consequence, they had totally severed relations with him. Most chilling was the warning from Baron d'Holbach. It was 9pm on the night before Hume and Rousseau set out for England. Hume had gone for his final farewell. Apologising for puncturing his illusions, the baron counselled Hume that he would soon be sadly disabused. "You don't know your man. I will tell you plainly, you're warming a viper in your bosom."
ellauri115.html on line 408: Of course it must have been galling for Hume, hailed in Paris, to be reduced, in the shrewd observation of an intimate Edinburgh friend, William Rouet, Professor of Ecclesiastical and Civil History, to being "the show-er of the lion". The lion stood out in his bizarre Armenian outfit, complete with gown and cap with tassels, and was almost everywhere accompanied by his dog, Sultan. Hume was astounded by the fuss, somewhat meanly putting it down to Rousseau's curiosity value.
ellauri115.html on line 410: He was still insistent on his love for Rousseau - at least when writing to his French friends. He told one, "I have never known a man more amiable and more virtuous than he appears to me; he is mild, gentle, modest, affectionate, disinterested; and above all, endowed with a sensibility of heart in a supreme degree ... for my part, I think I could pass all my life in his company without any danger of our quarrelling ..." Indeed, a source of their concord, Hume thought, was that neither one of them was disputatious. When he repeated the sentiments to D'Holbach, the baron was glad that Hume had "not occasion to repent of the kindness you have shown ... I wish some friends, whom I value very much, had not more reasons to complain of his unfair proceedings, printed imputations, ungratefulness &c."
ellauri115.html on line 412: Rousseau was already seized with the glimmerings of a plot; he warned his Swiss friends that his letters were being intercepted and his papers in danger. By June, the plot was starkly clear to him in all its ramifications - and at its centre was Hume. On June 23, he rounded on his saviour: "You have badly concealed yourself. I understand you, Sir, and you well know it." And he spelled out the essence of the plot: "You brought me to England, apparently to procure a refuge for me, and in reality to dishonour me. You applied yourself to this noble endeavour with a zeal worthy of your heart and with an art worthy of your talents." Hume was mortified, furious, scared. He appealed to Davenport for support against "the monstrous ingratitude, ferocity, and frenzy of the man".
ellauri115.html on line 416: In his reply to Rousseau, Hume (unwisely) demanded that Rousseau identify his accuser and supply full details of the plot. To the first, Rousseau's answer was simple and powerful: "That accuser, Sir, is the only man in the world whose testimony I should admit against you: it is yourself." To the second, Rousseau supplied an indictment of 63 lengthy paragraphs containing the incidents on which he relied for evidence of the plot and how Hume had deviously pulled it off. This he mailed to his foe on July 10 1766. The whole document managed to be simultaneously quite mad but resonating with inspired mockery and tragic sentiment.
ellauri115.html on line 418: In hindsight, it seems unlikely that they were ever going to get along, personally or intellectually. Hume was a combination of reason, doubt and scepticism. Rousseau was a creature of feeling, alienation, imagination and certainty. While Hume's outlook was unadventurous and temperate, Rousseau was by instinct rebellious; Hume was an optimist, Rousseau a pessimist; Hume gregarious, Rousseau a loner. Hume was disposed to compromise, Rousseau to confrontation. In style, Rousseau revelled in paradox; Hume revered clarity. Rousseau's language was pyrotechnical and emotional, Hume's straightforward and dispassionate.
ellauri115.html on line 424: Hume had demolished the arguments purporting to prove the existence of God, including Rousseau's favourite argument from design - the claim that only a supreme and benevolent being could explain the wonder and order in the world. This argument, Hume insisted, was untenable. How could it account for the suffering in the world? How can we infer that there is just one architect of the world, and not a co-operative of two or more?
ellauri115.html on line 427: Hume suggested to Mme de Boufflers and others that for his own sake Rousseau would best be locked away as a madman. Le Bon David's reason had become a slave to his passions.
ellauri115.html on line 429: Moreover, Rousseau advocated the opinion that, insofar as they lead people to virtue, all religions are equally worthy, and that people should therefore conform to the religion in which they have been brought up. This religious indifferentism caused Rousseau and his books to be banned from France and Geneva. He was condemned from the pulpit by the Archbishop of Paris, his books were burned and warrants were issued for his arrest. Former friends such as Jacob Vernes of Geneva could not accept his views, and wrote violent rebuttals.
ellauri115.html on line 440: Rousseau published Emile, or On Education in 1762. A famous section of Emile, "The Profession of Faith of a Savoyard Vicar", was intended to be a defense of religious belief. Rousseau's choice of a Catholic vicar of humble peasant background (plausibly based on a kindly prelate he had met as a teenager) as a spokesman for the defense of religion was in itself a daring innovation for the time. The vicar's creed was that of Socinianism (or Unitarianism as it is called today). Because it rejected original sin and divine revelation, both Protestant and Catholic authorities took offense. Eikös ne Emersonin porukat olleet unitaareja? Ja se Erasmuxen elämäkerturi Ephraim Emerton Bostonista.
ellauri115.html on line 486: Samuel Clarke (1675–1729) was the most influential British metaphysician and theologian in the generation between Locke and Berkeley, and only Shaftesbury rivals him in ethics. In all three areas he was very critical of Hobbes, Spinoza, and Toland. Deeply influenced by Newton, Clarke was critical of Descartes’ metaphysics of space and body because of the experimental evidence for Newtonianian doctrines of space, the vacuum, atoms, and attraction and because he believed Descartes’ identifying body with extension and removing final causes from nature had furthered irreligion and had naturally developed into Spinozism.
ellauri115.html on line 488: Clarke sided with Locke and Newton against Descartes in denying that we have knowledge of the essence of substances, even though we can be sure that there are at least two kinds of substances (mental and material) because their properties (thinking and divisibility) are incompatible. He defended natural religion against the naturalist view that nature constitutes a self-sufficient system and defended revealed religion against deism. Clarke adopted Newton’s natural philosophy early on. Through his association with Newton, Clarke was the de facto spokesperson for Newtonianism in the first half the eighteenth century, not only explaining the natural science but also providing a metaphysical support and theological interpretation for it.
ellauri115.html on line 591: Would you be slighted if I didn't speak for hours?
ellauri115.html on line 611: If I were hours late for dinner, would you bellow?
ellauri115.html on line 615: If I forgot your silly birthday, would you fuss?
ellauri115.html on line 764: Hyvä pappi oli puhunut passiohedelmään; hän ja minä olimme tunnekuohuissa. Musta näytti kuin mä olisin kuunnellut jumalallista orgasmia kun se lauloi mulle virsikirjan alusta ja opetti mulle jumalille pyllistelyä. Mä näin tukun vastalauseita jotka voisi nousta tästä; kuitenkaan mun viitan kätköstä ei noussut mitään sen tapaista, sillä huomasin että ne olis enemmän sekottavia kuin vakavia, ja että mun kallistuskulma oli muutenkin jo siihen päin. Kun se viittilöi mulle omantunnon semaforilla, mun oma omatunto toimi kuin heijastimena.
ellauri115.html on line 811: What is to hinder a man from taking his enemy as his teacher without fee, and profiting thereby, and thus learning, to some extent, the things of which he was unaware? For there are many things which an enemy is quicker to perceive than a friend (for Love is blind regarding the loved one, as Plato says), and inherent in hatred, along with curiosity, is the inability to hold one´s tongue.
ellauri115.html on line 812: Hiero was reviled by one of his enemies for his offensive breath; so when he went home he said to his wife, "What do you mean? Even you never told me of this." But she being virtuous and innocent said, "I supposed that all men smelt so."
ellauri115.html on line 816: Conversely, Socrates bore with Xanthippe, who was irascible and acrimonious, for he thought that he should have no difficulty in getting along with other people if he accustomed himself to bear patiently with her; but it is much better to secure this training from the scurrilous, angry, scoffing, and abusive attacks of enemies and outsiders, and thus accustom the temper to be unruffled and not even impatient in the midst of reviling.
ellauri115.html on line 834: A specimen of Fontaine's mal à propos remarks. A brother of Boileau, who was a doctor of the Sorbonne, pronounced one day, before La Fontaine and two or three others, a long eulogy upon St. Augustine. The fabulist, whose mind had been running upon a very different author, and who had but little idea of the distinction to be observed between writers on sacred and profane subjects, interrupted the doctor to ask whether he thought St. Augustine a greater genius than Rabelais. The theologian contented himself with the reply, “Take care, M. La Fontaine, you have put on your stockings the wrong side out!” Sepalus on persepuolella.
ellauri115.html on line 836: At another time Racine took La Fontaine to church, and gave him a Bible, which he opened at the prayer of the Jews in Baruch; becoming interested in the book, which he had perhaps never opened before, he asked his friend, “Who was this Baruch? He was a fine genius!” For some time afterwards his salutation to friends was, “Have you read Baruch?”—LAROUSSE: Fleurs Historiques.
ellauri115.html on line 838: His attachment to his friends, says a biographer, was that of a dog to a master. When Mme. de Sablière, who gave the improvident fabulist a home for twenty years, was asked what she had saved from a financial disaster, she replied, “I only kept my dog and cat, and La Fontaine.”
ellauri115.html on line 851: Seuraavassa parhaita haarukkapaloja Baarukin kirjasta. Alkupää on totunnaista jeremiadia, rags to riches tit for tat tyyppisiä ikuisia takuita. Sen jälkeen tulee hilpeätä argumentaatiota puujumalia vastaan.
ellauri115.html on line 934: The ideas of Socinianism date from the wing of the Protestant Reformation known as the Radical Reformation and have their root in the Italian Anabaptist movement of the 1540s, such as the anti-trinitarian Council of Venice in 1550. Lelio Sozzini was the first of the Italian anti-trinitarians to go beyond Arian beliefs in print and deny the pre-existence of Christ in his Brevis explicatio in primum Johannis caput – a commentary on the meaning of the Logos in John 1:1–15 (1562). Lelio Sozzini considered that the "beginning" of John 1:1 was the same as 1 John 1:1 and referred to the new creation,[citation needed] not the Genesis creation. His nephew Fausto Sozzini published his own longer Brevis explicatio later, developing his uncle's arguments. Many years after his death in Switzerland, Sozzini consulted with the Unitarian Church in Transylvania, attempting to mediate in the dispute between Frankenstein and Count Dracula.
ellauri115.html on line 936: He moved to Poland, where he married the daughter of a leading member of the Polish Brethren, the anti-trinitarian minority, or ecclesia minor. In 1565, it had split from the Calvinist Reformed Church in Poland. Sozzini never joined the ecclesia minor, but he was influential in reconciling several controversies among the Brethren: on conscientious objection, on prayer to Christ, and on the virgin birth. Fausto persuaded many in the Polish Brethren who were formerly Arian, such as Marcin Czechowic, to adopt his uncle Lelio's views.
ellauri115.html on line 942: In Britain and North America, Socinianism later became a catch-all term for any kind of dissenting belief. Sources in the 18th and 19th centuries frequently attributed the term Socinian anachronistically, using it to refer to ideas that embraced a much wider range than the narrowly defined position of the Racovian catechisms and library.
ellauri115.html on line 950: "Before Abraham was I am" John 8:58 – is treated that the ego eimi refers to "I am" before "Abraham becomes" (future) many nations in the work of Christ.[4]
ellauri115.html on line 954: That Christ was literally dead in the grave for three days – as a proof of Christian mortalism, resurrection and the humanity of Christ.[6]
ellauri115.html on line 962: Kun d’Alembert syytti Geneven pastoreita sosinianismista. Rousseau piti niiden puolta. “Socinianism was a Christian sect closely allied with the development of Unitarianism. It took its name from its founder, Fausto Sozino, an Italian of the sixteenth century who lived in Poland for a long time, where his movement had great strength. It was popular throughout Europe and was accepted by many Protestant churches. Socinianism was anti-trinitarian and held that reason is the sole and final authority in the interpretation of the scripture. It further denied eternal punishments. Calvin had condemned the doctrine, so that the imputation in d’Alembert’s article was both a daring interpretation of the doctrine of Geneva’s pastors and one which was likely to be dangerous for them.” Allan Bloom, Politics and the Arts (Ithaca: Cornell University Press, 1960) 150. (back)
ellauri115.html on line 1077: It was in the mid-1980s that he became aware of difficulties in his relationship with his fiancée, and that he had mood swings. In 1985 he sought help from a psychiatrist, who diagnosed him with narcissistic personality disorder (NPD). Vaknin did not accept the diagnosis at the time. From 1986 to 1987 he was the general manager of IPE Ltd. in London. He moved back to Israel, where he became director of an Israeli investment firm, Mikbatz Teshua. He was also president of the Israeli chapter of the Unification Church's Professors for World Peace Academy.
ellauri115.html on line 1087: A model of quantised time was proposed by Vaknin in his 1982 Ph.D. dissertation, titled "Time Asymmetry Revisited". The dissertation was published by Pacific Western University (California). "Events" are perturbations in the Time Field and they are distinct from chronon interactions.
ellauri115.html on line 1089: In his view, narcissists have lost their "true self", the core of their personality, which has been replaced by delusions of grandeur, a "false self". Therefore, he believes, they cannot be healed, because they do not exist as real persons, only as reflections: "The False Self replaces the narcissist's True Self and is intended to shield him from hurt and narcissistic injury by self-imputing omnipotence ... The narcissist pretends that his False Self is real and demands that others affirm this confabulation," meanwhile keeping his real-life imperfect true self under wraps.
ellauri115.html on line 1091: Vaknin distinguishes between cerebral and somatic narcissists; the former generate their narcissistic supply by applying their minds, the latter their bodies. He considers himself a cerebral narcissist because he is no eye candy.
ellauri115.html on line 1097: Vaknin developed a new treatment modality for narcissism and depression, dubbed "Cold Therapy". It is based on recasting pathological narcissism as a form of CPTSD (Complex Post-traumatic Stress Disorder) and arrested development which result in an addictive personality with a dysfunctional attachment style. The therapy uses re-traumatization, a form of reframing, selective coldness, and deep refrigeration. AKA Gold Therapy. Only losers pay for therapy.
ellauri115.html on line 1101: In 2009, he was the subject of an Australian documentary film, I, Psychopath, directed by Ian Walker. In the film, Vaknin underwent a psychological evaluation in which he met the criteria for hare psychopathy according to the Hare Psychopathy Checklist, but did not meet the criteria for hare narcissism.
ellauri115.html on line 1121: Robert D. Jänis CM (born 1934) is a Canadian psychologist, known for his research in the field of criminal psychology. He is a psychopath emeritus of the University of British Columbia, where his studies center on psychopathology and psychophysiognomy.
ellauri115.html on line 1126: Jänis attended the University of Alberto for a Bachelor of Farts degree which ended up 'more by default' with an emphasis on psychopathy. In 1959 he married Averil Hare whom he met in an abnormal psychology class, and a year later, to everyone's suprise, their daughter, Cheryl, was born appatently quite normal. But not.
ellauri115.html on line 1128: The Hares moved to the USA to study for a PhD program in psychophysiognomy at the University of Oregon, but due to his daughter falling ill (as expected) the family returned to Canada. Hare then served as a psycho in the prison system in British Columbia (British Columbia Penitentiary) for eight months, an area in which he had no particular qualification or training; indeed he would later recount without pangs of conscience that some prisoners were able to manipulate him more than he could them.
ellauri115.html on line 1132: Hare then returned to Vancouver, British Columbia, shut up as a professional psychopath at the prison's psychologist compartment, where he would stay for 30 years until retirement, the same prison he had previously worked in. He seemed not to change behavior in response to God's punishment because he was a psychopath. He recalls, "I happened to get into a cell that nobody else was sitting in". Hare has said of himself and his wife Averil that the loss of their daughter Cheryl in 2003 "tells an awful lot about who Averil and I are." Averil, his wife, is a prominent social worker in Canada specializing in child abuse.
ellauri115.html on line 1136: Hare also co-authored the bestselling Snakes in Suits: When Psychopaths Go to Work (2006) with organizational psychologist and human resources consultant Paul Babiak, a portrayal of the disruptions caused when psychopaths enter the workplace. The book focuses on what Hare refers to as the "successful psychopath", who can be charming and socially skilled and therefore able to get by in the workplace. This is by contrast with the type of psychopath whose lack of social skills or self-control would cause them to rely on threats and coercion and who would probably not be able to hold down a job for long. Hare would classify himself and Mrs. Hare (jänisemo pyrynä viitaan loikki) as first class psychopaths. Successful vs. unsuccessful bad people.
ellauri115.html on line 1138: Hare appeared in the 2003/4 award-winning documentary film The Corporation, discussing whether his criteria for psychopathy could be said to apply to modern business as a legal personality, appearing to conclude that many of them would apply by definition. However, in a 2007 edition of Snakes in Suits, Hare contends that the filmmakers took his remarks out of context and that he does not believe all corporations would meet all the necessary criteria in practice.
ellauri115.html on line 1140: Hare's views are recounted with some skepticism in the 2011 bestseller The Psychopath Test by British investigative journalist Jon Ronson, to which Hare has responded. Hare served as a high functioning sociopath for Jacob M. Appel's Mask of Sanity (2017), a novel source of income.
ellauri115.html on line 1170: A: The answer to this is very simple. Utilitarianism is concerned only with the volume of pleasure and pain, and Nietzsche says in so many words that as soon as you even enter into this kind of thinking, you are already deep into the territory of nihilism. It is passive; concerned with maintenance, not construction; aloof or indifferent to meaning, something to justify the effort in the first place, even when it is successful, let alone when it isn’t. It is the staid, kindly, sober—not to say, the British—version of the same imbecilic nihilism that was prevailing on the continent in the same era. Mill did not understand the difference between pleasure and (actual) happiness, between pain and suffering, between real (spiritual) slavery and freedom.
ellauri117.html on line 49: Ce recueil de réflexions et d’observations, sans ordre et presque sans suite, fut commencé pour complaire à une bonne mère qui sait penser. Je n’avais d’abord projeté qu’un mémoire de quelques pages; mon sujet m’entraînant malgré moi, ce mémoire devint insensiblement une espèce d’ouvrage trop gros, sans doute, pour ce qu’il contient, mais trop petit pour la matière qu’il traite. J’ai balancé longtemps à le publier; et souvent il m’a fait sentir, en y travaillant, qu’il ne suffit pas d’avoir écrit quelques brochures pour savoir composer un livre. Après de vains efforts pour mieux faire, je crois devoir le donner tel qu’il est, jugeant qu’il importe de tourner l’attention publique de ce côté-là; et que, quand mes idées seraient mauvaises, si j’en fais naître de bonnes à d’autres, je n’aurai pastout à fait perdu mon temps. Un homme qui, de sa retraite, jette ses feuilles dans le public, sans prôneurs, sans parti qui les défende, sans savoir même ce qu’on en pense ou ce qu’on en dit, ne doit pas craindre que, s’il se trompe, on admette ses erreurs sans examen.
ellauri117.html on line 158: Feinheiten auszuhorchen. Wenig später gingen Kafka, seine Mutter und sein Vater zusammen spazieren. Plötzlich begann dieser, angeregt über die körperliche Liebe zu dozieren. Franz war es peinlich, daß seine Mutter anwesend war (ach was, es war sicher gerade sie die diesen Vortrag erfordert hatte), doch weit mehr noch entsetzte ihn die Unterscheidung zwischen tugendhaften Frauen und Huren, die sein Vater ihm nahezubringen versuchte. Seine Mahnung, sich nie mit diesen einzulassen, verunsicherte Franz, der damals anscheinend zu ausgelassenen Phantasien ûber erregende Dirnen neigte.
ellauri117.html on line 187: Oxfordin akateemikko Howard Puhelinkoppi väittää että D.H. Lawrence kokeili homosexiä vaan päästäxeen kirjailijan plokista, ei sixettä se olis ollut siitä kivaa. Edelllinen kirjoittaja Kinky Weekes oli väittänyt että se lakkasi yrittämästä 1917, mutta puhelinkoppi väittää että yrityxet jatkui vielä 20-luvulla. Aika monesta tälläsestä suspektistä häiskästä sanotaan että niitä kiinnosti tabu enemmän kuin ize suklaa. Kunnes se sitten tuomizi koko asian. Happamia sanoi kettu pihlajanmarjoista. Mut tämmöiset pätkät puhuvat äänekkäästi puolestaan:
ellauri117.html on line 191: still laughter, and our love was pertect tor a moment, more pertect than any love I have known since, for either man or woman. The very echo of David's lament for Jonathan in 2 Samuel 1: 26 ('thy to me was wonderful, passing the love of women.)
ellauri117.html on line 203: `You will?' A queer, smiling look tightened Gerald's face for a moment, as he said, `Well, I'd like it very much.'
ellauri117.html on line 207: `Then let us strip, and do it properly. Hold a minute --' He rang the bell, and waited for the butler.
ellauri117.html on line 218: Good, I believe. I am no judge. He was very quick and slippery and full of electric fire. It is a remarkable thing, what a curious sort of fluid force they seem to have in them, those people not like a human grip -- like a polyp --
ellauri117.html on line 239: Gerald fastened the door and pushed the furniture aside. The room was large, there was plenty of space, it was thickly carpeted. Then he quickly threw off his clothes, and waited for Birkin. The latter, white and thin, came over to him. Birkin was more a presence than a visible object, Gerald was aware of him completely, but not really visually. Whereas Gerald himself was concrete and noticeable, a piece of pure final substance.
ellauri117.html on line 247: They stopped, they discussed methods, they practised grips and throws, they became accustomed to each other, to each other´s rhythm, they got a kind of mutual physical understanding. And then again they had a real struggle. They seemed to drive their white flesh deeper and deeper against each other, as if they would break into a oneness. Birkin had a great subtle energy, that would press upon the other man with an uncanny force, weigh him like a spell put upon him. Then it would pass, and Gerald would heave free, with white, heaving, dazzling movements.
ellauri117.html on line 249: So the two men entwined and wrestled with each other, working nearer and nearer. Both were white and clear, but Gerald flushed smart red where he was touched, and Birkin remained white and tense. He seemed to penetrate into Gerald´s more solid, more diffuse bulk, to interfuse his body through the body of the other, as if to bring it subtly into subjection, always seizing with some rapid necromantic fore-knowledge every motion of the other flesh, converting and counteracting it, playing upon the limbs and trunk of Gerald like some hard wind. It was as if Birkin´s whole physical intelligence interpenetrated into Gerald´s body, as if his fine, sublimated energy entered into the flesh of the fuller man, like some potency, casting a fine net, a prison, through the muscles into the very depths of Gerald´s physical being.
ellauri117.html on line 251: So they wrestled swiftly, rapturously, intent and mindless at last, two essential white figures working into a tighter closer oneness of struggle, with a strange, octopus-like knotting and flashing of limbs in the subdued light of the room; a tense white knot of flesh gripped in silence between the walls of old brown books. Now and again came a sharp gasp of breath, or a sound like a sigh, then the rapid thudding of movement on the thickly-carpeted floor, then the strange sound of flesh escaping under flesh. Often, in the white interlaced knot of violent living being that swayed silently, there was no head to be seen, only the swift, tight limbs, the solid white backs, the physical junction of two bodies clinched into oneness. Then would appear the gleaming, ruffled head of Gerald, as the struggle changed, then for a moment the dun-coloured, shadow- like head of the other man would lift up from the conflict, the eyes wide and dreadful and sightless.
ellauri117.html on line 253: At length Gerald lay back inert on the carpet, his breast rising in great slow panting, whilst Birkin kneeled over him, almost unconscious. Birkin was much more exhausted. He caught little, short breaths, he could scarcely breathe any more. The earth seemed to tilt and sway, and a complete darkness was coming over his mind. He did not know what happened. He slid forward quite unconscious, over Gerald, and Gerald did not notice. Then he was half-conscious again, aware only of the strange tilting and sliding of the world. The world was sliding, everything was sliding off into the darkness. And he was sliding, endlessly, endlessly away.
ellauri117.html on line 257: When he realised that he had fallen prostrate upon Gerald´s body he wondered, he was surprised. But he sat up, steadying himself with his hand and waiting for his heart to become stiller and less painful. It hurt very much, and took away his consciousness.
ellauri117.html on line 259: Gerald however was still less conscious than Birkin. They waited dimly, in a sort of not-being, for many uncounted, unknown minutes.
ellauri117.html on line 261: `Of course --' panted Gerald, `I didn't have to be rough -- with you -- I had to keep back -- my force --´
ellauri117.html on line 277: The normal consciousness however was returning, ebbing back. Birkin could breathe almost naturally again. Gerald´s hand slowly withdrew, Birkin slowly, dazedly rose to his feet and went towards the table. He poured out a whiskey and soda. Gerald also came for a drink.
ellauri117.html on line 281: `God, yes,' said Gerald. He looked at the delicate body of the other man, and added: `It wasn't too much for you, was it?'
ellauri117.html on line 292: `We are mentally, spiritually intimate, therefore we should be more or less physically intimate too -- it is more whole.'
ellauri117.html on line 306: `Yes. You have a northern kind of beauty, like light refracted from snow -- and a beautiful, plastic form. Yes, that is there to enjoy as well. We should enjoy everything.'
ellauri117.html on line 322: `I always eat a little before I go to bed,' said Gerald. `I sleep better.'
ellauri117.html on line 379: Conveniently forget what happened to F. Scott Fitzgerald in old, analog Hollywood.
ellauri117.html on line 383: At some point, idly add up total word count for every story summary, character description, cinematic scene, level script, multiplayer script, and collectible script you have written over previous two and half years. Plunge face into hands when word-count total surpasses that of every book you’ve published combined.
ellauri117.html on line 396: Accept you will not be paid tens of thousands of dollars for short story. Accept it will not have an audience measured in millions. Accept it will not be hotly debated on internet forums. Welcome possibility it will be an infinitesimally small thing. Understand that this is what makes it pure.
ellauri117.html on line 398: Tom Bissell was born in Escanaba, Michigan, in 1974. His short fiction has won two Pushcart Prizes and has been published in multiple editions of The Best American Series. He has also written eight works of nonfiction, including Apostle and (with Greg Sestero) The Disaster Artist, as well as many screenplays for video games and television. Bissell lives in Los Angeles with his family. Tom Bister is a sad case. Another Gold Hat of Hyvinkää.
ellauri117.html on line 400: Francis Scott Key Fitzgerald (24. syyskuuta 1896 St. Paul, Minnesota, Yhdysvallat – 21. joulukuuta 1940 Hollywood, Kalifornia, Yhdysvallat) kuuluu Yhdysvaltojen 1900-luvun merkittävimpiin kirjailijoihin. Häntä pidettiin omana aikanaan ”kadotetun sukupolven äänenä”, niiden nuorten jotka aikuistuivat ensimmäisen maailmansodan aikana. Hän kirjoitti viisi romaania ja kymmeniä novelleja, jotka kertovat nuoruudesta ja epätoivosta ja kuvasivat aikaansa osuvasti ja elävästi. Hänen kirjoissaan ihaillaan erityisesti narsististen tunteiden rehellistä kuvausta.
ellauri117.html on line 503: The male nurse could not but laugh at the male patient before him.
ellauri117.html on line 512: Don't forget to like share and subscribe if I brighten your day!
ellauri117.html on line 554: The Adrenal body type is governed by the hormone cortisol, which is responsible for putting on weight in the stomach and back. These people tend to have round faces, and find it almost impossible to lose weight in their mid-section no matter how much dieting or working out they do. This is because the weight is caused by a hormone that is actively utilizing proteins and fats in the lower legs, and storing it in the mid-center.
ellauri117.html on line 556: The Thyroid body type is governed by thyroid function, and is responsible for making it either very difficult to lose weight, or hard to keep weight on.
ellauri117.html on line 597: Locken isä, myös nimeltään John Locke, oli maalaislakimies, joka oli toiminut kapteenina parlamentin joukkojen ratsuväessä Englannin sisällissodan alkupuolella. Hänen äitinsä Agnes Keene oli nahkurin tytär. Kummatkin vanhemmista olivat ilmeisesti kalvinisteja. Locke syntyi pienessä olkikattoisessa mökissä Wringtonin kirkolla Somersetissa noin 18 kilometrin päässä Bristolista. Hänet kastettiin samana päivänä. (Eli oli heiveröinen kuin 101 dalmatialaiskoiran Lucky.) Pian Locken syntymän jälkeen perhe muutti Pensfordin kauppalaan lähemmäksi Bristolia. Locke kasvoi siellä Bellutonissa Tudor-tyylisessä talossa.
ellauri117.html on line 599: Vuonna 1647 Locke lähetettiin arvostettuun Westminster Schooliin Lontooseen Alexander Pophamin, parlamentin jäsenen ja Locken isän aiemman komentajan, rahoituksella. Valmistuttuaan Locke pääsi Oxfordin yliopiston Christ Churchiin.
ellauri117.html on line 602: Locke suoritti hum.kanditutkinnon vuonna 1656, maisterin vuonna 1658 ja lääketieteen kandin tutkinnon vuonna 1674. Vuonna 1666 hän tapasi Shaftesburyn ensimmäisen jaarlin Anthony Ashley Cooperin, joka oli tullut Oxfordiin hakemaan hoitoa maksatulehdukseen. Locke teki vaikutuksen Cooperiin ja tämä houkutteli hänet liittymään seurueeseensa. Mitä vetoa että Locke tuli Oxfordissa maxapalaan?
ellauri117.html on line 608: Maxa-Shaftesburyn (1621-1683) pojanpoika, 3. Earl of Shaftesbury (1671—1713) oli mieltä että: Hobbes had set the agenda of British moral philosophy (a search for the grounding of universal moral principles), and Locke had established its method (empiricism). Shaftesbury’s important contribution was to focus that agenda by showing what a satisfactory response to Hobbes might look like but without giving up too much of Locke’s method. Shaftesbury showed the British moralists that if we think of moral goodness as analogous to beauty, then (even within a broadly empiricist framework) it is still possible for moral goodness to be non-arbitrarily grounded in objective features of the world and for the moral agent to be attracted to virtue for its own sake, not merely out of self-interest. In Shaftesbury’s aesthetic language, the state of having the morally correct motives is the state of being “morally beautiful,” and the state of approving the morally correct motives upon reflection is the state of having “good moral taste.” Shaftesbury argues that the morally correct motives which constitute moral beauty turn out to be those motives which are aimed at the good of one’s society as a whole. This good is understood teleologically. Furthermore Shaftesbury argues that both the ability to know the good of one’s society and the reflective approval of the motivation toward this good are innate capacities which must nevertheless be developed by proper socialization.
ellauri117.html on line 610: John Locke (1632-1704) was a close friend of the First Earl and an advisor to the family for years to come after the First Earl’s death. Locke was the personal physician and general advisor to the First Earl. He supervised the childhood medical care of Shaftesbury’s father, the degenerate Second Earl (1652-1699). He also helped find a wife for the Second Earl and he cared for her during her pregnancy with the Third Earl. Most significantly for our purposes, Locke supervised the Third Earl’s education. He personally chose Shaftesbury’s governess Elizabeth Birch and designed a curriculum for her to follow in her instruction of the child. This experience was, presumably, the basis for Locke’s later work Thoughts Concerning Education. Under Birch’s tutelage, Shaftesbury received a strong education in the Classics and became fluent in Greek and Latin by the age of eleven. Locke continued to check on Shaftesbury’s progress over the years. Locke served as a primary advisor to the young Shaftesbury, though Shaftesbury did not always follow Locke’s advice. Shaftesbury had many "philosophical" conversations with Locke, some of which are preserved in correspondence. "Mautonta!" huusi 3. Shaftersburyn Jaarli vähän väliä.
ellauri117.html on line 648: predestination (Noun) "The doctrine that everything has been foreordained by a God or by fate", or
ellauri117.html on line 649: destiny fate predetermination doom election foreordainment foreordination fortune inevitability karma kismet lot necessity ordinance portion preordainment preordination divine decree God's will course of events what is written way the ball bounces way the cookie crumbles circumstance stars providence chance luck fortuity serendipity what is written in the stars divine will Moirai Lady Luck handwriting on the wall condition horoscope hazard destination breaks circumstances the stars astral influence Dame Fortune God's plan what is in the books expectation afterlife Fates heritage cup dole inescapableness wyrd orlay Norns roll of the dice Parcae accident situation wheel of fortune lot in life coincidence state position break plight lap of the gods fixed future Judgment Day Moira misfortune handwriting on wall predicament divine intervention one's portion outside influence one's lot the way cookie crumbles the hand one is dealt.
ellauri117.html on line 651: Locke oli aivan lyömätön pilkunnussija joka kommentoi joka rivin pahan Peevelin kirjeenvaihdosta. Essay for the Understanding of St Paul's Epistles by Confulting St. Paul Himfelf.
ellauri117.html on line 655: Locke was at times not sure about the subject of original sin, so he was accused of Socinianism, Arianism, or Deism. Locke argued that the idea that "all Adam's Posterity are doomed to Eternal Infinite Punishment, for the Transgression of Adam" was "little consistent with the Justice or Goodness of the Great and Infinite God", leading Eric Half-Nelson to associate him with Pelagian ideas. However, he did not deny the reality of evil. Man was capable of waging unjust wars and committing crimes. Criminals had to be punished, even with the death penalty.
ellauri117.html on line 657: With regard to the Bible, Locke was very conservative. He retained the doctrine of the verbal inspiration of the Scriptures. The miracles were proof of the divine nature of the biblical message. Locke was convinced that the entire content of the Bible was in agreement with human reason (The Reasonableness of Christianity, 1695). Although Locke was an advocate of tolerance, he urged the authorities not to tolerate atheism, because he thought the denial of God's existence would undermine the social order and lead to chaos. That excluded all atheistic varieties of philosophy and all attempts to deduce ethics and natural law from purely secular premises. In Locke's opinion the cosmological (i.e. primus motor) argument was valid and proved God's existence. His political thought was based on Protestant Christian views. Additionally, Locke advocated a sense of piety out of gratitude to God for giving reason to men. Locke compared the English monarchy's rule over the British people to Adam's rule over Eve in Genesis, which was appointed by God. And stands to human reason, don't it?
ellauri117.html on line 665: John Locke was born on the 29th of August, 1632. He is famous for being a Philosopher. He and Sir Francis Bacon were among the first British empiricists and had a huge impact on social contract theory. John Locke’s age is 388. English philosopher and doctor commonly referred to as “The Father of Liberalism.” He was one of the Enlightenment Age’s most influential thinkers. His ideas heavily influenced the writing of the Declaration of Independence.
ellauri117.html on line 667: The 388-year-old philosopher was born in Wrington, England. He earned a medicine degree from Oxford in 1674. He had influential theories on limited government, right to property, and the social contract. His theory of mind led to modern understandings of identity and the self and influenced Kant, Hume, and Rousseau.
ellauri117.html on line 672: John’s Education details are not available at this time. Please check back soon for updates. John Locke’s mother’s name is unknown at this time and his father’s name is under review. We will continue to update information on John Locke’s parents. Associated with: Dario Sztajnszrajber, Philosopher. Camilo Prieto, Philosopher. Helio Couto, Philosopher.
ellauri117.html on line 689: Zodiac Sign: John Locke is a Virgo. People of this zodiac sign like animals, healthy food, nature, cleanliness, and dislike rudeness and asking for help. The strengths of this sign are being loyal, analytical, kind, hardworking, practical, while weaknesses can be shyness, overly critical of self and others, all work and no play. The greatest overall compatibility with Virgo is Pisces and Cancer.
ellauri118.html on line 300: 7. Mutaatiot eivät tuota uutta informaatiota ja uudenlaisia elimiä.
ellauri118.html on line 373: In all the world for us who kiss Kaikkialla maailmassa meille, jotka suutelevat
ellauri118.html on line 382: Madison Julius Cawein was born in Louisville, Kentucky on March 23, 1865, the fifth child of William and Christiana (Stelsly) Cawein. His father made patent medicines from herbs. Thus as a child, Cawein became acquainted with and developed a love for local nature.
ellauri118.html on line 384: After graduating from high school, Cawein worked in a pool hall in Louisville as a cashier in Waddill´s New-market, which also served as a gambling house. He worked there for six years, saving his pay so he could return home to write.
ellauri118.html on line 388: In 1912 Cawein was forced to sell his Old Louisville home, St James Court (a 2+1⁄2-story brick house built in 1901, which he had purchased in 1907), as well as some of his library, after losing money in the 1912 stock market crash. In 1914 the Authors Club of New York City placed him on their relief list. He died on December 8 later that year and was buried in Cave Hill Cemetery. Shouldn´t have speculated but on his own pen and paper.
ellauri118.html on line 415: Venäläisiltä formalisteilta periytyvä jako kerrottuun tarinaan (”fabula”, story) ja kerrontaan eli esittämisen tapaan (”sjužet”, plot) on narratologian ytimessä kaikkein sitkeimmin eläviä dikotomioita. Gérard Genetten ja Mieke Balin määritelmistä saadaan seuraava synteesi: ”kertoja puhuu tekstin jonka sisältö on kertomus; fokalisoija esittää kertomuksen, jonka sisältö
ellauri118.html on line 418: 2Focalisation is a term coined by the French narrative theorist Gérard Genette. It refers to the perspective through which a narrative is presented. Genette focuses on the interplay between three forms of focalization and the distinction between heterodiegetic and homodiegetic narrators. Homodiegetic narrators exist in the same (hence the word 'homo') storyworld as the characters exist in, whereas heterodiegetic narrators are not a part of that storyworld. The term 'focalization' refers to how information is restricted in storytelling. Genette distinguishes between internal focalization, external focalization, and zero focalization. Internal focalization means that the narrative focuses on thoughts and emotions while external focalization focuses solely on characters' actions, behavior, the setting etc. Zero focalization is seen when the narrator is omniscient in the sense that it is not restricted. Focalization in literature is similar to point-of-view (POV) in film-making and point of view in literature, but professionals in the field often see these two traditions as being distinctly different. Genette's work was intended to refine the notions of point of view and narrative perspective. It separates the question of “Who sees?” in a narrative from “who speaks?”
ellauri118.html on line 432: Monika Fludernik (1957-) ist´ne österreichische Flugwirtin, Amerikanistin und Literaturwissenschaftlerin. Fludernik leistete wichtige Beiträge zur Erzähltheorie. Die neuere Erzähltheorie wurde ab 1915 in Ansätzen vom Russischen Formalismus entwickelt und vom Strukturalismus seit den 1950er Jahren weiter ausgearbeitet, wobei Tzvetan Todorov zu den wichtigsten Vermittlern der formalistischen Ansätze in Frankreich gehörte. Der hier entwickelte strukturalistische Ansatz – mit späteren Ergänzungen – ist bis heute maßgeblich, es gab jedoch nie eine einheitliche strukturalistische Erzähltheorie. Wichtige Theoretiker der Narratologie sind Gérard Genette, Claude Lévi-Strauss, Roland Barthes, Roman Jakobson und Paul Ricœur. Die strukturelle (formalistische) Erzähltheorie wird oft durch interdisziplinäre Ansätze ergänzt, so durch die Semiotik ergänzt, wozu insbesondere Juri Lotman beigetragen hat. Im deutschen Sprachraum war Franz Karl Stanzel der erste Vertreter der Erzähltheorie.
ellauri118.html on line 438: Willie van Peer, kognitiotieteellisten sovellusten edelläkävijä kirjallisuustieteessä, empiirisen lukijatutkimuksen puolestapuhuja ja elitistisen formalismin ponnekas vastustaja, pohtii kirjallisia teemoja käsittelevässä artikkelissaan, miksi juuri uskottomat aviovaimot ovat kaunokirjallisuudessa alati toistuva aihe. Van Peer perusteleen aiheen (tai teeman, hän ei erottele näitä kahta käsitettä) suosiota sen emotionaalisella ja kognitiivisella potentiaalilla: moraalisen valinnan ja sen mahdollisten seurauksien luoma jännite riittää kantamaan pitkääkin kertomusta. (Van Peer 2002, 256–258.) Väitän, että kysymys on kuitenkin ennen kaikkea narratologinen: kielletyn romanssin kirjallista traditiota on pitänyt ja pitää edelleen hengissä mielten lukemisen ja konstruoimisen halu, ja nämä intohimot ovat erottamattomasti kytköksissä kerronnallisiin strategioihin. No entäs se darwinistinen tosiseikka, että poikasista 5-15% syntyy käenmunista? Eiköhän se riitä tuomaan tälle teemalle pysyvää mielenkiintoa?
ellauri118.html on line 504: And you´ll forget this squalor. Ja unohdat tän kurjaliston.
ellauri118.html on line 508: And as for me, I´ve been in thrall Ja mä taas, mä olen ollut orjana,
ellauri118.html on line 539: Onkohan toi narratiivinen metalepsis mitään sukua perinteiselle? Genette ehkä sekoittaa puuroja ja vellejä. Mitä tekemistä episteemisillä alternatiiveilla on metaforan kanssa? Enintään yhteistä on koomisehko tyylin lässähdys, kuten Marlowella:
ellauri118.html on line 544: Naamat ei lähetä laivoja eikä polta torneja. Imevät sikaaria enintään. Metaforasta tulee arkinen ja urheiluselostajasta pelaaja. Kielikuva ja kertoja lähtee messiin arkiryskeeseen.
ellauri118.html on line 546: Eli ehkä siinä kummassakin jotkin tasot lässähtävät, tunnelma latistuu. Ylevästä tulee alhaista, runollisesta arkista, sadun taika raukeaa. Sama fiilis kuin kun filmi katkee leffassa, valot syttyvät kesken kaiken ja kazomo siristelee silmiään karkkipaprujen ja popcornin keskellä. Aletaan keräillä takkeja ja pipoja. We apologize for the inconvenience. Meille kävi kerran niin oopperan The Elixir näytännössä. Tenori menetti äänensä, yleisö lähetettiin kesken kaiken kotio.
ellauri118.html on line 587: ELÄMÄ ON KERTOMUS sanoi George Lakoff (1941-) pukkikirjaimin vaikkei uskalla kyllä enää, se ei trendaa enää yhtään. Peter Brooks (1984/1995) tavoittelee Barthesin innoittamana merkityksen tai merkityksellistämisen intohimoa (”passion for meaning”, emt. 48). Sitähän kaikki uskkontohyypät juuri korostaa. Merkitystä tarvitaan, ilman sitä ei ole koko uskoa. On lähes mahdotonta niellä ettei tässä olla mihkään menossa paizi sedimentixi.
ellauri118.html on line 636: In alone Thicket, made for Love, Syrjäisessä pusikossa, panovalmiina,
ellauri118.html on line 639: Permits his force, yet gently strove ? Ole vievinäs väkisin, mie tuun mielelläin.
ellauri118.html on line 700: A Shape design´d for Love and Play; Esileikkiin suunnitellut muodot;
ellauri118.html on line 706: Unable to perform the Sacrifice. Eikä pääse uhritulille.
ellauri118.html on line 740: And left no Spark for new Desire ; Eikä jäänyt kipinääkään sytykkeexi;
ellauri118.html on line 762: The Blood forsook the kinder place, Veri vetäytyi pois hellemmästä paikasta,
ellauri118.html on line 820: Son règne marque également l´essor du protestantisme qu´il réprime avec davantage de rigueur que son père. Devant l´importance des adhésions à la Réforme, Henri II ne parvient pas à régler la question religieuse, qui débouche après sa mort sur les guerres de Religion.
ellauri118.html on line 830: With La Princesse de Clèves, Mme. de La Fayette created a new kind of fiction,—"substituting," says Saintsbury, "for mere romance of adventure on the one hand, and stilted heroic work on the other, fiction in which the display of character is held of chief account."
ellauri118.html on line 832: The early education of Mme. de La Fayette—for by this name we can best speak of her—was the special care of her father, "un père en qui le mérite égaloit la tendresse." Later, she was put under Ménage à Trois, and possibly Raped.
ellauri118.html on line 834: Her father belonged to the lesser nobility, and was for awhile governor of Pontoise, and later of Havre. Her mother was sprung from an ancient family of Provence, among whom, says Auger, literary talent had long been a heritage; but the mother herself — if we are to believe Cardinal de Retz, but why should we believe that fuckhead — possessed no talent save that of intrigue. Well that's half of a novelist's job according to narratologists.
ellauri118.html on line 838: This union was an important event in the life of Mme. de La Fayette, for it marks the beginning of her residence at Paris, and of her friendship with Mme. de Sévigné, who was a kinswoman of the Chevalier.
ellauri118.html on line 840: How close and lasting was this friendship is seen on almost every page of Mme. de Sévigné's correspondence. Indeed, so often does the name of Mme. de La Fayette occur in Mme. de Sévigné's letters to her daughter, that the latter may well have been jealous of her mother's friend. The companionship of Mme. de Sévigné was, after the death of La Rochefoucauld, the chief comfort of Mme. de La Fayette in her ill-health and seclusion; and it was from the sick-chamber of her friend that Mme. de Sévigné's letters would seem to have been written in those latter years. In 1693, soon after the death of Mme. de La Fayette, Mme. de Sévigné writes as follows of her dead friend: "Je me trouvois trop heureuse d'être aimée d'elle depuis un temps très-considérable; jamais nous n'avions eu le moindre nuage dans notre amitié.
ellauri118.html on line 862: Mme. de La Fayette died in 1693. During her last years ill health and sorrow had forced upon her an almost absolute seclusion, and she died forgotten by all except a few faithful friends. The place of her burial is unknown.
ellauri118.html on line 946: Among the many changes made to the original book, one of the most noticeable is how two characters — Serena Joy and Commander Waterford — are played by much younger actors than expected. 35-year-old Australian actress Yvonne Strahovski plays Serena, while 46-year-old Joseph Fiennes was cast as the Commander.
ellauri118.html on line 948: "I felt like in the novel there's only so much of the dynamic between Serena Joy and Offred that you're going to see, but in a TV show it's going to go on and on and on hopefully for years. The element that was missing for me was the direct competition between the two women," Miller said. I felt that it was a more active dynamic if Serena Joy felt like this person was usurping her role not only as the reproductive object of the house but gradually taking away the wifely duties, the intimate duties, the romantic, sexual duties." Mitä romanttista on panossa? Se on romanttista ettei paääse pukille vaikka mieli tekisi.
ellauri118.html on line 950: Strahovski and Moss are just one year apart in age, which creates a whole new potential for relationships between them. "You get that little vibe once in a while that in another situation they could be friends," Miller said. "It is the creepiest thing."
ellauri118.html on line 953: "At some point you find out Serena Joy is not sterile," Miller said. "If it's the Commander [who is sterile] and Serena could be fertile, that opens up a whole lot of doors for us story-wise. When you work in TV, you're always trying to think of just filling up your bag with tennis balls because you don't know when you're going to have to play tennis with them. You always want all sorts of interesting stuff to be happening."
ellauri118.html on line 956: "She was so astonishing in her audition," Miller said. "She made me feel sorry for Serena Joy, which is seemingly an impossible task. I felt bad for her. She was so wonderful and terrifying. And she's quite tall, so that works really well with Lizzie who is more small. Serena Joy wears heels and Lizzie doesn't. To have this towering viking standing over her ... she's physically intimidating." Yvonne is a whip-strong woman. Lizzie [Elizabeth Moss] is also quite strong but on the pudgy side. The two of them together, you feel like, 'I'd love to see them go toe-to-toe in a cage match.'" A mud fight with nothing on, now that would be the thing. Maybe in the next season, stay tuned.
ellauri118.html on line 972: The show modernizes the setting with references to Uber and Craigslist. (Mikä vitun Craigslist? Craigslist is an American classified advertisements website with sections devoted to jobs, housing, for sale, items wanted, services, community service, gigs, résumés, and discussion forums. Craig Newmark began the service in 1995 as an email distribution list to friends, featuring local events in the San Francisco Bay. Privately owned company. Property is theft.)
ellauri118.html on line 984: In the book, Janine's baby turns out to be a "shredder" and dies. Most of Janine's story line after she gave birth was created for the show.
ellauri118.html on line 994: The show features flashbacks to the origin of Gilead, revealing a new storyline for Serena and the Commander.
ellauri118.html on line 996: The trade delegation from Mexico was a new plot for the show. The book only shows tourists visiting Gilead.
ellauri118.html on line 1016: Päiviä myöhemmin ostaja palasi takaisin ja kertoi häntä katsomaan takakonttiin. Siellä oli pinnasänky tuhannen säleinä. Gerald-setä oli transformoinut sängyn penkixi koska myyjä oli raaputtanut pinnasängyn pohjaan "RIP Noah 2019-2020."Tätä typerää nyyhkytarinaa venytettiin kuin Käsineitiä jotta väliin mahtuisi maximimäärä mainoxia. Hyvin sama fiiwis kuin käsineidissä.
ellauri118.html on line 1110: When Margaret Atwood wrote "The Handmaid´s Tale," published in 1985, she took inspiration from the rise of the Christian right in America during the 1970s and early ´80s and the 1979 Islamic Revolution in Iran. But another, much older source of inspiration for Atwood was the story of a real-life woman in 17th-century New England named Mary Webster, who may or may not have been related to Atwood.
ellauri118.html on line 1112: “Some days, my grandmother would say we were related to her and on other days, she would deny the whole thing because it wasn't very respectable,” Atwood says. “I was actually trying to write a novel about her, but, unfortunately, I didn't know enough about the late 17th century to be able to do it. But I did write a long, narrative poem called 'Half-Hanged Mary,' because she only got half hanged.”
ellauri118.html on line 1114: Growing up, Atwood heard stories from her grandmother about Mary Webster, a colonial woman who was half hanged in Hadley, Massachusetts in 1685 for witchcraft, several years before the infamous Salem witch trials began in 1692. Atwood's grandmother often referred to Webster as a relative, though she sometimes denied it, and her ancestry can't be definitively proven one way or the other.
ellauri118.html on line 1116: "I was hanged for living alone
ellauri118.html on line 1117: for having blue eyes and a sunburned skin,
ellauri118.html on line 1119: and a surefire cure for warts;
ellauri118.html on line 1125: This passage is from the beginning of the poem "Half-Hanging Mary" by Margaret Atwood. Poverty and neglect did not improve Mary’s fiery temper, and she spoke harshly when offended, wrote Sylvester Judd in his 1905 History of Hadley. Witches supposedly suckled their ‘imps’ or ‘familiars’ — maybe even the devil — in exchange for help with their magic.
ellauri118.html on line 1131: In 1683, when Mary Webster was approximately 60 years old, she was accused and brought to trial before a jury in Boston "for suspicion of witchcraft" but cleared of charges and found not guilty.
ellauri118.html on line 1134: But Mary Webster was no ordinary witch. She may have been hanged for witchcraft, but that didn't end her life. In fact, she lived another 14 years. Or 11 years, says another source.
ellauri118.html on line 1140: He had Parkinson's disease, and his hands shook, so he needed a straw to drink — but he waited weeks before his jailers gave him one.
ellauri118.html on line 1148: There is research suggesting a link between clinical obesity and difficulty conceiving (for example), but fat women are not inherently less fertile, they are just a little harder to penetrate, and have less space for the baby among all the lard.
ellauri118.html on line 1151: As for Trump, among his many disgusting offenses are his admission to sexual assault, and his fat-shaming of women in the spotlight.
ellauri118.html on line 1162: Pieixoto´s name suggests Pope Pius IX, a Vatican pope (1854-1878), who, in his first year of office, issued the doctrine of the Immaculate Conception of the Blessed Virgin Mary. Peixoto is a Portuguese surname. It refers to fish. Notable people with the surname include: Alvarenga Peixoto (1743-1793), Brazilian poet, born in Rio de Janeiro; António Augusto de Rocha Peixoto (1866-1909), Portuguese naturalist, ethnologist and archaeologist; César Peixoto (born 1980), Portuguese footballer who plays for Sport Lisboa e Benfica in the Portuguese first division.
ellauri118.html on line 1167: Eurydice in Greek mythology, the luckless bride bitten by a snake on her wedding day. Her husband, Orpheus, the famed musician, convinced Hades to let Eurydice return to earth. However, Orpheus disobeyed the strictures of the journey and looked at Eurydice too soon, thus dispatching her back to the abode of the dead forever.
ellauri118.html on line 1171: 29-year handmaid June asks Serena Joy, 35, for a payrise. Why should you get a rise asks Mrs. Waterford. 3 reasons: pro primo, I iron better than Cora. Who says so? Commander Waterford does. Pro secundo, I cook better than Rita. Who says so? Fred does. Pro tertio, I am better in bed than you. Who says so, not Fred again? No, Nick. Pay up please. (Naurua ja voihkinaa.) ellauri119.html on line 46: Old English halig "holy, consecrated, sacred; godly; ecclesiastical," from Proto-Germanic *hailaga- (source also of Old Norse heilagr, Danish hellig, Old Frisian helich "holy," Old Saxon helag, Middle Dutch helich, Old High German heilag, German heilig, Gothic hailags "holy"), from PIE *kailo- "whole, uninjured" (see health). Adopted at conversion for Latin sanctus.
ellauri119.html on line 50: Holy has been used as an intensifying word from 1837; in expletives since 1880s (such as holy smoke, 1883, holy mackerel, 1876, holy cow, 1914, holy moly etc.), most of them euphemisms for holy Christ or holy Moses. Holy Ghost was in Old English (in Middle English often written as one word). Holy water was in Old English. Scotch whiskey means life water. Eau de vie, akvaviittiä. Aguardiente. Tulivettä tappavaa, kuivat kurkut lutkuttaa. Intiaanit razastaa, aavaa preeriaa. Holy League is used of various European alliances; the Holy Alliance was that formed personally by the sovereigns of Russia, Austria, and Prussia in 1815; it ended in 1830. Hole in one.
ellauri119.html on line 58: divine for the Lord our God is holy — Psalms 99:9 (King James Version)
ellauri119.html on line 67: Learn More About holy! Keep scrolling for more! Other Words from holy: holily \ ˈhō-lə-lē (source of the Swiss custom of yodeling)
ellauri119.html on line 77: First Known Use of holy: before the 12th century, in the meaning defined at sense 1.
ellauri119.html on line 78: Middle English, from Old English hālig; akin to Old English hāl whole — more at whole. Not related to hole. Keep scrolling for more. Learn More About holy. Share holy. Post the Definition of holy to Facebook. Share the Definition of holy on Twitter.
ellauri119.html on line 84: Statistics for holy: Last Updated 22 Jun 2021
ellauri119.html on line 86: Look-up Popularity: Top 1% of words. Cite this Entry. “Holy.” Merriam-Webster.com Dictionary, Merriam-Webster, https://www.merriam-webster.com/dictionary/holy Accessed 25 Jun. 2021. Keep scrolling for more.
ellauri119.html on line 88: More Definitions for holy: holy adjective: English Language Learners Definition of holy:
ellauri119.html on line 89: connected to a god or a religion, religious and morally good, informal —used in phrases that show surprise or excitement. See the full definition for holy in the English Language Learners Dictionary
ellauri119.html on line 93: set apart for the service of God or of a divine being : sacred a holy temple
ellauri119.html on line 110: On the "Batman" TV series, which ran for 120 episodes between 1966 and 1968, Batman's sidekick Robin (played by Burt Ward), was well known for his ever-changing catchphrase. It was an exclamation that would always begin with the word "holy." The second part of the exclamation would always involve something related to what Robin was shouting about in that episode. For example, if there was a bunch of smoke, he might shout "holy smoke!" However, the exclamations often got a lot weirder than that. Get to know the 20 oddest "holy" exclamations Robin said during the series.
ellauri119.html on line 115: Oleo is a term that was a lot more common in 1966 than it is today. When margarine was first invented in France in the 1860s, the creator, Hippolyte Mège-Mouriès, originally dubbed the artificial butter substitute "oleomargarine." Although it was most commonly sold as simply "margarine," the "oleomargarine" name was used enough that "oleo" became slang for margarine. It's very outdated slang today, with the existence of the word mostly being confined to crossword puzzles. It is a very common crossword puzzle answer because of its shortness and because three out of its four letters are vowels.
ellauri119.html on line 123: When you realize that Robin is referencing a telecommunications company that was founded as International Telephone & Telegraph in this season two episode, you know the reference is an outdated one. IT&T got out of the telecommunications game in 1986. It has been reformed a number of times into its current state, ITT Corporation. Amusingly, at the time Robin made the reference, IT&T and ABC (which aired "Batman") nearly merged with each other.
ellauri119.html on line 126: In the season two episode "The Devil's Fingers," the evil piano player Chandell (played by Liberace), tries to kill Batman and Robin by feeding them into a machine that punches out the cards for pianolas, or player pianos, which most of the world is now long unfamiliar with.
ellauri119.html on line 152: In the season three episode "Nora Clavicle and the Ladies' Crime Club," Batman, Robin, and Batgirl are forced to intertwine themselves into a giant human knot. Robin responds to this idea by referencing the instructions to basic stitch patterns.
ellauri119.html on line 176: Referencing d'Artagnan, one of the famed Musketeers of Alexandre Dumas' classic novel, "The Three Musketeers," might not sound like all that weird of a reference for Robin to make. However, it ranks this high because it is actually a reference to Catwoman having just shot Robin and Batman with tranquilizer darts.
ellauri119.html on line 194: Batman: Yes, I'm looking forward to Minerva's famous eggplant-jelly vitamin scalp massage.
ellauri119.html on line 259: The triangular theory of love suggests "intimacy, passion and commitment" are core components of love. The color wheel theory of love is an idea created by Canadian psychologist John Alan Lee that describes six styles of love, using several of the Latin and Greek words for love. First introduced in his book Colours of Love: An Exploration of the Ways of Loving (1973), Lee defines three primary, three secondary and nine tertiary love styles, describing them in terms of the traditional color wheel. The three primary types are eros, ludus and storge, and the three secondary types are mania, pragma and agape.
ellauri119.html on line 261: The Christian doctrine of the Trinity (Latin: Trinitas, lit. 'triad', from Latin: trinus "threefold") holds that God is one God, and exists in the form of three coeternal and consubstantial persons: the Father, the Son (Jesus Christ), and the Holy Spirit. The three persons are distinct, yet are one "substance, essence or nature" (homoousios). In this context, a "nature" is what one is, whereas a "person" is who one is. ???
ellauri119.html on line 308: The term Holy Spirit appears at least 90 times in the New Testament. The sacredness of the Holy Spirit to Christians is affirmed in all three Synoptic Gospels (Matthew 12:30–32, Mark 3:28–30 and Luke 12:8–10) which proclaim that blasphemy against the Holy Spirit is the unforgivable sin.
ellauri119.html on line 316: ὁ παράκλητος (Ho Paraclētos) – The Comforter, John 14:26 (John 16:7)
ellauri119.html on line 324: Shituf (Hebrew: שִׁתּוּף; also transliterated as shittuf or schituf; literally "association") is a term used in Jewish sources for the worship of God in a manner which Judaism does not deem to be purely monotheistic. The term connotes a theology that is not outright polytheistic, but also should not be seen as purely monotheistic. The term is primarily used in reference to the Christian Trinity by Jewish legal authorities who wish to distinguish Christianity from full-blown polytheism. Though a Jew would be forbidden from maintaining a shituf theology, non-Jews would, in some form, be permitted such a theology without being regarded as idolaters by Jews. That said, whether Christianity is shituf or formal polytheism remains a debate in Jewish philosophy.
ellauri119.html on line 326: In all branches of Judaism, the God of the Hebrew Bible is considered one singular entity, with no divisions, or multi-persons within, and they reject the idea of a co-equal multi-personal Godhead or "Trinity", as actually against the Shema. They do not consider the Hebrew word for "one" (that is "echad") as meaning anything other than a simple numerical one.
ellauri119.html on line 339: Even though they mention jointly (shituf) God´s name and another name, there is no prohibition to cause someone to jointly mention [or associate] (shituf) God with another... since this association is not forbidden to gentiles.
ellauri119.html on line 343: In Islam, shirk (Arabic: شرك širk) is the sin of idolatry or polytheism (i.e., the deification or worship of anyone or anything besides Allah). Islam teaches that God does not share His divine attributes with any partner. Associating partners with God is disallowed according to the Islamic doctrine of Tawhid (monotheism). Mušrikūn مشركون (pl. of mušrik مشرك) are those who practice shirk, which literally means "association" and refers to accepting other gods and divinities alongside God (as God´s "associates").The Qur´an considers shirk as a sin that will not be forgiven if a person dies without repenting of it.
ellauri119.html on line 361: In the New Testament, by the power of the Holy Spirit Jesus was conceived in the womb of the Virgin Mary, while maintaining her virginity. Virginity is the state of a person who has never engaged in sexual intercourse. Sexual intercourse (or coitus or copulation) is sexual activity typically involving the insertion and thrusting of the penis into the vagina for sexual pleasure, reproduction, or both. This is also known as vaginal intercourse or vaginal sex.
ellauri119.html on line 365: Fig. 1. Vaginal intercourse in the missionary position for sexual pleasure. ellauri119.html on line 378: For instance, you can get pregnant by the Moomin mug method, or by the Holy Ghost. In the first case, Roman catholics vote for yes, Orthodox are more traditionalist. But with modern in vitro methods, who can tell? Some have got infected, one hears, from contaminated toilet seats. Mary oughta have used tissue paper before sitting down. Two women can make a baby nowadays, pace toxic masculine Christians who used immaculate conception as an argument that the holy ghost too is male. Another all male panel.
ellauri119.html on line 396: In 1961, Christian theologian Gabriel Vahanian published The Death of God. Vahanian argued that modern secular culture had lost all sense of the sacred, lacking any sacramental meaning, no transcendental purpose or sense of providence. He concluded that for the modern secular mind "God is dead", but he did not mean that God did not exist. In Vahanian´s vision a transformed post-Christian and post-modern culture was needed to create a renewed experience of deity.
ellauri119.html on line 400: Paul Matthews van Buren (April 20, 1924 – June 18, 1998) was a Christian theologian and author. An ordained Episcopal priest, he was a Professor of religion at Temple University, Philadelphia for 22 years. He was a Director [NYT obituary says "Associate"] of the Center of Ethics and Religious Pluralism at the Shalom Hartman Institute in Jerusalem. Van Buren was born and raised in Norfolk, Virginia. During World War II, he had served in the United States Coast Guard. He graduated with a bachelor´s degree in government from Harvard College in 1948. A professor at Temple University, he was considered a leader of the "Death of God" school or movement, although he himself rejected that name for the movement as a "journalistic invention," and considered himself an exponent of "Secular Christianity." He died of cancer on June 18, 1998 at age 74.
ellauri119.html on line 402: William Hamilton (1924-2012), a theologian who declared nearly a half century ago that God was dormant if not dead, was remembered at his death for the media impact made by the "death of God movement."
ellauri119.html on line 404: The Time cover for April 8, 1966, with its stark words "Is God Dead?" against a dark background, garnered record sales. So did a 1966 book, Radical Theology and the Death of God, coauthored by Hamilton and Thomas J. J. Altizer. "It was Bill who in the ´60s created the scandal of a death of God theology," Altizer told the Century, adding that Hamilton was the more articulate.
ellauri119.html on line 410: Churches quickly rejected the premises of radical theology, and many pastors and evangelists preached "our-God-is-not-dead" sermons for a decade or more, long after the movement itself had faded from public attention.
ellauri119.html on line 412: Hamilton had tenure and held an endowed chair, but his reputation for radical theology rendered him and his family unwelcome at a local Presbyterian church and eventually at Colgate Rochester.
ellauri119.html on line 413: As a result, Hamilton left for a position at New College in Sarasota, Florida, teaching there until 1974 when he became dean of arts and letters at Portland State University in Oregon. He retired in 1986.
ellauri119.html on line 418: Kysyi työlääntynyt sexityöläinen Tina Turner, dancer for money, shaking her money maker. Vastaus tulee tässä:
ellauri119.html on line 422: Love is considered to be both positive and negative, with its virtue representing human kindness, compassion, and affection, as "the unselfish loyal and benevolent concern for the good of another" and its vice representing human moral flaw, akin to vanity, selfishness, amour-propre, and egotism, as potentially leading people into a type of mania, obsessiveness or codependency. It may also describe compassionate and affectionate actions towards other humans, one's self or animals. In its various forms, love acts as a major facilitator of interpersonal relationships and, owing to its central psychological importance, is one of the most common themes in the creative arts. Love has been postulated to be a function that keeps human beings together against menaces and to facilitate the continuation of the species.
ellauri119.html on line 424: Ancient Greek philosophers identified no less than six forms of love: essentially, familial love (in Greek, storge), friendly love or platonic love (philia), romantic love (eros), self-love (philautia), guest love (xenia) and divine love (agape). Plus a zillion learned words for different kinds of paraphilia. But that's nothing yet compared to the hindoos [below] who have words for love like the Eskimos for ice cream.
ellauri119.html on line 428: Scientific research on emotion has increased significantly over the past two decades. The color wheel theory of love defines three primary, three secondary and nine tertiary love styles, describing them in terms of the traditional color wheel. The triangular theory of love suggests "intimacy, passion and commitment" are core components of love. Love has additional religious or spiritual meaning. This diversity of uses and meanings combined with the complexity of the feelings involved makes love unusually difficult to consistently define, compared to other emotional states. Abstractly discussed, love usually refers to an experience one person feels for another. Love often involves caring for, or identifying with, a person or thing (cf. vulnerability and care theory of love), including oneself (cf. narcissism). Tulihan se sieltä!
ellauri119.html on line 430: In addition to cross-cultural differences in understanding love, ideas about love have also changed greatly over time. Some historians date modern conceptions of romantic love to courtly Europe during or after the Middle Ages, although the prior existence of romantic attachments is attested by ancient love poetry. The complex and abstract nature of love often reduces discourse of love to a thought-terminating cliché. Several common proverbs regard love, from Virgil's "Love conquers all" to The Beatles' "All You Need Is Love". St. Thomas Aquinas, following Aristotle, defines love as "to will the good of another." Bertrand Russell describes love as a condition of "absolute value," as opposed to relative value.[citation needed] Philosopher Gottfried Leibniz said that love is "to be delighted by the happiness of another." Meher Baba stated that in love there is a "feeling of unity" and an "active appreciation of the intrinsic worth of the object of love." But who the fuck is Meher Baba? Biologist Jeremy Griffith defines love as "unconditional selflessness". In Hebrew, אהבה (ahava) is the most commonly used term for both interpersonal love and love between God and God's creations. Chesed, often translated as loving-kindness, is used to describe many forms of love between human beings. In Hebrew, אהבה (ahava) is the most commonly used term for both interpersonal love and love between God and God's creations. Chesed, often translated as loving-kindness, is used to describe many forms of love between human beings. The 20th-century rabbi Eliyahu Eliezer Dessler is frequently quoted as defining love from the Jewish point of view as "giving without expecting to take" (from his Michtav me-Eliyahu, Vol. 1). Rakkaus on siis ekonomisesti sulaa hulluutta!
ellauri119.html on line 432: There are several Greek words for "love" that are regularly referred to in Christian circles. Agape: In the New Testament, agapē is charitable, selfless, altruistic, and unconditional. It is parental love, seen as creating goodness in the world; it is the way God is seen to love humanity, and it is seen as the kind of love that Christians aspire to have for one another. Philia: Also used in the New Testament, phileo is a human response to something that is found to be delightful. Also known as "brotherly love" or "homophilia." Two other words for love in the Greek language, eros (sexual love) and storge (child-to-parent love), were never used in the New Testament! Now that's a lacuna! Christians believe that to Love God with all your heart, mind, and strength and Love your neighbor as yourself are the two most important things in life (the greatest commandment of the Jewish Torah, according to Jesus; cf. Gospel of Mark chapter 12, verses 28–34). Saint Augustine summarized this when he wrote "Love God, and do as thou wilt." Right on Gus! Way to go!
ellauri119.html on line 434: The Apostle Paul glorified love as the most important virtue of all. Describing love in the famous poetic interpretation in 1 Corinthians, he wrote, "Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, and always perseveres." (1 Cor. 13:4–7, NIV) He didn't mean eros, but rather homophilia. Perseveraatiosta oli puhe. John also wrote, "Dear friends, let us love one another for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love." (1 John 4:7–8, NIV) Influential Christian theologian C. S. Lewis wrote a book called The Four Loves. The first retired nazi pope Benedict XVI named his first circular God as love. He said that a human being, created in the image of God, who is love, is able to make love; to give himself to God and others (agape) and by receiving and experiencing God's love in contemplation (eros). This life of love, according to him, is the life of the saints such as Teresa of Calcutta and the Blessed Virgin Mary and is the direction Christians take when they believe that God loves them. Pope Francis taught that "True love is both loving and letting oneself be loved...what is important in love is not our loving, but allowing ourselves to be loved by God." That's just what Virgin Mary did. "You have heard that it was said, 'Love your neighbor and hate your enemy.' But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your own people, what are you doing more than others? Do not even pagans do that? Be perfect, therefore, as your heavenly Father is perfect." – Matthew 5: 43–48. Jews didn't like tax collectors.
ellauri119.html on line 438: Do not forget to love with forgiveness, Christ saved an adulterous woman from those who would stone her. She had a whole lotta love left to give. Good material for a Jezebel. Mosaic Law would hold (Deuteronomy 22:22-24) "If a man is found lying with a woman married to a husband, then both of them shall die—the man that lay with the woman, and the woman; so you shall put away the evil from Israel. If a young woman who is a virgin is betrothed to a husband, and a man finds her in the city and lies with her, then you shall bring them both out to the gate of that city, and you shall stone them to death with stones, the young woman because she did not cry out in the city, and the man because he humbled his neighbor's wife; So you shall "put away" the evil from among you. A world of wronged hypocrites needs forgiving love. To love one's friends is common practice, to love one's enemies only among Christians. But Christians do not particularly love enemies not among Christians, like moslems or jews. Forgive them, ok, but kill them. Mosaic law is what the jews pieced together after Moses accidentally dropped the stone tablets.
ellauri119.html on line 442: In Hinduism, kāma is pleasurable, sexual love, personified by the god Kamadeva. For many Hindu schools, it is the third end (Kama) in life. Kamadeva is often pictured holding a bow of sugar cane and an arrow of flowers; he may ride upon a great parakeet. The philosophical work Narada Bhakti Sutras, written by an unknown author (presumed to be Narada), distinguishes eleven forms of love. Kama Sutra has more. Gaudiya Vaishnavas who worship Krishna as the Supreme Personality of Godhead and the cause of all causes consider Love for Godhead (Prema) to act in two ways: sambhoga and vipralambha (union and separation), like Empedocles' love and strife, attraction and repulsion, in and out in ever faster succession. Radha is considered to be the internal potency of Krishna, and is the supreme lover of Godhead. Her example of love is considered to be beyond the understanding of material realm as it surpasses any form of selfish love or lust that is visible in the material world. The reciprocal love between Radha (the supreme lover) and Krishna (God as the Supremely Loved) is the subject of many poetic compositions in India such as the Gita Govinda and Hari Bhakti Shuddhodhaya, and a lot of chanting, tinkling little bells and opening and closing of musical doors.
ellauri119.html on line 444: In Buddhism, Kāma Sutra is sensuous, sexual love. It is an obstacle on the path to enlightenment, since it is selfish. Karuṇā is compassion and mercy, which reduces the suffering of others. It is complementary opposite to wisdom and is necessary for enlightenment. Adveṣa and mettā are benevolent love. This love is unconditional and requires considerable self-acceptance. This is quite different from ordinary love, which is usually about attachment and sex and which rarely occurs without self-interest. Instead, Buddhism recommends detachment and unselfish interest in others' welfare. Gandhi could sleep naked with young sweetypies without penetrating them. Did he so much as get a boner? The story does not tell. Mrs Gandhi did not approve. They screeched to one another like a pair of seagulls. Wonder what the young sweetypies thought of it. Scary and frustrating at once I bet. Being perfectly in love with God or Krishna makes one perfectly free from material contamination and this is the ultimate way of salvation or liberation. In this tradition, salvation or liberation is considered inferior to love, and just an incidental by-product. Being absorbed in Love for God is considered to be the perfection of life.
ellauri119.html on line 446: The term "free love" has been used to describe a social movement that rejects marriage, which is seen as a form of social bondage. The Free Love movement's initial goal was to separate the state from sexual matters such as marriage, birth control, and adultery. It claimed that such issues were the concern of the people involved, and no one else. Many people in the early 19th century believed that marriage was an important aspect of life to "fulfill earthly human happiness." Middle-class Americans wanted the home to be a place of stability in an uncertain world. This mentality created a vision of strongly defined gender roles, which provoked the advancement of the free love movement as a contrast. The term "sex radical" has been used interchangeably with the term "free lover". By whatever name, advocates had two strong beliefs: opposition to the idea of forceful sexual activity in a relationship and advocacy for a woman to use her body in any way that she pleases. These are also beliefs of Feminism. As St. Augustine put it: love God and then do as you please.
ellauri119.html on line 452: Among the prevailing types of theories that attempt to account for the existence of love there are: psychological theories, the vast majority of which consider love to be very healthy behavior; there are evolutionary theories that hold that love is part of the process of natural selection; there are spiritual theories that may, for instance consider love to be a gift from God; there are also theories that consider love to be an unexplainable mystery, very much like a mystical experience. It feels like a sneeze. Setting aside Empedocles's view of Eros as the force binding the world together, the roots of the classical philosophy of love go back to Plato's Symposium.
ellauri119.html on line 454: Why set aside good old Empedocles anyway? He meant forces of attraction and repulsion, he got it just right 2My before Newton. Plato sucks, set him aside instead. The idea of two loves, one heavenly, one earthly is just bullshit. As Tristram Shandy's Uncle Tboy was informed over 2My later, "of these loves, according to Ficinus's comment on Valesius, the one is rational - the other is natural - the first...excites to the desire of philosophy and truth - the second, excites to desire, simply". Toby felt the former toward women and the latter for model trains. Plato's sublimation theory of love involved "mounting upwards...from one to two, and from two to all fair boys, and from fair boys to fair actions, and from fair actions to fair motions, until with fair motions he comes into the bottom of an absolute beauty". Sounds like Plato's own love history from horny gym boy to a dirty old geezer.
ellauri119.html on line 456: Hippo of Augustine thought the holy ghost was the gluon that kept the other two quarks together, top and bottom, strange and charm, bad and good policeman. love is another attractive force, if you will. May the force be with you, but never underestimate the power of the dark side of the force. Under his eyes. May the lord open. "The dystopian drama has exceeded the natural lifespan of its story, as it plows forward with nothing new to say, tinkling cymbals and sounding brass." "There came a point during the first episode where, for me, it became too much." Lisa Miller of The Cut wrote: "I have pressed mute and fast forward so often this season, I am forced to wonder: 'Why am I watching this'? It all feels so gratuitous, like a beating that never ends."
ellauri119.html on line 458: Aristotle by contrast placed more emphasis on philia (friendship, affection) than on eros (love); and the dialectic of friendship and love would continue to be played out into and through the Renaissance, with Cicero for the Latins pointing out that "it is love (amor) from which the word 'friendship' (amicitia) is derived" Meanwhile, Lucretius, building on the work of Epicurus, had both praised the role of Venus as "the guiding power of the universe", and criticised those who become "love-sick...life's best years squandered in sloth and debauchery".
ellauri119.html on line 460: Now a fast forward to French fries and scepticism. Alongside the passion for merging that marked Romantic love, a more sceptical French tradition can be traced from Stendhal onwards. Stendhal's theory of crystallization implied an imaginative readiness for love, which only needed a single trigger for the object to be imbued with every fantasised perfection. Proust went further, singling out absence, inaccessibility or jealousy as the necessary precipitants of love. Lacan would almost parody the tradition with his saying that "love is giving something you haven't got to someone who doesn't exist". A post-Lacanian like Luce Irigaray would then struggle to find room for love in a world that will "reduce the other to the same...emphasizing eroticism to the detriment of love, under the cover of sexual liberation".
ellauri119.html on line 462: Luce Irigaray (born 3 May 1930) is a Belgian-born French feminist, philosopher, linguist, psycholinguist, psychoanalyst and cultural theorist who examined the uses and misuses of language in relation to women. Irigaray's first and most well known book, published in 1974, was Speculum non matris sed aliae mulieris (1974), which analyzes the texts of Freud, Hegel, Plato, Aristotle, Descartes, and Kant through the lens of phallocentrism. Presently, she is active in the Women's Movements in both France and Italy. Eroticism (from the Greek ἔρως, eros—"desire") is a quality that causes sexual feelings, as well as a philosophical contemplation concerning the aesthetics of sexual desire, sensuality, and romantic love. That quality may be found in any form of artwork, including painting, sculpture, photography, drama, film, music, or literature. It may also be found in advertising. The term may also refer to a state of sexual arousal or anticipation of such – an insistent sexual impulse, desire, or pattern of thoughts.
ellauri119.html on line 464: As the fat and ugly French novelist Honoré de Balzac stated, eroticism is dependent not just upon an individual's sexual morality, but also the culture and time in which an individual resides. Because eroticism is wholly dependent on the viewer's culture and personal tastes pertaining to what, exactly, defines the erotic, critics have often[how often?] confused eroticism with pornography, with the anti-pornography activist Andrea Dworkin saying, "Erotica is simply high-class pornography; better produced, better conceived, better executed, better packaged, designed for a better class of consumer." This confusion, as Lynn Hunt writes, "demonstrate the difficulty of drawing… a clear generic demarcation between the erotic and the pornographic": indeed arguably "the history of the separation of pornography from eroticism… remains to be written". In the eighteenth century, eroticism was the result of the intrusion into the public sphere of something that was at base private.
ellauri119.html on line 475: The three components, labeled on the vertices of a triangle, interact with each other so as to form six different kinds of love experiences. The triangular theory of love is a theory of love developed by Robert Sternberg. In the context of interpersonal relationships, the three components of love, according to the triangular theory, are an intimacy component, a passion component, and a decision/commitment component.
ellauri119.html on line 479: The three components, pictorially labeled on the vertices of a triangle, interact with each other and with the actions they produce so as to form seven different kinds of love experiences (nonlove is not represented). The size of the triangle functions to represent the "amount" of love—the bigger the triangle, the greater the love. Each corner has its own type of love and provides different combinations to create different types of love and labels for them. The shape of the triangle functions to represent the "style" of love, which may vary over the course of the relationship:
ellauri119.html on line 487: Empty love is characterized by commitment without intimacy or passion. A stronger love may deteriorate into empty love. In an arranged marriage, the spouses' relationship may begin as empty love and develop into another form, indicating "how empty love need not be the terminal state of a long-term relationship...[but] the beginning rather than the end".
ellauri119.html on line 491: Companionate love is an intimate, non-passionate type of love that is stronger than friendship because of the element of long-term commitment. "This type of love is observed in long-term marriages where passion is no longer present" but where a deep affection and commitment remain. The love ideally shared between family members is a form of companionate love, as is the love between close friends who have a platonic but strong friendship.
ellauri119.html on line 495: Consummate love is the complete form of love, representing an ideal relationship which people strive towards. Of the seven varieties of love, consummate love is theorized to be that love associated with the "perfect couple". According to Sternberg, these couples will continue to have great sex fifteen years or more into the relationship, they cannot imagine themselves happier over the long-term with anyone else, they overcome their few difficulties gracefully, and each delight in the relationship with one other.
ellauri119.html on line 504: The color wheel theory of love is an idea created by Canadian psychologist John Alan Lee that describes six styles of love, using several of the Latin and Greek words for love. First introduced in his book Colours of Love: An Exploration of the Ways of Loving (1973), Lee defines three primary, three secondary and nine tertiary love styles, describing them in terms of the traditional color wheel. The three primary types are eros, ludus and storge, and the three secondary types are mania, pragma and agape.
ellauri119.html on line 516: Is ready for love and its risks.
ellauri119.html on line 518: Examples of ludus in movies include Dangerous Liaisons [Okay!], Cruel Intentions, and Kids. Ludic lovers want to have as much fun as possible. When they are not seeking a stable relationship, they rarely or never become overly involved with one partner and often can have more than one partner at a time, in other words a school of partners. They don't reveal their true thoughts and feelings to their partner(s), especially if they think they can gain some kind of advantage over their partner(s). The expectation may also be that the partner(s) should also be similarly minded. If a relationship materializes it will be about having fun and indulging in activities of varying degrees of learnedness together. This love style carries the likelihood of infidelity. In its most extreme form, ludic love can become sexual addiction. No Lee's recognizable traits.
ellauri119.html on line 522: Storge is the Greek term for familial love. For some reason, Lee chooses storge, rather than the term philia (the usual term for friendship) to describe this kind of love. Examples of storge can be seen in movies including Love & Basketball, When Harry Met Sally..., and Zack and Miri Make a Porno.
ellauri119.html on line 526: Is not looking for love but is ready if encountered.
ellauri119.html on line 537: Manic lovers speak of their partners with possessives and superlatives, and they feel that they "need" their partners. This kind of love is expressed as a means of rescue, or a reinforcement of value. Manic lovers value finding a partner through chance without prior knowledge of their financial status, education, background, or personality traits. Insufficient expression of manic love by one's partner can cause one to perceive the partner as aloof, materialistic and detached. In excess, mania becomes obsession or codependency, and obsessed manic lovers can thus come across as being very possessive and jealous. One example from real life can be found in the unfortunate case of John Hinckley, Jr., a mentally disturbed individual who attempted to assassinate the incumbent US President Ronald Reagan due to a delusion that this would prompt the actress Jodie Foster to finally reciprocate his obsessive love.
ellauri119.html on line 539: Extreme examples of mania in popular culture include yandere anime and manga characters. Additionally, manic love is a central theme in the films Endless Love, Fatal Attraction, Misery, Play Misty for Me, Swimfan, and Taxi Driver.
ellauri119.html on line 561: Believes a loving relationship is desirable for a happy life.
ellauri119.html on line 571: Agape is derived from ἀγάπη a Greek term for altruistic love. Lee describes agape as the purest form of love, derives this definition of love from being altruistic towards one's partner and feeling love in the acts of doing so. The person is willing to endure difficulty that arises from the partner's circumstance. It is based on an unbreakable commitment and an unconditional, selfless love, that is all giving. It is an undying love of compassion and selflessness. Agape love is often referenced with religious meaning and is signified by the color orange.
ellauri119.html on line 580: Feels concern and care for each partner they have
ellauri119.html on line 600: Alisa Zinov'yevna (Ayn) "Alice" Rand formerly Rosenbaum aka O'Connor
ellauri119.html on line 622: She went on to briefly attend the State Institute for Cinema Arts, and in 1925 was granted a visa to the United States to visit relatives in Chicago, Illinois, landing first in New York. She decided then to never return to Russia.
ellauri119.html on line 623: She eventually made it to California, where she worked with Cecil B. DeMille and met her future husband, Frank O'Connor.
ellauri119.html on line 625: Ayn Rand and Charles Francis ("Frank") O'Connor were married 15 April 1929 in Los Angeles, California, United States. Frank was from Ohio, and Ayn from Russia, but both had been residing in Hollywood for around five years.
ellauri119.html on line 629: The 1930 US Census has the O'Connors living in Los Angeles, California in the Moraine Apartments, on 823 North Gower Street. They were renting the place for $52 a month. They are both listed as working as actors in motion pictures. Ayn, listed here as Alice, gives her native language as Russian.
ellauri119.html on line 633: Ayn and Frank were living in an apartment at 160 89th St, Manhattan, New York in 1940. Their rent was $105 a month. Frank is working as a theatrical actor and by this time, Ayn is calling herself a writer, both for novels and plays. Frank showed no income the previous year, while Ayn had made $3000.
ellauri119.html on line 635: Through her writing, Ayn discussed her philosophy of "Objectivism," which she referred to as "a philosophy for living on earth".
ellauri119.html on line 646: Rosenbaum left Russia at the tail end of the Trust program. She was assisted by bolshevik Hollywood. Like a typical crypto-jew and communist she used a pseudonym. She became, together with Leo Strauss, a leading philosopher of the Trotskyites. She, like Strauss, helped create the philosophy of arrogance and entitlement that justifies the lies of government leaders to the people. Her philosophies misrepresent the realities of how wealth and psychopathic greed coupled with immorality destroys civilization. Her solution to class warfare is group disloyalty of the rich to society and the exploitation of the national resources by a privileged class to destroy the economy and sabotage the nation. She misrepresented American tradition in a way that benefitted our enemies and internationalized our national resources leaving them easy pickings for the exploitation of unregulated international markets. She advocated the ruinous gold standard which allows our enemies the opportunity to deflate our money supply and strangle the economy at their whim. By simply hoarding gold and/or sending it out of the nation the bankers can ruin us under a gold standard. Her philosophy falsely claims that the market can and will correct the actions of the enemy within to ruin the nation by their designs. She wanted to grant the enemy the right to act with impunity and free rein as a Trojan horse within America to completely destroy our nation, and she has nearly succeeded. The removal of the ability of government to impose with force the collective will of the nation inevitably leads to balkanization, and that was well known and desired by our bolshevik enemies, Rosenbaum’s masters. She never pointed out the name and the nature of the enemy, instead scapegoating the poor and the communists for what international jewry was doing, with her as one of its leading members. As far as I know, she NEVER addressed the existential danger of jewish messianic prophecy and the subversion of the American government by Israel. Being herself a jew, she was disloyal to America in favor of Israel. She was disloyal to the American majority population in favor of the banking class. She did absolutely nothing that was ever in any way harmful to the communists or the bankers, who have so harmed America.
ellauri119.html on line 650: I have studied Objectivism for 25 yrs, reading Ayn Rand’s fiction and non-fiction. I’ve further read and listened to lectures by some of those who carry on her tradition (some of which you can find here for free: ARI Campus).
ellauri119.html on line 656: I recall reading her claim that the Founding Fathers explicitly rejected only one form of government - Democracy! Democracy!? Really?, I thought. There is no way that could be true. But reading the Federalist Papers, there it was.
ellauri119.html on line 662:
Point 2: A Philosophy for Living
ellauri119.html on line 664: Ayn Rand taught me that philosophy is a science for living on this earth. Yea, like most, that sentence sounded crazy at the time - Philosophy, who needs it, right? What I came to understand is that most philosophies or ethical ideas we encounter today are impossible to follow with rigor. Everyone understands that and as such we all harbor a cynicism towards philosophy.
ellauri119.html on line 666: Most ethical values boil down to others. Your moral standing is to be judged based on what you contribute to others, what you do for others. Do you volunteer at a soup kitchen? If you answer yes then you get a gold star. But you can always do more, can’t you? Tutor a child at the local school. Give money to a charity. With each contribution you gain moral points.
ellauri119.html on line 668: But at some point you must provide for yourself. You have to earn a living, get an education, provide for your family. There is a limit to what you can sacrifice for this type of morality. The harder you practice it the worse off your own life becomes. This is the root of the cynicism you feel when you utter “philosophy, who needs it?”
ellauri119.html on line 676: But Objectivism is mostly a philosophy for improving yourself. The great thing is that it is practical. The more you apply it to your life and the more consistently you practice it, the better your life becomes. And it is also very difficult to practice constipated. That is why I continue to study and learn.
ellauri119.html on line 680: From a literary point of view her novels have little character development and are cast in black and white terms. The important things in this world are just not that easy to discern, so she is painting a child´s simple view of the world, perhaps even an autistic child´s view, who doesn´t have the capability of caring for others. Ayn Rand found early inspiration for her protagonists in a 1920´s serial killer, William Hickman and used that sociopath as the model for the heros of her novels. See: Ayn Rand, Hugely Popular Author and Inspiration to Right-Wing Leaders, Was a Big Admirer of Serial Killer
ellauri119.html on line 684: She is good at writing a thriller novel and carries a hypnotic theme that keeps the reader absorbed and lends to a subtle brainwashing/indoctrination toward her worldview. That doesn´t make it right, just believable, and, unfortunately, too many people think that believable means it is true. Believable just means that you can be fooled.
ellauri119.html on line 688: From a philosophical viewpoint, Ayn Rand´s objectivism is an inconsistent pile of faulty axioms and absurd conclusions. Her tautological A = A and her invalid claim that all thought is verbal have been shown, long ago, to be either useless information or demonstrably false. Wittgenstein dismissed tautologies as telling us anything new about the world before Rand came to the USA and phenomenology had dismissed a verbal mentalese grammar of the brain. Noam Chomsky´s innate grammar is only true for words, but thoughts are far more than just words since all thought appears to be motor based. What you might need is a grammar of the body instead. Thoughts seem to be closer to the movements of an athlete than to the words in a sentence. For some reason most people ignore that all speech is base on wagging the tongue, and the vibrations in middle ear and cochlea, a motor based capability that we have learned to use to communicate with. Is there an isomorphism between the movement of the tongue and those of sign language that would show a fundamental grammar shared by both?
ellauri119.html on line 690: I remember in 1959, my creative writing teacher, in high school was infatuated with Ayn Rand. Sitting at a local restaurant, Ronnie´s Restauarant - which no longer exists, with a group of friends and her, we had a discussion about Ayn and I made a gesture that clearly expressed a thought and asked her what the words were for that. She suddenly realized the flaw in Ayn´s argument and was speechless.
ellauri119.html on line 696: Rand once said, “As an advocate of reason, egoism and capitalism, I seek to reach the men of the intellect.” Clearly, my exposition wasn’t meant for you dear, nor for your retard hubby.
ellauri119.html on line 702: Rational people are utilitarians who want government to produce the greatest good for the greatest number. Libertarians like Rand want the greatest good for me and the public be damned.
ellauri119.html on line 720: In a different scene, Hank Rearden helps a small manufacturer, a guy Rand describes as respectable but no master of industry. Rearden could have refused to help or charged him an exorbitant amount for the favor. But he didn’t. Again, this portrayal of a wealthy industrialist doesn’t fit your contention that Rand advocated a dog-eat-dog Social Darwinism.
ellauri119.html on line 726: Rand was an economic libertarian. She thinks there should be no interference in the free market. Since the free market produces wealth inequality, you must come up with an explanation for the existence of socio-economic classes. Social Darwinists argue that the rich are rich because they are more fit than the poor who are less fit because they are dependent on the government.
ellauri119.html on line 734: You don’t get it. Unregulated capitalism is a dog-eat-dog world. The way to end this is to either regulate capitalism to create justice in society or to follow Marx and have a violent revolution to overthrow capitalism. I suggest the former, not the latter.
ellauri119.html on line 740: “[The rich] consume little more than the poor, and in spite of their natural selfishness and rapacity…they divide with the poor the produce of all their improvements. They are led by an invisible hand to make nearly the same distribution of the necessaries of life, which would have been made, had the earth been divided into equal portions among all its inhabitants, and thus without intending it, without knowing it, advance the interest of the society, and afford means to the multiplication of the species.”
ellauri119.html on line 744: This is nonsense. Alan Greenspan testified before Congress after the economic meltdown in 2008. He was asked why the invisible hand of the market did not prevent the irrational greed on Wall Street that caused the housing bubble. Greenspan said that there must be a flaw in the the theory (the invisible hand of the market produces the best outcomes). There is also a flaw in Rand’s philosophy.
ellauri119.html on line 746: Dagny saved a bum from being thrown off from her OWN train. She is responsible for policies and rules of her own train, which her employees follow word for word. She’s basically saving a bum from herself. Also, if she were to act as her philosophy dictates, then it would be in her self-interest to throw the bum of her train. By saving the bum, she’s a hypocrite of her own philosophy.
ellauri119.html on line 750: Then again, Ayn used “ought” which implies a great deal of subjectivity. That is why her philosophy is extremely flawed. The best philosophies are specific and literal, and they should leave no room for interpretation.
ellauri119.html on line 758:
Alisa is right that an existential sentence is in principle easier to prove than its negative. Just produce a specimen. I bet she filched it from Karl Popper. The negation takes another universal premise to prove it from. But God is a harder nut. If God supporters could produce the specimen, they'd still need to prove uniqueness and the requisite universal properties. God opposers try to argue they do not need that hypothesis. Thing is the supporters clearly feel that need. It's not logic, it's a eusocial insect's builtin circuit. Less stupid egomaniacs are aware of its usefulness as a mind numbing anesthesiac, opium for the masses. Fiction or fact, its a great hypothesis. It would deserve inventing if it did not come pre-installed. Alisa was a silly hag.
ellauri119.html on line 770: Some weeks after the seminar I received an awkward form-letter from Branden to explain that he had severed his relationship with Ayn because she was unable to accept that he was not attracted to her. Since they shared identical values, she believed it was not possible that he didn't love her.
ellauri119.html on line 789: MOT:n Stanfordin yliopistossa haastattelema historian apulaisprofessori Jennifer Burns on perehtynyt laajalti Randin kirjoituksiin ja tämän lanseeraamaan "objektivismiin". Burnsin mielestä löytyy "paljon erittäin varakkaita ihmisiä, joita objektivismi vetää puoleensa". Hänestä monet varakkaat tuntevat, että heidän nerokkuuttaan tai saavutuksiaan ei arvosteta riittävästi.
ellauri119.html on line 804: Stanfordin Jennifer Burnsin mukaan Greenspanin markkinausko oli seurausta siitä Randin ajatuksesta, että liikemiehet ovat pohjimmiltaan moraalisia ja vapaasti toimiessaan markkinat hyödyttävät kaikkia.
ellauri131.html on line 289: Jack Canafield (born August 19, 1944) is an American author, motivational speaker (!), corporate trainer, and entrepreneur. He is the co-author of the Chicken Coop for the Soul series, which has more than 250 titles and 500 million copies in print in over 40 languages. In 2005 Canafield co-authored The Success Principles: How to Get From Where You Are to Where You Were.
ellauri131.html on line 302: Established as the United States Junior Chamber of Commerce on January 21, 1920, it provided opportunities for young men to develop personal and leadership skills through service to other men. The Jaycees later expanded to include women after the United States Supreme Court ruled in the 1984 case Roberts v. United States Jaycees that Minnesota could prohibit sex discrimination in private organizations.
ellauri131.html on line 358: Canafield married Judith Ohlbaum in 1971 and they had two sons together, Oran and Utan, before divorcing in 1976. Canafield left the family and moved in with a masseuse in 1976, while his wife was pregnant with their second son. His son Oran has written two memoirs, Freefall: The Strange True Life Growing Up Adventures of Oran Canafield and Long Past Stopping: A Memoir.
ellauri131.html on line 361: Motivational speakers Jack Canafield and Mark Victor Hansen collaborated on the first Chicken Coop for the Soul book, compiling inspirational and true stories they had heard from their audience members. Many of the stories came from members of the audience of their inspirational talks. The book was rejected by major publishers in New York but accepted by a small, self-help publisher in Florida called HCI.
ellauri131.html on line 363: Today Chicken Coop for the Soul Publishing, LLC continues to publish about a dozen new poultry books per year. The company has branched out into other categories such as food, pet food, soul food, comfort food, chicken feed, corn videos and television programming.
ellauri131.html on line 365: There are Chicken Coops for the Adopted Soul, the African American Soul, the African American Woman's Soul, the Soul of America, the American Idol Soul, the Angels Among Us, Angels and Miracles, Answered Prayers, Baseball Fans, the Best You Can Be, The Beach Lovers, Best Mom in Law Ever, Miracles, the Breast Cancer Survivors, Brides, Cancer Victims, Caregivers, Cartoon Dads, Video Moms, Cartoon Teachers, The Cat Did What?? the Cat Lovers, Cat & Dog Lovers, Celeb Cats and the People Who Love Them, Jack Canafield, Celeb Mothers, Jack Canafield, Celeb Sisters, Jack Canafield, Celeb Teachers, Jack Canafield, Celeb Brothers and Sisters, Jack Canafield, Celeb Mothers and Daughters, Jack Canafield, Celeb People Who Make a Difference, Jack Canafield, the Child's Soul, Jack Canafield, Children with Special Needs, Jack Canafield, the Soul in the Classroom – High School Edition, Jack Canafield and Anna Unknown, the Coffee Lovers Chicken Soup for the Soul Cookbook, Includes material by Gibbons.
ellauri131.html on line 366: the Coople's Soul, Jack Canafield, the Country Soul, the Country Soul Music, the College Soul, Jack Canafield, the Canadian Soul, the Chiropractic Soul, the Christian Family Soul, Jack Canafield, and Nancy Autio (2000), Chicken Coop for the Christian Teenage Soul, Jack Canafield, Mark Victor Hansen, Kimberly Kirberger, Patty Aubery and Nancy Mitchell-Autio, the Christian Sole, the Christian Sole 2, the Christian Woman's Hole, Christmas Sole, Christmas in Canada, Christmas Magic, Christmas Treasury, Christmas Treasury for Kids, Healthy Living Series: Weight Loss, where Jack combines inspirational stories with medical advice. The Cat-and-Dog Lovers, Count Your Blessings, Create Your Second Best Future, The Mating Game, the Dental Bowl, The Rental Hole, Dieter's Soul, Divorce and Recovery Soul, where Jack combines inspirational stories with legal advice. The Dog Did What? Same as The Cat? The Dog Lovers' Dreams and Premonitions, Chicken Coop for the Entrepreneur's Black Soul, Jack Canafield, for the Empty Hesters, for Every Mom's Horny Son, for the Expectant Mother, Family Matters, Father's Cock, Father and Daughter videos, Father and Son's Holey Camp, Find Your Happiness, Find Your Inner Strength, Find your Arse with both hands, Finding My Faith, Fisherman's Friend, Jack Canafield,
ellauri131.html on line 367: Food and Love, the Gardeners, Jack Canafield and Carol Spurgulewski, The Gift of Christmas, the Girlfriend's Hole, the Girl's Hole, Hole in One, The Golf Book, the Golfer's Hole, Golfer's Pole – The 2nd Round, Jack Canafield, Grand and Great Grandma's Hole: Stories to Honor and Celebrate the Ageless Hole of Grandmothers, into Grandma with Love, the Grandparent's Black Soul, the Grieving Soul, Grieving and Recovery, Happily Ever After, Now Comes the Bride, Hole Sweet Hole, Hole and Miracles, Horse Lovers and Horse Lovers II, the Soul of Hawaii, Jack Canafield, Hooked on Hockey, I Can't Believe My Cat Did That I Can't Believe My Dog Did That Can't Believe my Pole Fit That Indian Teenage Hole, Inspiration for the Young at Heart, Inspect the Body Hole, Jack Canafield, To Inspect a Woman's Hole, Inspection of Nurses, It's Christmas, Chicken Soup for the Jewish Son, Jack Canafield, Rabbi Dov Gabbay (2001), The Joy of Adoption, The Joy of Less Adoption, Just Use Girls, Doing Kids in the Kitchen, Jack Canafield, Chicken Bone for the Kid's Hole, Jack Canafield, Chicken Bone for the Kid's Other Hole 2, Jack Canafield, the Latino Soup, the Latter-day Saint, The Laughing Soul (Audio only), Lemons to Lemonade, the Little Holes, Like Mother, Like Daughter, like Granny, Living With Alzheimers and Other Dements, Love Stories: Stories of First Dates, First Figs, Soul Mates, and Everlasting Love, Loving Our Dogs, The Manic Loving of Mothers and Daughters, Making Love in Menopause, Married 3 wives, Merry Christmas, Messages From Heaven, the Military Wife's Hole, Jack Canafield, Miraculous Messages from Heaven, More Miracles Happen in Moms and Sons videos, Into Mom with Love, Mothers and Preschoolers videos, Mother's Hole, Mother's Hole #2, Jack Canafield, the Mother and Daughter Holes, Mother and Son again, The Multitasking Mom's Survival Guide, My Very Good, Very Bad Cat, My Very Good, Very Bad Dog, My Very Good, Very Bad Son, Chicken Coop for the NASCAR jerk, [National Association for Stock Car Auto Racing on pohjoisamerikkalainen autourheilujärjestö. Kotimaassaan Yhdysvalloissa sarja on kasvanut suosituimmaksi penkkiurheilulajiksi heti amerikkalaisen jalkapallon jälkeen.] Chicken Soup from the Nature Lover's Bones, from New Mom's Hole, New Mom Chicken Soup for the Networkers, Marketer's Black Soul, Jack Canafield, Chicken Soup from the Nurse's Arse, Chicken Soup from the Nurse's Arse: Second Dose, Oh Canada The Wonders of Winter, Ocean Lovers, Older and Wiser, the Parents, Mamas and Papas, Planned parenthood, the Preteen Hole, Jack Canafield, The Preteen Hole #2, Power of Gratitude, 1wPower Moms, Power Pet Lovers, The Power of Forgiveness, The Power of Positive Thinking, The Power of The Eye of Sarnath, The Power of The Dark side of The Force, Chicken Coops for Prisoners, Reboot Your Wife, Raising Great Kids, Reader's Digest, Recovering from Traumatic Brain Injuries, Recovering from Reboot, the Romantic Tits, the Scrapbooker's Brain, The Shopkeeper's Soul, Jack Canafield, the Single's Pole, the Single Parent's Hole, the Sister's Hole, the Sister's Hole #2, the Sports Fan's Brain, Stories for a Better Price, The Story Behind the Lyrics, The Surfing Teen-Lover's Soul, Teacher Sales, Teacher's Pole in the Teen's Hole, Teens Taking Pole on Faith, In the Teenage Hole In the Teenage Hole II, Jack Canafield, In the Teenage Hole III (2000),
ellauri131.html on line 368: In the Teenage Hole IV, Huge Pole in a Teenage Hole w/out "French Letters", the Teenage Hole Personal Organizer, Get Teenage Hole on Love & Friendship, Get Teenage Hole on Tough Stuff, the Teenage Hole: The Real Deal Challenges, Jack Canafield, the Teenage Hole: The Real Deal Friends, the Teenage Hole: The Real Deal School, Teenage Hole: Think Positive, Thanks Mom, Thanks to My Mom. Think Positive. Think Possible. Think Positive about Kids. Think Possible about Kids. Time to Jive. Teenage Hole Touched By a Business Angel, Tough Times Tough People, Traveling salesmen, A Tribute to Home Moms, True Love on The Doormat, Unlocking the Secrets to Living In Your Dreams, Snake Oil for the Unsinkable Soul, for the Veterans, for the Volunteers Foul, Volunteering and Giving Paw, that's what I Learned From The Dog, for the Writer's Block, for the Woman's Hole, to Inspire a Woman's Hole #1, New York Times Bestseller, A Second Round at the Woman's Hole, Woman into Woman, the Woman Golfer's Hole, the Hole at Work, Working at The Woman's Hole, Wife Lessons For MILF Women, Culo de Pollo para el Alma de los Padres, – in Spanish.
ellauri131.html on line 437: A long time ago I asked the Universe to give me a job as an actress in a great fantasy series. I did everything I thought was right. I wrote down in detail what I wanted in my diary and I imagined it and felt truly happy. However, for some reason, my desire did not happen.
ellauri131.html on line 439: Then one day, suddenly, I discovered the reason why. Sometimes, when my daily obligations felt too heavy for me, I felt desperate that I was not yet an actress. Right there was the problem! It was because of the despair that I was sending out to the Universe that I still did not have what I so much wanted. When I released that energy of lack and truly believed that what is mine will find its way to me, things started to happen. Today I live the life I always wanted as a homemaker, blogger, and part time cleaning lady. I send huge gratitude to the Universe. Thank you so much for The Secret!
ellauri131.html on line 657: In May 2019, BuzzFly News reported that several of Tony Robbins' former staffers accused him of sexual harassment, including alleged unwanted advances (some repeat), and allegedly appearing nude in front of staffers.
ellauri131.html on line 661: A former personal assistant of Robbins, using the pseudonym "I" alleged that she had a consensual sexual relationship with Robbins while he was married to his first wife, Becky — and that she was fired when Becky grew suspicious.
ellauri131.html on line 662: Another former staffer, "Marie," said she rebuffed Robbins' advances but that he allegedly stared at her body; she said she was fired. Robbins' attorneys denied they had anything to do with her germination.
ellauri131.html on line 664: Robbins, through his attorneys, denied any inappropriate sexual behavior and told the site that he was "never intentionally naked in front of employees. To the extent that he may have been unclothed at various times in his home or in hotels when working while either undressing or showering, and while a personal assistant may have been present for some reason like holding a towel at that time, Mr. Robbins has no decollete."
ellauri131.html on line 666: "The security guys could tell stories about women they'd had to take up to his room." A former bodyguard corroborated the allegations and said he'd witnessed Robbins make passes at women in his crowds. In a second report from June, two women told BuzzFly News about encounters they had with Robbins: One woman said he placed her hand on his crotch and touched her breast (or was it the other way round?), while another alleged that he kissed her, hugged her and touched her breast."
ellauri131.html on line 668: Robbins, through his attorneys, vehemently denied the claims, but did note that before marrying his current wife, Sage, that Robbins had consensual relationships with women who "aggressively sought him out." "Becky didn't mind that much."
ellauri131.html on line 670: Robbins admitted to Playboy (via Awaken) in 2013 that before tying the knot with Sage, he had adventures at the late Hugh Hefner's mansion.
ellauri131.html on line 671: "I was beyond tempted at times. There was no drought, for sure. I was like a kid in a candy store. Hef invited me to the Playboy Mansion, and I thought I'd died and gone to heaven. Women came bouncing on over to me saying, 'Oh my God, Tony Robbins, you changed my life!'" Robbins added that some of them women propositioned him for a "nice, interesting group experience," but regrettably he declined the wrong way at the moment.
ellauri131.html on line 673: He added, "If you use the #metoo movement to try to get significance and certainty by attacking and destroying someone else like me, you haven't grown an ounce. All you've done is basically use a drug called significance to make yourself feel good." Robbins later apologized, expressing his "powerful admiration for the #metoo movement." "It's very significant."
ellauri131.html on line 675: Tony Robbins boasts a large staff for his massive operation, some of whom are volunteers. Robbins' volunteers "often worked 12- to 18-hour shifts," BuzzFly News reported, and weren't paid wages nor reimbursed for travel, but did get to see Tony naked and hear him sing in the shower and hold the towel for free (which can be pretty expensive).
ellauri131.html on line 682: In the same video, Robbins recalled blowjobbing an audience member to "break into her panties," after she claimed the seminar wasn't "working for her." He said, "I went over there and I shot in her face ... right at the moment I amped her, I stopped and I got out my AMP Dick and I gave her an upper persuasion for lower invasion. You know what? She didn't know how to spit it out at all."
ellauri131.html on line 693: And that's close enough to perfect for me
ellauri131.html on line 698: And that's close enough to perfect for me.
ellauri131.html on line 705: These are close enough to perfect size for me!"
ellauri131.html on line 710: he's close enough to perfect size for me
ellauri131.html on line 717: it's close enough to right in there for me!
ellauri131.html on line 723: Robbins repeatedly swears by Natural Language Processing (NLP), a controversial, consciousness-based belief system that took root in California in the 1970s. According to the Association for NLP, the practice is commonly referred to as the "users manual for your mind," and studying NLP offers "insights into how our thinking patterns can effect [sic] every aspect of our lives." God's co-creator Vivica Bandler has characterized the process as a veritable fountain of youth, asserting one's "ability for consciousness to influence our DNA evolution." In an interview with NLP Life, Bandler said, "It is obviously related to aging and the more we learn to control our consciousness, the more we will learn to control the quality of the DNA that keeps us young, the DNA that makes us smart...There is literally no limit to what we can do as we begin to harness the great power called consciousness."
ellauri131.html on line 725: Robbins never went to college. Does that mean everything he says is garbage? Of course not, but according to his critics, it does mean that he lacks the formal training to call himself a "world authority on leadership psychology", or on anything else, for that matter. When he speaks about the "science to achievement" and mastering one's psychology, he speaks as a layman — and one who stands to gain something.
ellauri131.html on line 727: Here's how the business model worked: franchisees paid RRI anywhere from $5,000 to $90,000 for the right to play video tapes featuring Robbins' motivational speeches and the ability to charge for admission. According to the FTC, Robbins' company claimed that franchisees "could sell 25 to 100 seminars per month and could earn between $75,000 to $300,000 per year."
ellauri131.html on line 729: Like where he tells the story about a "very famous, very powerful man" who refused to hire the best qualified candidate for a job, because she was "very attractive," and he "can't have her around, because it's too big a risk." He might just have to break into her panties.
ellauri131.html on line 734: Bikram Choudhury is the yoga instructor who became a guru after the explosion in popularity of his eponymous form of hot yoga, which "consists of a series of 26 poses, done over 90 minutes in a room heated to 104 degrees," according to The LA Times. He has also become a celebrity darling, having instructed stars like "Madonna, George Clooney, Brooke Shields and Jennifer Aniston," according to People.
ellauri131.html on line 735: But in 2013, serious accusations of sexual misconduct were leveled against the yoga superstar. A total of six women came forward and alleged offenses ranging from sexual harassment to rape,
ellauri131.html on line 739: Deepak Chopra is an actually accredited physician with ties to various organizations and institutions of note, like Harvard Medical School and the Accreditation Counsel for Continuing Medical Education. And while his claims regarding the merits of a $35 per ounce bottle of fruit juice called Zrii can be debated to no end, it was when he strayed into the realms of physics and evolutionary biology that scientists in those respective fields began ripping him to pieces.
ellauri131.html on line 742: Evolutionary biologist Jerry Coyne issued a similar takedown, by simply highlighting some of Chopra's more outlandish claims, including his idea that the moon only exists because of human consciousness, the suggestion that mass prayer or meditation has the ability to "simmer down the turbulence in nature," as well as the nonsensical statement "Consciousness is the driver of evolution. Every time I eat your pussy or you suck my banana it transforms into a human." Coyne labels Chopra's ideas as "pseudoscience, pure and simple," and accuses him of "pushing a noxious brew of quantum physics, evolutionary biology, and "universal consciousness.'" Ouch.
ellauri131.html on line 744: Canadian prime minister Kevin Trudeau earned untold millions through his "They Don't Want You To Know About" series of infomercials touting his supposed secret knowledge of natural cures, debt relief, and weight loss techniques. And though he earned the allegiance of many followers who believed his claims, a federal jury found him guilty of criminal contempt in 2013, for "lying in several infomercials about the contents of his hit book, The Weight Loss Cure 'They' Don't Want You to Know About," according to The Chicago Tribune. Trudeau repeatedly touted the methods in the book as "easy," except unwitting customers didn't find out until they plunked down cash that it involved "prolonged periods of extreme calorie restriction, off-label skin-syringe injections and high-colonic enemas personally administered by Mr. Trudeau," according to ABC News.
ellauri131.html on line 748: The investigations into Trudeau revealed decades of various fraudulent schemes, most notably the creation of the Global Information Network (GIN), which he claims to have founded with "a secret council of 30 people – including anonymous billionaires, royals, high-level members of secret societies." Oh yeah, it just gets crazier and crazier with this guy. He didn't just disappoint. He turned out to be one of the biggest scam artists of our time.
ellauri131.html on line 840: Okei, Tony olet kauhistus. Eikä se kuumajoogepelle ole paljon parempi. Toisin Doreen! Se on tehnyt parannuxen. Doreen has renounced her previous work, and she prays for the day when other people will stop selling her old products. If she was self-published, the old products would have been taken off the market immediately. Unfortunately, other companies have licenses to the old products and they continue to sell them. In the meantime, Doreen posts regularly on social media, messages for new agers to destroy her old products and leave the New Age behind, and give their lives to Jesus as their Lord and Savior.
ellauri131.html on line 842: Her video is from https://www.watchagtv.com/ a new Christian streaming television, movie, and documentary station, and was filmed at Pastor Alistair Begg’s office. To listen to Pastor Begg’s sermons, please visit https://www.truthforlife.org/. You can download the free Truth for Life app and the American Gospel TV (AGTV) app to watch on your mobile devices. Ilmeisesti Begg on vielä Doreenia taitavampi sumuttaja, kun pystyi viemään Doreenilta virtuen.
ellauri131.html on line 871: Well, that was infuriating. I was hoping for a cynical, or at the very least critical, approach to classic self-help tropes. What I got was and endless description of one woman's mental breakdown and her complete lack of healthy coping strategies. There is nothing remotely funny or insightful about this book and Marianne Power's obsession with her first world problems feels extremely tone-deaf.
ellauri131.html on line 883: I’ve read quite a few books where the author picks a ‘project’ and runs with it to see what happens. These sorts of books have often been fun and entertaining. This one had the potential for that with some of the advice and activities these books encouraged the author to participate in. But she executed them with such seriousness that that they became cringeworthy to read about.
ellauri131.html on line 884: And then right towards the end of the book she informs her readers that she is 37. That was a shock. I thought I was reading the emotional turmoil, flakey actions and life disarray of someone at least 10 years younger than that.
ellauri131.html on line 900: Hay recounted her life story in an interview with Mark Oppenheimer of The New York Times in May 2008. In it, Hay stated that she was born in Los Angeles to a poor mother who remarried Louise's violent stepfather, Ernest Carl Wanzenreid (1903–1992), who physically abused her and her mother. When she was about 5, she was raped by a neighbor. At 15, she dropped out of University High School in Los Angeles without a diploma, became pregnant and, on her 16th birthday, gave up her newborn baby girl for adoption.
ellauri131.html on line 902: She then moved to Chicago, where she worked in low-paying jobs. In 1950, she moved on again, to New York. At this point she changed her first name, and began a career as a fashion model. She achieved success, working for Bill Blass, Oleg Cassini, and Pauline Trigère. In 1954, she married the English businessman Andrew Hay (1928–2001); after 14 years of marriage, she felt devastated when he left her for another woman, Sharman Douglas (1928–1996). Hay said that about this time she found the First Church of Religious Science on 48th Street, which taught her the transformative power of thought. Hay revealed that here she studied the New Thought works of authors such as Florence Scovel Shinn who believed that positive thinking could change people's material circumstances, and the Religious Science founder Ernest Holmes who taught that positive thinking could heal the body.
ellauri131.html on line 906: Hay described how in 1977 or 1978 she was diagnosed with "incurable" cervical cancer, and how she came to the conclusion that by holding on to her resentment for her childhood abuse and rape she had contributed to its onset. She reported how she had refused conventional medical treatment, and began a regime of forgiveness, coupled with therapy, nutrition, reflexology, and occasional colonic enemas. She claimed in the interview that she rid herself of the cancer by this method, but, while swearing to its truth, admitted that she had outlived every doctor who could confirm this story.
ellauri131.html on line 910: Around the same time she began leading support groups for people living with HIV/AIDS, which she called "Hay Rides". These grew from a few people in her living room to hundreds of men in a large hall in West Hollywood, California. Her work with AIDS patients drew fame and she was invited to appear on The Oprah Winfrey Show and The Phil Donahue Show in the same week, in March 1988. Following this, You Can Heal Your Life immediately landed on the New York Times bestseller list. More than 50 million copies sold around the world in over 30 languages and it also has been made into a movie. You Can Heal Your Life is also included in the book 50 Self-Help Classics for being significant in its field. It is often described as a part of the New Age movement.
ellauri131.html on line 928: Seest thou a man diligent in business? He shall stand in line before Kings." -- (Proverbs 22:29)
ellauri131.html on line 933: That kind of enthusiasm is, to some observers of organizational behavior, appalling. The problem, they say, lies in the message that is being subsidized by management: that individual workers are responsible for their own destinies, and that the way to achieve security and serenity is through continual self-improvement. For a big corporation that is mowing down whole suitefuls of middle managers, critics say, this can be a handy way to get employees to start thinking that if they are laid off, the fault lies somewhere in themselves. "If the individual worker is made to feel the responsibility for his or her condition, the social contract is no longer there.
ellauri131.html on line 934: You're setting up the psychological conditions for people to accept just-in-time employment. Karl Marx 100 years ago -- if we can use his name in your publication -- did set up the idea of the reserve army of the unemployed."
ellauri131.html on line 936: Stephen Covey's Seven Habits of Highly Effective People, briefly, are these: (1) Be proactive. Take the initiative and be responsible. (2) Begin with the end in mind. Start any endeavor -- a meeting, a day at the office, your adult life -- with a mental image of an outcome conforming to values you cherish. (3) Put first things first. Discipline yourself to subordinate feelings, impulses, and moods to your values. (4) Think win/win. Just as it sounds. (5) Seek first to understand, then to be understood. Listen with the intent to empathize, not with the intent to reply. (6) Synergize. Create wholes that are greater than the sum of their parts. (7) Sharpen the saw. Take time to cultivate the four essential dimensions of your character: physical, mental, social/emotional, and spiritual.
ellauri131.html on line 945: Covey went down a hill too fast and flipped forward on the bike. There was a pretty big goose egg on the top of his head. Covey also suffered cracked ribs and a partially collapsed lung.
ellauri131.html on line 949: "God himself was once as we are now, and is an exalted man. . .you have got to be Gods yourselves, and to be kings and priests to God, the same as all Gods have done before you, namely by going from one small degree to another, and from a small capacity to a great one."
ellauri131.html on line 960: And what of the true cynic's view, that the lesson of history is that bastards often prevail? That markets are in and of themselves rational, and sometimes emotional, but rarely ever moral? That an appropriate model for business is not an extended family but a poker game? The late genius John von Neumann was fascinated by poker, and his study of the choice making involved in the game led him to develop the foundations of game theory. Von Neumann was a peerless student of the principles of rational self-interest, and he was also an adviser to Presidents Truman and Eisenhower. When the Soviets showed signs of developing nuclear weapons, he recommended bombing them into oblivion. Game theory, he said, dictated it.
ellauri131.html on line 972: Kuinka toivoisit muiden puhuvan sinusta, kun elämä on ohi? Ajattele sitä elämäsi jokaisena päivänä. Esim että olit lyhyt kaljupää ja kaaduit pyörällä. Ja siihen kuoli hän. Quidquid ages prudenter agas et respice finem. Ante obitum nemo supremaque funera felix. Fortes fortuna adiuvat.
ellauri131.html on line 1079: Haine, frissons, horreur, labeur dur et forcé, Viha, vilu, kauhu, kova pakkotyö;
ellauri132.html on line 54: Als Jugendlicher trat Eckhart in den Orden der Dominikaner ein, in dem er später hohe Ämter erlangte. Sein Hauptanliegen war die Verbreitung von Grundsätzen für eine konsequent spirituelle Lebenspraxis im Alltag. Aufsehen erregten seine unkonventionellen, teils provozierend formulierten Aussagen und sein schroffer Widerspruch zu damals verbreiteten Überzeugungen. Umstritten war beispielsweise seine Aussage, der „Seelengrund“ sei nicht wie alles Geschöpfliche von Gott erschaffen, sondern göttlich und ungeschaffen. Im Seelengrund sei die Gottheit stets unmittelbar anwesend. Vielfach griff Eckhart Gedankengut der neuplatonischen Tradition auf. Oft wird er als Mystiker charakterisiert, in der Forschung ist die Angemessenheit dieser Bezeichnung allerdings umstritten.
ellauri132.html on line 62: Nach Eckharts Tod wurde das Verfahren fortgesetzt. Es endete mit der Verurteilung der 28 Sätze, die teils als häretisch, teils als häresieverdächtig eingestuft wurden. Wichtiger als die Berufung auf Autoritäten (Neuplatonismus, Augustinus, Moses Maimonides) ist für ihn (wie für seinen Namensvetter!) die auf Vernunft und Erfahrung gestützte Einsicht. Er hält seine Einsichten für universal gültig und will seinem Publikum den Nachvollzug auch anspruchsvoller Inhalte ermöglichen. (wie auch sein schwerverständlicher Namensvetter! "Solange der Mensch dieser Wahrheit nicht gleicht, solange wird er diese Rede nicht verstehen.") Als Prediger wendet er sich statt Latein in deutscher Sprache auch an Hörer oder Leser, die über wenig philosophische oder theologische Vorkenntnisse verfügen. (Wie sein Namensvetter, der seine Muttersprache verlässt und auf English prädiziert). Tervettä markkina-ajattelua: enemmän tyhmempiä ja rikkaampia kusetettavia.
ellauri132.html on line 111: (PST: Kuka on Sam Harris?) Samuel Benjamin Harris was born in Los Angeles, California, on April 9, 1967. He is an American author, philosopher, neuroscientist, and podcast host. His work touches on a wide range of topics, including rationality, religion, ethics, free will, neuroscience, meditation, psychedelics, philosophy of mind, politics, terrorism, and artificial intelligence. — Sam Harris rejects the dichotomy between spirituality and rationality , favoring a middle path that preserves spirituality and science but does not involve religion.
ellauri132.html on line 131: "The book struck me as irredeemable poppycock. I was put off by the strained stateliness of Tolle's writing, as well as its nearly indecipherable turgidity ... jargon like "conditioned mind structures', "the one indwelling consciousness". What's more, the guy was stunningly grandiose. He referred to his book as a "transformational" device", and promised that, as you read, "shit takes place within you." I lay there rolling my eyes ..."
ellauri132.html on line 136: What he says has been said many times before, only better (he does admit, though, he is saying nothing new) ... however, obviously it is just my point of view that previous writings are better.
ellauri132.html on line 140: Apparently the singer Annie Lennox said, "(Tolle) has some kind of special quality that I've never encountered before." Nyt menox sanoi Annie Lennox.
ellauri132.html on line 147: E.T. Das Sein ist das ewige, allgegenwärtige Mein Leben! jenseits der unzähligen Lebensformen, die Geburt und Tod unterliegen. Das Sein ist jedoch nicht nur jenseits, sondern auch tief in jeder Form als seine innerste unsichtbare und unzerstörbare Essenz. Das bedeutet, dass es dir jetzt als dein eigenes tiefstes Selbst, deine wahre Natur, zugänglich ist. Aber versuchen Sie nicht, es mit Ihrem Verstand zu erfassen. Der fasst nur Knochen. Versuchen Sie nicht, es zu verstehen. Du kannst es nur erkennen, wenn der Geist still ist. Schluss mit dem Denken! Wenn du präsent bist, wenn deine Aufmerksamkeit ganz und intensiv im Jetzt ist, kann das Sein gefühlt, aber niemals mental verstanden werden. Das Bewusstsein des Seins wiederzuerlangen und in diesem Zustand der „Gefühls-Erkenntnis“ zu bleiben, ist Erleuchtung.
ellauri132.html on line 151: E.T. Das Wort Gott ist durch Jahrtausende von Missbrauch bedeutungslos geworden. Ich benutze es manchmal, aber ich tue es sparsam, so etwa nur auf Wochenenden und nach dem Essen. Mit Missbrauch meine ich, dass Menschen, die das Reich des Heiligen, die unendliche Weite hinter diesem Wort, noch nie gesehen haben, es mit großer Überzeugung verwenden, als ob sie wüssten, wovon sie sprechen. Oder sie argumentieren dagegen, als wüssten sie, was sie leugnen. Dieser Missbrauch führt zu absurden Überzeugungen, Behauptungen und egoistischen Wahnvorstellungen wie "Mein oder unser Gott ist der einzige wahre Gott, und dein Gott ist falsch" oder Nietzsches berühmte Aussage "Gott ist tot". Beide sind total falsch. Ich setze fort auf Finnisch:
ellauri132.html on line 159: Denken ist zu einer Krankheit geworden. Krankheit entsteht, wenn die Dinge aus dem Gleichgewicht geraten. Es ist zum Beispiel nichts falsch daran, dass sich Zellen im Körper teilen und vermehren, aber wenn dieser Prozess ohne Rücksicht auf den gesamten Organismus fortgesetzt wird, vermehren sich Zellen und wir haben Krankheiten. Dass geschieht wenn die Zellen fangen an selber zu denken! Schluss damit!
ellauri132.html on line 193: THE YEAR WAS 2081, and everybody was finally equal. They weren’t only equal before God and the law. They were equal every which way. Nobody was smarter than anybody else. Nobody was better looking than anybody else. Nobody was stronger or quicker than anybody else. All this equality was due to the 211th, 212th, and 213th Amendments to the Constitution, and to the unceasing vigilance of agents of the United States Handicapper General.
ellauri132.html on line 195: Some things about living still weren’t quite right, though. April for instance, still drove people crazy by not being springtime. And it was in that clammy month that the H-G men took George and Hazel Bergeron’s fourteen year-old son, Harrison, away.
ellauri132.html on line 215: Attorneys representing students from the Shawnee Mission district say the story “Harrison Bergeron” shows that a world of forced equality would be a nightmare, so unequal funding of public schools is OK.
ellauri132.html on line 217: Their legal brief says capping local taxes on schools was unconstitutional, and they cited the 1961 story, which depicts a future society where everyone is made equal by forcing impediments on anyone who is better.
ellauri132.html on line 260: …älä koko maailmalle. Mun piti nauraa kun mä luin Vonnegutin apstraktin metaforan keuhkokuumesta “maailman nussimisena”. Se sekotti mut tolla, mut muut käsitteli just samaa asiaa. Niiden tavat sanoa se oli järkevämpiä. Loppuviimexi sun ei tarvi tehdä jokaista lukijaa onnellisexi, on joitakuita joiden pitää lukee se, ihan paineella, toisia jotka kritisoivat sitä, ja kolmansia joille se ei vaan ole niiden juttu. Sen ei pitäis estää sua kertomasta sun stooria. Samalla lailla, sulla on niitä jotka kiittää sitä, elää siitä, seuraa sua, ostaa kaikki sun kirjat, ja suosittelee niitä muille. Älä murehdi mistään niistä. Kirjoita yhdelle pirsoonalle jonka ajattelet jaxavan lukea sen loppuun. Älä välitä kestäkään muusta Stephen King suosittelee ezä:
ellauri132.html on line 333: Corrected. Thanks for the catch! [Fucking pedant.]
ellauri132.html on line 356: Writing a story? I got you, Fam! Guides for plot, conflict, characters, planning, and other things are made up for you to use for FREE.
ellauri132.html on line 364: Sign up for Writer’s Wisdom to get free access to these writing resources!
ellauri132.html on line 429:
ellauri132.html on line 444: For contextual advertisements, Google's servers use a web cache of the page created by its Mediabot "crawler" to determine a set of high-value keywords. If keywords have been cached already, advertisements are served for those keywords based on the Ads bidding system.
ellauri132.html on line 445: For website-targeted advertisements, the advertiser chooses the page(s) on which to display advertisements, and pays based on cost per mille (CPM), or the price advertisers choose to pay for every thousand advertisements displayed.
ellauri132.html on line 446: Search advertisements are added to the list of results after the visitor/user performs a search.
ellauri132.html on line 502: her forehead creased hiänen oza rypistyi
ellauri132.html on line 503: his forehead furrowed hänen oza vakoontui
ellauri132.html on line 504: her forehead puckered hiänen oza ruttuuntui
ellauri132.html on line 553: she forced a smile hiän pakotti hymyn
ellauri132.html on line 610: awe transformed his face kunnioitus muutti hänen naamansa
ellauri132.html on line 618: Toivon että tää ilmelista oli hyödyxi! Mulla on monta muuta tämmöstä listaa mun kirjassa Mestarilistoja Kynäilijöille: Tesauruxia, Juonia, Luonteenpiirteitä, Nimiä, ja Enemmän. Mä tuumin eze on hieno työkalu tehdä “näytä älä kerro” helpommaxi ja inspixexi joka kynäilyvaiheessa. Tsekkaa se ulos!! Master Lists for Writers by Bryn Donovan #master lists for writers free pdf #master lists for writers free ebook.
ellauri132.html on line 634: Alla, näet kuis stoorirakenne, stoori-ideat, ja takastoori voi kaikki informoida hyvää juonta. Seuraa tätä opasta teroittaaxesi sun luovia kirjoituslahjoja ja tullaxesi paremmaxi ihmisexi, siis paremmaxi väsäämään hyvän stoorijuonen.
ellauri132.html on line 642: Dramaattisen kysymyxen luonne informoi juonta ja millanen stoori siitä tulee. Uhkaako hahmoja jokin ulkoinen vai sisäinen? Vai onko se vuoroon ulkona vuoroon sisällä kiihtyvässä tahdissa? Mitä genreä tarinasta tulee? Sulla on 7 vaihtoehtoa:
ellauri132.html on line 652: Uudelleensynnytys. Uudelleensynnytyxen tyyppinen juoni seuraa hahmon muunnosta pahasta hyväxi. Se työnnetään ikäänkuin takas perseeseen ja nussitaan uudelleen. Hahmolla on taajaan traaginen menneisyys joka informoi (vittu tää kirjottaja tykkää sanasta "informoi") niiden nykystä negatiivista elämänkazomusta. Kuiteskin, tapahtumasarja (tavallisesti päähenkilön liikkeellepanema tai kertojan) saa ne näkemään tunnelin päästä pilkottavan valon. Kz: Roope Joululaulussa, tai Peto videossa Kaunotar ja peto.
ellauri132.html on line 665: Eikä, palkinto-Booker oli joku riistäjä Booker McConnell Karibialta. In 1972, winning writer John Berger, known for his Marxist worldview, protested during his acceptance speech against Booker McConnell. He blamed Booker's 130 years of sugar production in the Caribbean for the region's modern poverty.
ellauri132.html on line 687: Ytimekkäästi, juonirakenteessa on 3 osaa, alku, keskikohta ja loppu. Jokaisella on oma tarkoitus ja haaste. Aristoteles oli ekä joka formuloi tän nyt vanuuntuneen kaavan Runousopissa. Hän pani sen tälleen: “Kokonaisuus on se millä on alku, keskikohta, ja loppu.” Tähän ei pysty kuin maailmanluokan filosofit ja kynäilijät.
ellauri132.html on line 731: Luke ja June asuu onnellisina kahden leevelin bungalowissa. Ja sit eräänä päivänä, outo vihree Serena Joy näkyy taivaalla. Ja kanisteri laskeutuu maahan niiden takapihalle, ja siitä tulee lonkeroitu hirviö nimeltä Komentaja Waterford. Mitä ne tekevät?
ellauri132.html on line 733: Luke ja June asuu onnellisina kahden leevelin bungalowissa. Muzit Luke alkaa epäillä: Pettääkö June sitä Waterfordejen kaa? Piteleekö Serena Junea X-asennossa sillä aikaa kun Komentaja Waterford availee housunnappeja? Zingg! Zingg! Zingg! Dojongjong!
ellauri133.html on line 64:
Your opening has to do a lot of different things. It has to establish the setting. Think of this as the camera planing over the outside of the spaceship, or across the crowded ballroom. Fuck I will! That's for idiots who cannot read but want to watch ABC TV. You know where you can stick that camera of yours and take inside belfies.
It has to introduce your main character. You don't have to go into details, but you need enough to show if the MC is male or female, old or young, and ideally, give an idea of their personality. The opening has to show, or at least hint at, the inciting incident, the problem that starts the story for the MC. Most important, your opening has to grab the reader. Very few people have the patience to wade through pages of description before the action starts. Work on the first paragraph, and particularly the first line, until no-one can resist reading on. So, a few ways to get it wrong. Fuck the main character! This too is just for narcissist nincompoops who can't read about anything but themselves.
Backstory. No-one except the author is really interested in your character's backstory. The reader wants to see what is happening now. Speak for yourself, dear "reader"! Whatever backstory is really necessary can be woven into the main story. Fuck you, damn tunnel visionary. This type of fundamentalistic rules get bent from wire to cater to the nonexisting taste of hoi polloi. ellauri133.html on line 69:
Voiceovers to the reader. “Dear Reader, listen closely for I am about to tell you a most wonderous tale.” I’m not six, so I’ll pass, thanks. No, you are under five, you can't wait for the ads to end to watch Paw Patrol.
Flashback. It's just a different form of backstory.
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Prologue. The fuzzy bit at the beginning that doesn’t make sense until you’ve read the whole novel. It's backstory in disguise. Prologues that start a thousand years in the past will cause the author to burn in hell. Okay, you most likely also speed forward over the Paw Patrol theme song.
Chapter one. What? Where else would you start? According to every publisher and agent I’ve met, most novels really start on chapter three or four. The first few chapters are all set-up or backstory which would improve the novel by being deleted. This kinda guys fast forward over porn film beginnings to the first blow job or insertion. Best improvement would be to scrap the whole book. Plus its author.
Alarm clock. Possibly the worst opening of all: “I groaned as the alarm went off. Oh no, I’m late, I thought to myself. I got up, and put on my blue denims, and my cute pink top...” Never miss an opportunity for random misogyny! Anyway, look at the beginnings of world lit classics. You would have ended up mutilating most of them, turning them to more episodes of Paw Patrol.
There are fashions in writing, just as there are in clothes. The modern trend, particularly for genre or YA fiction, but increasingly in literary fiction too, is to start the story with the main character on the first page, and to start with the inciting incident. No backstory before chapter three, and then pare it to the bone. "YA" most likely stands for young adult. There hardly is a brand of monkeys that are stupider than young adults. Except YA writers. Give them a dildo and it will keep them occupied for hours.
Before you scream that your reader won’t understand without a lot of explanation of what is going on, remember that this is the generation that watched the Matrix and Inception. Your reader is smart and will understand what is happening. Spending forty pages explaining the unnecessary is insulting to your reader. You call it smart to know all the tv cliches by heart? The XYZ generations, force fed with tv cliches from the cradle, are arguably the worst class retards so far in world history.
There are lots of books out there. The reader has to decide quickly which one she is going to spend her time and money on. She's not going to buy something just because it might get good later on. Unless you have won a major prize or had a film made from your book, chances are your reader has never heard of you. She’s going to read a page or two and decide. If it’s on Amazon, she’s going to click “Look Inside” and read a few pages. Yep, "your reader" will do just that, being an analphabet in for mind-numbing pulp. "My reader" takes time to choose a book by its literary merits, not by its gaudy cover and advertising blurbs. And most likely from a public library on the recommendation of a friend. Preferably after reading the plot synopsis.
Have you ever watched American Idol or X factor at the audition stage? Then you'll know the way you can usually tell within five notes if the singer is actually able to sing and is likely to go through. It's the same with writing. Any writer who can't manage a decent opening is not likely to get much better a hundred pages on. Whining for a second chance because "I sing a lot better in the second verse" (or "The second chapter is really good") doesn't fool anyone. What an idiot. There are lots of books that start out slow but grow on you. But fuck you, you're just such an idiot that hardly has the patience to spell laboriously through the title. Right into the garbage can from the Amazon box if the cover does not please. Your kind had better just watch Netflix or HBO, or reruns of American Idiots and X Position.
ellauri133.html on line 85: Ctyolene is a Female dating in Dublin, Ireland. Check the description of this 56 years old profile, maybe this matches your profile description and you can both start dating in Ireland for free. You can always check out the dating profile from Limerick, Cork, Galway and every other County.
ellauri133.html on line 134: "Nahkea, huonontumaton ja miltei tuhoutumaton laatu oli sen kalun informointimuodon inherentti attribuutti, joka kuului vanhasmaisen selkärangattoman polkupyörän evoluutioon täysin meidän spekulaatioiden ulottumattomiin." Tää oli HP Lovecraftia, joka on kyllä aivan hanurista. Hullu Vuorimiehenkadulta.
ellauri133.html on line 299: Toisen luvun kohtalaisen menestyxen jälkeen on idea kolmannestakin elokuvasta ollut puheenaiheena. Tuottaja Barbara Muschietti ilmoitti io9:n haastattelussa Kingin tarinan tulleen kokonaan käsitellyksi jo kahdessa elokuvassa, mutta hänen veljensä ohjaaja Andy Muschietti on kuvaillut kirjan taustalla vellovaa mytologiaa sanoin: “Mytologiassa on aina jotain, mikä tarjoaa mahdollisuuksia tutkimukseen. Se [eli Pennywise] on ollut maapallolla miljoonia vuosia. Hän on ollut kontaktissa ihmisiin satojen vuosien ajan joka 27. vuosi. Joten voit vaan kuvitella sitä ahmittujen lasten määrää.” Myöhemmin Pennywisea näytellyt Bill Skarsgård on ilmoittanut kolmannen elokuvan olevan suunnitteilla, ilmaisemalla sen olevan "jotain ihan muuta". Now for something entirely different! Oiskohan jatko-osassa enemmän kinky lapsisexiä? Minkä verran Tepolla ylipäänsä on sexikohtauxia? Onxe asexuaalinen? Ei toki!
ellauri133.html on line 359: His brother George was murdered by It in the first pages of the book and his parents are very cold to him afterward. He has a stutter, which is important to the plot a few times. As an adult, he’s a successful horror novelist and is married to an actress named Audra. IT is not a work of fiction and Stephen King is actually "Stuttering Bill" Denbrough. In reality Steve was born in Portland, Maine and moved away when he was young with his Mother and older brother after abandonment by his father and witnessing a fatal train accident of a play friend. He returned at age 11 to Maine from Conn. and founded The Losers Club in Derry after unsuppressing the true death of his little friend by the railway tracks when he was 2 (as told in his 1981 book Danse Macabre). Now living inbetween Lovell and Bangor, King travels regularly past Derry near Derry Mountain in Linconville and can recollect most of the past due to the closer proximity and is preparing for Pennywises awakening in 2038. Lähde: FanTheory. - Does anyone think Bill Denborough´s stutter was a bit too much? That each word was stirred too much to have a nice flow? - B-b-b-beep - beep, Ruh-ruh-Richie. B-big Bill is puh-puh-PERFECT!
ellauri133.html on line 364: Stephen King’s novel It, first published in 1986, is known for its whopping page count and multigenerational horror saga. In 2017, buzz around It spiked again due to director Andy Muschietti´s big-screen adaptation of the novel. The film, which went on to become the highest-grossing horror movie ever, was the novel’s second trip to the screen, following a 1990 television miniseries. And now Muschietti is continuing the story with the highly anticipated IT Chapter 2, which arrives in theaters today.
ellauri133.html on line 372: “I decided that the bridge could be the city, if there was something under it,” King wrote on his website. “What’s under a city? Tunnels. Sewers ... I thought of how such a story might be cast; how it might be possible to create a ricochet effect, interweaving the stories of the children and the adults they become. Sometime in the summer of 1981 I realized that I had to write the troll under the bridge or leave him—IT—forever.”
ellauri133.html on line 382:
4. The most controversial scene in It is too disturbing for any adaptation.
ellauri133.html on line 390: King has been sober for over three decades now, but in his youth he suffered from addiction to drugs and alcohol. His prolific writing career did not halt during this time; he simply continued writing under the influence. “I was a heavy [cocaine] user from 1978 until 1986, something like that,” King told Rolling Stone. According to King, The Tommyknockers—which he published after It—was the last novel he wrote before becoming sober.
ellauri133.html on line 394: In the novel, the creature known as IT is not a clown; IT is a malevolent entity that takes on forms tailored to the person it´s terrorizing. Unlike Steve who is a clown AND a malevolent entity. Although its most common form is a clown, IT also appears as creatures like werewolves and vampires, wreaking murderous havoc on the fictional town of Derry every 27 years. Oddly, the 2017 film adaptation hit theaters 27 years after the 1990 miniseries. Since the film’s production has stalled and changed hands several times, this is pure coincidence. (For the sequel, fans only had to wait two years.)
ellauri133.html on line 396:
7. The fictional town of Derry is a stand-in for the real town of Bangor, Maine.
ellauri133.html on line 398: It is set in the fictional town of Derry, Maine. According to King, it’s a stand-in for the real town of Bangor, Maine, where he has lived since 1979. King and his wife were debating between moving to Portland or Bangor; King was in favor of Bangor because he considered Portland “a yuppie town” and that Bangor was “a hard-ass working class town ... and I thought that the story, the big story, I wanted to write, was here … all my thoughts on monsters and the children’s tale Three Billy Goats Gruff.
ellauri133.html on line 400:
8. Pennywise takes on a clown form because Stephen King thinks clowns are what scare children the most.
ellauri133.html on line 412: Hardly believable. But to believe is to have a will to do it. This story has been updated for 2019.
ellauri133.html on line 419: The issue is the amount of these scenes compared to the women within them. Many scenes are derogatory towards females everywhere, placing them as objects for affection and severely miscalculating female sexuality.
ellauri133.html on line 433: While this may be true, there are also many sexual scenarios which involve the male characters, and even some stories that do not contain any form of sexual innuendo. Every tale is not the same.
ellauri133.html on line 454: And so, what King presents a few chapters later, in the book’s final stretch, is a depiction of pre-adolescent female sexuality as a functional device—as a means and not an end in itself. HAAHAA. This utilitarian view of sexuality, despite operating in something as utterly wild as a group sex scene amongst kids, is ultra conservative in its reinforcement of the idea that female sexuality is meant to serve men, that sex for women operates for the greater good, like making babies or satisfying a bunch of guys. And further, that platonic friendship amongst women and men is simply impossible.
ellauri133.html on line 458: And she feels the thing begin to happen—something of which the girls who whisper and giggle about sex in the girls’ room have no idea, at least as far as she knows; they only marvel at how gooshy sex must be, and now she realizes that for many of them sex must be some unrealized undefined monster; they refer to the act as It. Would you do It, do your sister and her boyfriend do It, do your mom and dad still do It, and how they intend to do It.
Juupa juu, sehän se on se "se", kauhujen kauhu, se 1 paikka, naisten viemärimäinen se.
ellauri133.html on line 460: Teppo puolusteli jälkeenpäin ettei se oikeestaan ajatellut siinä yhtään panoa. Se on vaan metafora. Muuten vaan kynäili pikkulassa Qtipsit nenässä ja pikkuveikka kovana. Tabitha motkotti oven takana. Teppo ei kyllä muista siitä enää mitään. Sääli, olis kiva muistaa kuinka kivaa oli kynäillä. Jopa kirjan kannet näyttää ihan oudoilta.
ellauri133.html on line 466: I think the whole story is a bit of a— approaches the theme of growing up, and the group sex episode in the book is a bit of a metaphor of the end of childhood and into adulthood. And I don’t think it was really needed in the movie, apart that it was very hard to allow us to shoot an orgy in the movie so, I didn’t think it was necessary because the story itself is a bit of a journey, and it illustrates that. And in the end, the replacement for it is the scene with the blood oath, where everyone sort of says goodbye. Spoiler. The blood oath scene is there and it’s the last time they see each other as a group. It’s unspoken. And they don’t know it, but it’s a bit of a foreboding that this is the last time, and being together was a bit of a necessity to beat the monster. Now that the monster recedes, they don’t need to be together. And also because their childhood is ending, and their adulthood is starting. And that’s the bittersweet moment of that sequence. Blood oath, bloody sheath, they even sound the same.
ellauri133.html on line 468: I don’t want to repeat King’s utter creepiness and describe this in too much detail (shit, I would but there is not enough space), but there are some elements of the scene that deserve mentioning. Again, functioning in misogynist misunderstanding of female sexuality, for at least one of these encounters Bev “feels no physical pleasure, but there is a kind of mental ecstasy in it for her.” When she does feel “some pleasure, dim heat in her childish unmatured sex,” she thinks of birds and resolves that having sex “is what flying is like.” The penis size of the character of Ben is commented on (“is he too big, can she take that into herself?”) and she eventually has an orgasm with him. Steve looks on with his little droopy wiener in his hand. I bet Mustafa had a biggish "It", and Tabitha King (the other one with the curves going in instead of out) has an even bigger one. They are like the little goat, the middling goat, and the big big goat that can suck the big bad wolf all the way in, balls and all.
ellauri133.html on line 470: Plenty of readers have defended this scene—check out the StephenKing.com board for a lively debate on its merits. Yeah, no.
ellauri133.html on line 565: Teppo and chubby Tabitha are still happily married, and continue to write successful works of fiction. Teppo fell in love with Tabitha because Tabitha understood his art. Tabitha grew tired of King’s habits with drugs and alcohol. Eventually, she called up an intervention for her husband. If he didn’t get his act together, he would be forced to the curb. So he got his act together.
ellauri133.html on line 602: The miniseries was shot at The Stanley Kubrick Hotel in Estes Park, Colorado, King's inspiration for the novel, in March 1997. S everal notable writers and filmmakers who work in the horror genre also cameo in the miniseries' ballroom scene, King himself appearing as an orchestra conductor. Retrospective critics have viewed the miniseries less fondly, comparing it unfavorably to Kubrick´s film version.
ellauri133.html on line 638: What's the Chinese word for happiness?
ellauri133.html on line 646: More Chinese words for happiness
ellauri133.html on line 681: Tiánshuǐ fresh water, comfort, sugar water
ellauri133.html on line 732: This mission is too important for me to allow you to jeopardize it.
ellauri133.html on line 845: I had the idea fairly clearly in my mind when I put my daughter in her playpen and the vegetables in the refrigerator, and, writing the story, I found that it went quickly and easily, moving from beginning to end without pause. As a matter of fact, when I read it over later I decided that except for one or two minor corrections, it needed no changes, and the story I finally typed up and sent off to my agent the next day was almost word for word the original draft.
ellauri133.html on line 849: Shirley Hardie Jackson (December 14, 1916 – August 8, 1965) was an American writer known primarily for her works of horror and mystery. Over the duration of her writing career, which spanned over two decades, she composed six novels, two memoirs, and more than 200 short stories.
ellauri133.html on line 851: After publishing her debut novel The Road Through the Wall (1948), a semi-autobiographical account of her childhood in California, Jackson gained significant public attention for her short story "The Lottery", which presents the sinister underside of a bucolic American village.
ellauri133.html on line 866: After graduating, Jackson and a guy named Hyman married in 1940. Jackson began writing material as Hyman established himself as a critic. In the backwoods town where Hyman managed to get a job, which Shirley hated as much as him, Jackson and Hyman were known for being colorful, generous hosts who surrounded themselves with literary talents, including Ralph Emerson. They were both enthusiastic readers whose personal library was estimated at $ 25,00.
ellauri133.html on line 874: The critical reaction to the story was unequivocally positive; the story quickly became a standard in anthologies and was adapted for television in 1952. In 1949, "The Lottery" was published in a short story collection of Jackson´s ingeniously titled The Lottery and Other Stories.
ellauri133.html on line 880: Details of contemporary small-town American life are embroidered upon a description of an annual ritual known as "the lottery". In a small village of about 300 residents (hmm, just the number of thankyou letters Shirley got, see above), the locals are in an excited yet nervous mood on June 27. Children gather stones, as the adult townsfolk assemble for their annual event, which in the local tradition is apparently practiced to ensure a good harvest (Old Man Warner quotes an old proverb: "Lottery in June, corn be heavy soon").
ellauri133.html on line 882: Upon the morning of the lottery, the townspeople gather shortly before 10 a.m. in order to have everything done in time for lunch. First, the heads of the extended families each draw one slip from the box, but wait to unfold them until all the slips have been drawn. Bill Hutchinson gets the marked slip, meaning that his family has been chosen. His wife Tessie protests that Mr. Summers rushed him through the drawing, but the other townspeople dismiss her complaint. Since the Hutchinson family consists of only one household, a second drawing to choose one household within the family is skipped.
ellauri133.html on line 884: For the final drawing, one slip is placed in the box for each member of the household: Bill, Tessie, and their three children. Each of the five draws a slip, and Tessie gets the marked one. The townspeople pick up the gathered stones and begin throwing them at her as she screams about the injustice of the lottery.
ellauri133.html on line 886: Where's the injustice? It was a fair lottery. BTW, Shirley's short story was an omen: Shirley did get stoned for real in the end.
ellauri135.html on line 76: Also performed by: Kipparikvartetti
ellauri135.html on line 210: After the Crimean War ended, Nikolai Vasilyevich went to the Caucasus where he witnessed the capture and arrest of Imam Shamil. He then traveled to Italy as a correspondent of The Russian Messenger to report on the progress of Giuseppe Garibaldi's army. He spent 1860-1862 traveling through Syria, Palestine, and Egypt. As the January Uprising in Poland began Nikolai Vasilyevich went to Warsaw as a correspondent for the Saint Petersburg magazine Vedomosti and stayed there for the rest of his life, teaching Russian language and literature at Warsaw University beginning in 1868, then editing the newspaper The Warsaw Diary (Varshavsky Dnevnik) from 1874 to 1877.
ellauri135.html on line 212: Participated in the Crimean war of 1853-1856. As the correspondent of magazine "Russian Herald", was with Garibaldi. During the Polish uprising of 1861-1863 years he was in Poland, the correspondent of the newspaper "St. Petersburg Vedomosti".. Graf F. F. Berg asked him to gather material for the history of the Polish uprising.
ellauri135.html on line 220: Berg, Nikolai, writer, born. 24 Mar 1823 in Moscow, mind. 16 Jun 1884 in Warsaw. The name of the family comes from Livonia, but the writer's grandfather, Vladimir, was Orthodox, served in the artillery, performed under the command of Suvorov several campaigns, under Silistria was wounded and died in the rank of bayonet-cadets. Father f Nikolai, Vasiliy, wrote and published poetry and prose when I was single and served in Irkutsk, placing their works in the "Herald of Europe" (1820-ies, signed "Irkutsk"). He especially loved Derzhavin and forced his son to memorize his poems.
ellauri135.html on line 231: In the fall of 1862, Berg returned to Russia, lived in Moscow, in Petersburg and here, at the beginning of 1863, just when the Polish uprising broke out, went to Warsaw, then to Krakow and Lviv. He kept notes on the movement of the poles in all these places and printed them in the "SPb. Statements." and in the "Library for Reading" (1864). In late 1864 he received the invitation of the Viceroy in the Kingdom of Poland, count F. F. Berg, to collect material for the history of the last Polish uprising, and was executed. (!?)
ellauri135.html on line 276: Pjotr Arkadjevitš Stolypin (ven. Пётр Аркадьевич Столыпин; 14. huhtikuuta (J: 2. huhtikuuta) 1862 Dresden, Saksin kuningaskunta – 18. syyskuuta (J: 5. syyskuuta) 1911 Kiova, Venäjän keisarikunta)[1] oli venäläinen konservatiivinen valtiomies, joka toimi Venäjän keisarikunnan pääministerinä vuosina 1906–1911. Hänet tunnetaan voimatoimistaan vallankumouksellisia vastaan, suuresta maatalousuudistuksestaan eli niin sanotusta Stolypinin reformista ja Suomessa toisen sortokauden aloittamisesta. Hänet salamurhattiin kesken virkakauden.
ellauri135.html on line 453: Erik Ticklénin tunnetuin runo oli Neidon valitus. Johan Ludvig Runeberg käänsi tämän runon ruotsiksi ja se julkaistiin Helsingfors Morgonbladissa vuonna 1832. Sieltä Nikke Berg sen lukaisi ja teki venäjännöxen. Erik Ticklénin veli Pietari (Pehr) Ticklén oli myös runoilija ja Oulun Wiikko-Sanomia-lehden perustaja. Lähteet. Kotivuori, Yrjö: Erik Ticklén. Ylioppilasmatrikkeli 1640-1852.
ellauri135.html on line 457: Nuorempi veli Eero Ticklén oli syntynyt 1794, tuli ylioppilaaksi 1815, vihittiin papiksi 1817 ja kuoli kappalaisena Kärsämäellä 1827. Ainoa hänen sepittämänsä runo on Neidon valitus, joka on painettuna vanhemman Sakari Topelius'en julkaisemien vanhojen runojen ja nykyisempien laulujen joukossa. Tälle on tullut se kunnia osaksi, että Runeberg sen käänsi ruotsiksi, luullen sitä kansanlauluksi, niinkuin hän itse tunnustaa Helsingfors Morgonblad'issa 1832. "Minulla on tätä ihanaa runokappaletta ruotsiksi kääntäessäni ollut sama tunne, kuin sillä, joka yrittää kukkaiskasvia kiskoa irti ja siirtää yhdestä maaperästä toiseen. Joka hetki olen pelännyt vahingoittavani sen hentoja juuria —käyttääkseni vertausta — ja hienoja lehtiä, ja toivotonna epäillyt, olenko sitä voinut varjella niin, ett'ei siinä olisi liiaksi oman käteni hävittävää jälkeä".
ellauri135.html on line 569: Sviatoslav Teofilovich Richter March 20 1915 – August 1, 1997) was a Soviet pianist who is frequently regarded as one of the greatest pianists of all time. He is known for the "depth of his interpretations, his virtuoso technique, and his vast repertoire." Charles Francis Richter (/ˈɹɪktəɹ/, 26. huhtikuuta 1900 – 30. syyskuuta 1985) oli yhdysvaltalainen seismologi, joka on kuuluisa maanjäristyksen voimakkuuden määrittelevän Richterin asteikon luomisesta.
ellauri135.html on line 571: Richter was born in Zhytomyr, Volhynian Governorate of the Russian Empire (modern-day Ukraine), a native town of his parents. His father, Teofil Danilovich Richter [de] (1872–1941), was a pianist, organist and composer born to German expatriates; from 1893 to 1900 he studied in the University of Music and Performing Arts Vienna. His mother, Anna Pavlovna Richter (née Moskaleva; 1893–1963), came from a noble Russian landowning family, and at one point she moaned under her future husband.
ellauri135.html on line 575: In 1943, Richter met Nina Dorliak (1908–1998), an operatic soprano. He noticed Dorliak during the memorial service for Vladimir Nemirovich-Danchenko, caught up with her at the street and suggested to accompany her in recital. It is often alleged that they married around this time, but in fact Dorliak only obtained a marriage certificate a few months after Richter's death in 1997. They remained living companions from around 1945 until Richter's death; they had no children. Dorliak accompanied Richter both in his complex private life and career. She supported him in his final illness, and died herself less than a year later, on May 17, 1998.
ellauri135.html on line 577: It was rumored that Richter was homosexual and that having a female companion provided a social front for his true sexual orientation, because homosexuality was widely taboo at that time and could result in legal repercussions. Richter was an intensely private person and was usually quiet and withdrawn, and refused to give interviews. He never publicly discussed his personal life until the last year of his life when filmmaker Bruno Monsaingeon convinced him to be interviewed for a documentary.
ellauri135.html on line 579: In 1960, even though he had a reputation for being "indifferent" to politics, Richter defied the authorities when he performed at Boris Pasternak's funeral.
ellauri140.html on line 37: Armenialaistaustainen Murad Jacob "Jack" Kevorkian (May 26, 1928 – June 3, 2011) was an American pathologist and euthanasia proponent. He publicly championed a terminal patient's right to die by physician-assisted suicide, embodied in his quote, "Dying is not a crime". Kevorkian said that he assisted at least 130 patients to that end. He was convicted of murder in 1999 and was often portrayed in the media with the name of "Dr. Death". There was support for his cause, and he helped set the platform for reform.
ellauri140.html on line 39: In 1998, Kevorkian was arrested and tried for his direct role in a case of voluntary euthanasia on a man named Thomas Youk who suffered from Lou Gehrig’s disease, or ALS. He was convicted of second-degree murder and served 8 years of a 10-to-25-year prison sentence. He was released on parole on June 1, 2007, on condition he would not offer advice about, participate in, or be present at the act of any type of suicide involving euthanasia to any other person, as well as neither promote nor talk about the procedure of assisted suicide.
ellauri140.html on line 41: John Finn, medical director of palliative care at the Catholic St. John's Hospital, said Kevorkian's methods were unorthodox and inappropriate. He added that many of Kevorkian's patients were isolated, lonely, and potentially depressed, and therefore in no state to mindfully choose whether to live or die. Mindfulnessia peliin. Suikki on oikeesti iloinen asia, sanoi Faunia. Vielä iloisempi on eutanasia.
ellauri140.html on line 54: Book II is centred on the virtue of Temperance as embodied in Sir Guyon, who is tempted by the fleeing Archipelago into nearly attacking the Redcrosse Knight. Guyon discovers a woman killing herself out of grief for having her lover tempted and bewitched by the witch Acrasia and killed. Guyon swears a vow to avenge them and protect their child. Guyon on his quest starts and stops fighting several evil, rash, or tricked knights and meets Arthur. Finally, they come to Acrasia's Island and the Bower of Bliss, where Guyon resists temptations to violence, idleness, and lust. Guyon captures Acrasia in a net, destroys the Bower, and rescues those imprisoned there.
ellauri140.html on line 56: Book III is centred on the virtue of Chastity as embodied in Britomart, a lady knight. Resting after the events of Book II, Guyon and Arthur meet Britomart, who wins a joust with Guyon. They separate as Arthur and Guyon leave to rescue Florimell, while Britomart rescues the Redcrosse Knight. Britomart reveals to the Redcrosse Knight that she is pursuing Sir Artegall because she is destined to marry him. The Redcrosse Knight defends Artegall and they meet Merlin, who explains more carefully Britomart's destiny to found the English monarchy. Britomart leaves and fights Sir Marinell. Arthur looks for Florimell, joined later by Sir Satyrane and Britomart, and they witness and resist sexual temptation. Britomart separates them with a stick and meets Sir Scudamore, looking for his captured lady Amoret. Britomart alone is able to rescue Amoret from the wizard Busirane. Unfortunately, when they emerge from the castle Scudamore is gone. (The 1590 version with Books I–III depicts the lovers' happy reunion, but this was changed in the 1596 version which contained all sex books.)
ellauri140.html on line 58: Book IV, despite its title "The Legend of Cambell and Telamond or Of Friendship", Cambell's companion in Book IV is actually named Triamond, and the plot does not center on their friendship; the two men appear only briefly in the story. The book is largely a continuation of events begun in Book III. First, Scudamore is convinced by the hag Ate (discord) that Britomart has run off with Amoret and becomes jealous. A three-day tournament is then held by Satyrane, where Britomart beats Arthegal (both in disguise). Scudamore and Arthegal unite against Britomart, but when her helmet comes off in battle Arthegal falls in love with her. He surrenders, removes his helmet, and Britomart recognizes him as the man in the enchanted mirror. Arthegal pledges his love to her but must first leave and complete his quest. Scudamore, upon discovering Britomart's sex, realizes his mistake and asks after his lady, but by this time Britomart has lost Amoret, and she and Scudamore embark together on a search for her. The reader discovers that Amoret was abducted by a savage man and is imprisoned in his cave. One day Amoret darts out past the savage and is rescued from him by the squire Timias and Belphoebe. Arthur then appears, offering his service as a knight to the lost woman. She accepts, and after a couple of trials on the way, Arthur and Amoret finally happen across Scudamore and Britomart. The two lovers are reunited. Wrapping up a different plotline from Book III, the recently recovered Marinel discovers Florimell suffering in Proteus' dungeon. He returns home and becomes sick with love and pity. Eventually he confesses his feelings to his mother, and she pleads with Neptune to have the girl released, which the god grants.
ellauri140.html on line 76: Amaretto F+, the betrothed of Scudamour, kidnapped by Busirane on her wedding night, saved by Britomart. She represents the virtue of married love, and her marriage to Scudamour serves as the example that Britomart and Artegall seek to copy. Amoret and Scudamor are separated for a time by circumstances, but remain loyal to each other until they (presumably) are reunited. Amaretto on mantelilikööri.
ellauri140.html on line 84: Atte F-, a fiend from Hell disguised as a beautiful maiden. Ate opposes Book IV's virtue of friendship through spreading discord. She is aided in her task by Duessa, the female deceiver of Book I, whom Ate summoned from Hell. Ate and Duessa have fooled the false knights Blandamour and Paridell into taking them as lovers. Her name is possibly inspired by the Greek goddess of misfortune Atë, said to have been thrown from Heaven by Zeus, similar to the fallen angels. God Ate My Homework.
ellauri140.html on line 103: Colin Firth M+, a shepherd noted for his songs and bagpipe playing, briefly appearing in Book VI. He is the same Colin Clout as in Spenser´s pastoral poetry, which is fitting because Calidore is taking a sojourn into a world of pastoral delight, ignoring his duty to hunt the Blatant Beast, which is why he set out to Ireland to begin with. Colin Clout may also be said to be Spenser himself.
ellauri140.html on line 107: Chrysostome F+-, mother of Belphoebe and her twin Amoretta. She hides in the forest and, becoming tired, falls asleep on a bank, where she is impregnated by sunbeams (sure) and gives birth to twins. The goddesses Venus and Diana find the newborn twins and take them: Venus takes Amoretta and raises her in the Garden of Adonis, and Diana takes Belphoebe and does what she wants with her.
ellauri140.html on line 109: Despair M-, a distraught man in a cave, his name coming from his mood. Using just rhetoric, he nearly persuades Redcrosse Knight to commit suicide, before Una steps in.
ellauri140.html on line 124: Satyriasis M+-, a wild half-satyr man raised in the wild and the epitome of natural human potency. Tamed by Una, he protects her, but ends up locked in a battle against the chaotic Sansloy, which remains unconcluded. Satyrane finds Florimell´s sanitary napkin, which she drops while falling off from a beast. He holds a three-day tournament for the right to possess the girl. His Knights of Maidenhead win the day with Britomart´s help.
ellauri140.html on line 138: Throughout The Faerie Queene, Spenser creates "a network of allusions to events, issues, and particular persons in England and Ireland" including Mary, Queen of Scots, the Spanish Armada, the English Reformation, and even the Queen herself. It is also known that James VI of Scotland read the poem, and was very insulted by Duessa – a very negative depiction of his mother, Mary, Queen of Scots. She was a crocodile in the book. The Faerie Queene was then banned in Scotland. This led to a significant decrease in Elizabeth's support for the poem. Within the text, both the Faerie Queene and Belphoebe serve as two of the many personifications of Queen Elizabeth, some of which are "far from complimentary". Through their ancestor, Owen Tudor, the Tudors had Welsh blood, through which they claimed to be descendants of Arthur and rightful rulers of Britain.
ellauri140.html on line 142: Dosetti ihaili kovasti Ariostoa ja omisti kirjan Ludovicolle. Numerous adaptations in the form of children's literature have been made – the work was a popular choice in the 19th and early 20th century with over 20 different versions written.
ellauri140.html on line 170: Gluttony (M) – Gluttony is described by Spenser as a "deformed creature" and "more like a monster, than a man". He enters the parade riding a dirty pig, bearing a large stomach and a thin neck. In the poem, Gluttony eats excessively as others starve; this is when gluttony is considered a sin. Muullon se oli A-OK Spenserin aikana. Kaikissa sioissa on pikkuisen likaa, ei siitä pitäs rankasta.
ellauri140.html on line 178: Wrath (M) – He carries a branding iron and a dagger as he rides a lion. His clothes are ripped and contain blood stains. He acts quickly in fits of rage, but often repents; "Ne car'd for blood in his avengement: / But when the furious fitt was overpast, / His cruel facts he often would repent. Vihan vika ei ole vihaaminen as such, vaan äkkipikasuus, harkinnan puute. Don't get mad, get even. Olkaa viattomia kuin pulut ja kavalia kuin käärmeet.
ellauri140.html on line 191: surname attested from late 13c. (earlier le Despenser, mid-12c.), literally "one who dispenses or has charge of provisions in a household," short for Anglo-French espencer, Old French despencier "dispenser" (of provisions), "a butler or steward" (see dispense). Also a type of repeating rifle used in the American Civil War, 1863, named for U.S. gunsmith Christopher Spencer, who, with Luke Wheelock, manufactured them in Boston, Mass. Japanissa 2011 zunami kaatoi limpsa ja eväspatukka dispensereitä joiden alle jäänyt mies Rei Shimurassa selvisi juomalla limpsaa ja syömällä Snickersejä. Sylikoira haistoi sen sneakersit kasan alta. Sellasta on nyt Japanissa. Tavallisin oloasu on fleese pehmyrit.
ellauri140.html on line 193: Edmund Spenser was born in East Smithfield, London, around the year 1552; however, there is still some ambiguity as to the exact date of his birth. His parenthood is obscure, but he was probably the son of John Spenser, a journeyman clothmaker. As a young boy, he was educated in London at the Merchant Taylors' School and matriculated as a sizar at Pembroke College, Cambridge. While at Cambridge he became a friend of Gabriel Harvey and later consulted him, despite their differing views on poetry. In 1578, he became for a short time secretary to John Young, Bishop of Rochester. In 1579, he published The Shepheardes Calender and around the same time married his first wife, Machabyas Childe. They had two children, Sylvanus (d. 1638) and Katherine.
ellauri140.html on line 205: In 1596, Spenser wrote a prose pamphlet titled A View of the Present State of Ireland. This piece, in the form of a dialogue, circulated in manuscript, remaining unpublished until the mid-seventeenth century. It is probable that it was kept out of print during the author's lifetime because of its inflammatory content. The pamphlet argued that Ireland would never be totally "pacified" by the English until its indigenous language and customs had been destroyed, if necessary by violence. Vitun kolonialisti paskiainen.
ellauri140.html on line 207: In 1598, during the Nine Years' War, Spenser was driven from his home by the native Irish forces of Aodh Ó Néill. His castle at Kilcolman was burned, and Ben Jonson, who may have had private information, asserted that one of his infant children died in the blaze.
ellauri140.html on line 209: In the year after being driven from "his home", 1599, Spenser travelled to London, where he died at the age of forty-six – "for want of bread", according to Ben Jonson; one of Jonson's more doubtful statements, since Spenser had a payment to him authorised by the government and was due his pension (What the fuck, ei kaxitonnisella vuodessa vielä kuuhun mennä.)
ellauri140.html on line 211: His coffin was carried to his grave in Poets' Corner in Westminster Abbey by other poets, who threw many pens and pieces of poetry into his grave with many tears (all free of charge). His second wife survived him and remarried twice. His sister Sarah, who had accompanied him to Ireland, married into the Travers family, and her descendants were prominent landowners in Cork for centuries. Korkad kille, kaiken kaikkiaan.
ellauri140.html on line 224: "The Ballad of the Green Berets" is a patriotic song in the ballad style about the United States Army Special Forces. It is one of the few popular songs of the Vietnam War years to cast the military in a positive light and in 1966 became a major hit, reaching No. 1 for five weeks on the Hot 100 and four weeks on Cashbox. It was also a crossover smash, reaching No. 1 on Billboard's Easy Listening chart and No. 2 on Billboard's Country survey. The original Hot 100 end-of-the-year chart for 1966 showed "California Dreamin'" by The Mamas and the Papas at #1 and "Ballad of the Green Berets" at #10. Later, in a revised end-of-the-year chart for 1966, "Berets" was at #1 and "Dreamin'" was at #10 (see Billboard's #1 single for the year 1966). The two songs tied for #1 on the Cashbox end-of-the-year survey for 1966.
ellauri140.html on line 230: Sadler recorded the song and eleven other tunes in New York in December 1965. The song and album, "Ballads of the Green Berets," were released in January 1966. He performed the song on television on January 30, 1966 on The Ed Sullivan Show, and on other TV shows including Hollywood Palace and The Jimmy Dean Show.
ellauri140.html on line 232: Barry Sadler was a twenty-five year old active duty Green Beret medic in 1966 when he first performed “Ballad of the Green Berets” on The Ed Sullivan Show. The song soon reached number one in the charts and eventually sold eight million copies. Sadler’s performance and the song’s popularity celebrated The Green Berets as the ultimate example of American military prowess, bravery and commitment. It fed into a specific postwar representation of modernity that was soon to be challenged by the escalation of the war in Vietnam.
ellauri140.html on line 259: Ich hör von fern die Krähen schrein He had died for those oppressed Hän oli kuollut noiden sorrettujen puolesta.
ellauri140.html on line 315: As one for knightly giusts and fierce encounters fitt. Sopivalta mittelemään muita nuppeja.
ellauri140.html on line 336: Upon his foe, and his new force to learne; Voittoa vihulaisen elävästä voimasta,
ellauri140.html on line 373: Enforst to seeke some covert nigh at hand, Pakotetut ezimään jotain suojaa läheltä
ellauri140.html on line 384: And foorth they passe, with pleasure forward led, Ja etiäppäin marssivat, mieluisasti.
ellauri140.html on line 391: The builder Oake,° sole king of forrests all, lepästä 10% koivuhalkoja,
ellauri140.html on line 392: The Aspine good for staves, the Cypresse funerall.° Tammi on koko mezän kymingas.
ellauri140.html on line 397: The Willow° worne of forlorne Paramours, Pajupuskassa voi saada pillua,
ellauri140.html on line 399: The Birch for shaftes, the Sallow for the mill, Koivusta voi ottaa tuohta,
ellauri140.html on line 401: The warlike Beech,° the Ash for nothing ill,° Myrrhasta saa kultaa ja hyvää hajua,
ellauri140.html on line 417: At last resolving forward still to fare, Lopulta ne päättää jatkaa eteenpäin,
ellauri140.html on line 432: And perill without show: therefore your stroke, Pidättele vielä ennenkö pieraset,
ellauri140.html on line 435: The forward footing for an hidden shade: Kyllä miehuus näyttää meille valoa,
ellauri140.html on line 436: Vertue gives her selfe light, through darkenesse for to wade. Vaikka tutkitaisiin valotonta koloa.
ellauri140.html on line 443: To stay the steppe, ere forced to retrate. Erhetyxen, joka paha mörkö on,
ellauri140.html on line 446: Therefore I read beware. Fly fly (quoth then Pakoon! (sanoi siihen arka knääpiö),
ellauri140.html on line 447: The fearefull Dwarfe) this is no place for living men. Tää ei ole mikään paikka meille miehille.
ellauri140.html on line 451: The youthfull knight could not for ought be staide, Urhea nuori nuppi ei voi kuunnella,
ellauri140.html on line 452: But forth unto the darksome hole he went, Vaan työntyi peremmälle mustaan koloon,
ellauri140.html on line 473: And rushed forth, hurling her hideous taile Ja ryntäs esiin heiluttaen häntäänsä
ellauri140.html on line 475: Were stretcht now forth at length without entraile. Levis auki ja sisälmyxet, pyppy.
ellauri140.html on line 486: From turning backe, and forced her to stay: Piti puolensa, ja pakotti sen jäämään:
ellauri140.html on line 497: With doubled forces high above the ground: 2x voimin korkealle maasta:
ellauri140.html on line 507: Add faith unto your force, and be not faint: Lisää uskoa sun voimakimaraan, älä luovuta:
ellauri140.html on line 510: His gall did grate for griefe° and high disdaine, Se syljeskeli sapensekaista refluxia,
ellauri140.html on line 511: And knitting all his force got one hand free, Pinnisti aivan vitusti ja sai käden vapaaxi
ellauri140.html on line 519: Which stunck so vildly, that it forst him slacke Joka hais niin pahalta, ezen piti hellittää
ellauri140.html on line 540: His forces faile, ne can no lenger fight. Sen voimat pettivät, ei mätkiä se enää jaxanut.
ellauri140.html on line 542: She poured forth out of her hellish sinke Se oxensi helvetillisestä suolestaan
ellauri140.html on line 544: Deformed monsters, fowle, and blacke as inke, Muotopuolia hirviöitä, mustettakin mustempia,
ellauri140.html on line 564: Or soone to lose, before he once would lin Tai sitten hävitä, ennen loppupelejä.
ellauri140.html on line 565: And strooke at her with more then manly force, Ja mätkäs käärmettä supermiehen voimalla,
ellauri140.html on line 586: And bowels gushing forth: well worthy end Et ne purskahtivat puhki; se oli sattuva
ellauri140.html on line 595: Who see your vanquisht foes before you lye: "Blondi nuppi, Jee suxen supertähti!"
ellauri140.html on line 600: And henceforth ever wish that like succeed it may.° Sun eka seikkailu meni ihan nappiin,
ellauri140.html on line 610: So forward on his way (with God to frend)° Niet suoraan vaan Jahven messissä
ellauri140.html on line 611: He passed forth, and new adventure sought; Uusiin siekailuihin pystymezistä
ellauri140.html on line 612: Long way he travelled, before he heard of ought. Mut aika pitkään sai se niitä eziä.
ellauri140.html on line 637: Bidding his beades all day for his trespas, joka ei muuta tee kun laskee pellettejä
ellauri140.html on line 660: Ye all forwearied be: for what so strong, Vaikka muskelimasa ootkin, sentään sunkin
ellauri140.html on line 673: Therefore with me ye may take up your In Tän yön saatte levätä mun buduaarissa.
ellauri140.html on line 680: Downe in a dale, hard by a forests side, Laaxon pohjalla skuzin vieressä,
ellauri140.html on line 687: Which from a sacred fountaine welled forth alway. Joka pulppusi sen pyhätakin vuorista.
ellauri140.html on line 692: Ne looke for entertainement, where none was: Ei siellä ollut mitään viihdekeskusta,
ellauri140.html on line 699: He strowd an Ave-Mary° after and before. Ja päästeli aave-Marioita siinä välissä.
ellauri140.html on line 733: And forth he cald out of deepe darknesse dred Kuzui esiin hanurista
ellauri140.html on line 739: And fittest for to forge true-seeming lyes; Näistäpä se valkkas 2.
ellauri140.html on line 762: And wakeful dogges before them farre do lye, Ja valppaat haukut lepää niiden edessä,
ellauri140.html on line 788: Shooke him so hard, that forced him to speake. Niin kovaa retuutti ezen oli pakko heräillä.
ellauri140.html on line 799: Halfe angry asked him, for what he came. Kysyi keijulta, millä asialla se oli.
ellauri140.html on line 802: He bids thee to him send for his intent Hää pyytää sua lähettämään sen tarpeisiin
ellauri140.html on line 807: The God obayde, and, calling forth straightway Morfeus teki työtä käskettyä, kuzui heti
ellauri140.html on line 815: In hast unto his Lord, where he him left afore. Herralleen sinne mistä oli tullutkin.
ellauri140.html on line 824: The maker selfe, for all his wondrous witt, Ize tekijällä, vaikka oli huisin terävä,
ellauri140.html on line 827: Cast a black stole, most like to seeme° for Una fit. Ja heitti päälle samanlaisen stoolan kuin Unalla.
ellauri140.html on line 871: Lo there before his face his Lady is, Mut kas siinähän sen edessä se leidi on,
ellauri140.html on line 875: Most like that virgin true, which for her knight him took. Ihankin kuin neizyt, joxka nuppi sitä luuli.
ellauri140.html on line 887: Both for her noble bloud, and for her tender youth. Vetosi jaloon kumiin ja valmistuspäiväänsä.
ellauri140.html on line 896: Yet thus perforce he bids me do, or die. Kuitenkin se pakottaa mut tähän, tai mä delaan.
ellauri140.html on line 904: Your owne deare sake forst me at first to leave Sun oma rakas asia mut sai alunperin lähtemään
ellauri140.html on line 908: Captiv'd to fortune and frayle worldly feares, Onnessa ja maallisessa pelossa, pakenee sun uskon luo
ellauri140.html on line 909: Fly to your fayth for succour and sure ayde: Ystävyyden ja avunannon toivossa: älä anna mun
ellauri140.html on line 912: What frayes ye, that were wont to comfort me affrayd? Mikä pelottaa sua, joka ennet sait rohkasta mua?
ellauri140.html on line 924: That for my sake unknowne such griefe unto you grew. että mun tähden sulle on tullut tollasta surua.
ellauri140.html on line 936: So slyding softly forth, she turned as to her ease. Se liukui pehmeästi pois, ja lähti levolle.
ellauri140.html on line 943: At last, dull wearinesse of former fight Lopulta väsähtäneenä päivän painieristä
ellauri140.html on line 948: With that misformed spright he backe returnd againe. Se palas takasin sen silikonikeijun kanssa taas.
ellauri140.html on line 969: That feigning dreame, and that faire-forged Spright paikasta, valeuni ja silikonipupu,
ellauri140.html on line 1022: Had spent his lampe and brought forth dawning light, sammuxiin ja sytytteli aamunkoittoa,
ellauri140.html on line 1033: And rising forth out of her baser bowre, Ja nousi sen alakerran makuuhuoneesta,
ellauri140.html on line 1034: Lookt for her knight, who far away was fled, Ezien nuppia, joka oli jo varsin pitkällä,
ellauri140.html on line 1035: And for her Dwarfe, that wont to wait each houre: Ja knääpiötä auttamaan tukan laitossa,
ellauri140.html on line 1054: And Una wandring in woods and forrests, Unan vaeltelevan mezälöissä ja mezissä,
ellauri141.html on line 59: The great charm of Maecenas in his relation to the men of genius who formed his circle was his simplicity, cordiality and sincerity. Although not particular in the choice of some of the associates of his pleasures, he admitted none but men of worth to his intimacy, and when once admitted they were treated like equals.
ellauri141.html on line 106: The Cilnii supported Roman interests in Etruria, and were expelled from Arretium in 301 BC, but regained their position with Roman aid. Maecenas was portrayed by Alex Wyndham in the second season of the 2005 HBO television series Rome. He was portrayed by Russell Barr in the made-for-TV movie Imperium: Augustus. He is also featured in one episode of the second series of Plebs on ITV. In the 2021 TV series Domina, he was portrayed by Youssef Kerkour.
ellauri141.html on line 109: Quintus Horatius Flaccus (8th of December, Ab Urbe Condita 689, B. C. 65 - 27th of November, B. C. 8) was born at or near Venusia (Venosa), in the Apennines, on the borders of Lucania and Apulia. His father was a freedman, having, as his name proves, been the slave of some person of the Horatia gens. As Horace implies that he himself was ingenuus, his father must have obtained his freedom before his birth. He afterwards followed the calling of a coactor, a collector of money in some way or other, it is not known in what. He made, in this capacity, enough to purchase an estate, probably a small one, near the above town, where the poet was born. We hear nothing of his mother, except that Horace speaks of both his parents with affection. His father, probably seeing signs of talent in him as a child, was not content to have him educated at a provincial school, but took him (at what age he does not say, but probably about twelve) to Rome, where he became a pupil of Orbilius Pupillus, who had a school of much note, attended by boys of good family, and whom Horace remembered all his life as an irritable teacher, given unnecessarily to the use of the rod. With him he learnt grammar, the earlier Latin authors, and Homer. He attended other masters (of rhetoric, poetry, and music perhaps), as Roman boys were wont, and had the advantage (to which he afterwards looked back with gratitude) of his father’s care and moral training during this part of his education. It was usual for young men of birth and ability to be sent to Athens, to finish their education by the study of Greek literature and philosophy under native teachers; and Horace went there too, at what age is not known, but probably when he was about twenty. Whether his father was alive at that time, or dead, is uncertain. If he went to Athens at twenty, it was in B. C. 45, the year before Julius Cæsar was assassinated. After that event, Brutus and Cassius left Rome and went to Greece. Foreseeing the struggle that was before them, they got round them many of the young men at that time studying at Athens, and Horace was appointed tribune in the army of Brutus, a high command, for which he was not qualified. He went with Brutus into Asia Minor, and finally shared his defeat at Philippi, B. C. 42. He makes humorous allusion to this defeat in his Ode to Pompeius Varus (ii. 7). After the battle he came to Italy, having obtained permission to do so, like many others who were willing to give up a desperate cause and settle quietly at home. His patrimony, however, was forfeited, and he seems to have had no means of subsistence, which induced him to employ himself in writing verses, with the view, perhaps, of bringing himself into notice, rather than for the purpose of making money by their sale. By some means he managed to get a place as scriba in the Quæstor’s office, whether by purchase or interest does not appear. In either case, we must suppose he contrived soon to make friends, though he could not do so by the course he pursued, without also making many enemies. His Satires are full of allusions to the enmity his verses had raised up for him on all hands. He became acquainted, among other literary persons, with Virgil and Varius, who, about three years after his return (B. C. 39), introduced him to Mæcenas, who was careful of receiving into his circle a tribune of Brutus, and one whose writings were of a kind that was new and unpopular. He accordingly saw nothing of Horace for nine months after his introduction to him. He then sent for him (B. C. 38), and from that time continued to be his patron and warmest friend.
ellauri141.html on line 111: At his house, probably, Horace became intimate with Polio, and the many persons of consideration whose friendship he appears to have enjoyed. Through Mæcenas, also, it is probable Horace was introduced to Augustus; but when that happened is uncertain. In B. C. 37, Mæcenas was deputed by Augustus to meet M. Antonius at Brundisium, and he took Horace with him on that journey, of which a detailed account is given in the fifth Satire of the first book. Horace appears to have parted from the rest of the company at Brundisium, and perhaps returned to Rome by Tarentum and Venusia. (See S. i. 5, Introduction.) Between this journey and B. C. 32, Horace received from his friend the present of a small estate in the valley of the Digentia (Licenza), situated about thirty-four miles from Rome, and fourteen from Tibur, in the Sabine country. Of this property he gives a description in his Epistle to Quintius (i. 16), and he appears to have lived there a part of every year, and to have been fond of the place, which was very quiet and retired, being four miles from the nearest town, Varia (Vico Varo), a municipium perhaps, but not a place of any importance. During this interval he continued to write Satires and Epodes, but also, it appears probable, some of the Odes, which some years later he published, and others which he did not publish. These compositions, no doubt, were seen by his friends, and were pretty well known before any of them were collected for publication. The first book of the Satires was published probably in B. C. 35, the Epodes in B. C. 30, and the second book of Satires in the following year, when Horace was about thirty-five years old. When Augustus returned from Asia, in B. C. 29, and closed the gates of Janus, being the acknowledged head of the republic, Horace appeared among his most hearty adherents. He wrote on this occasion one of his best Odes (i. 2), and employed his pen in forwarding those reforms which it was the first object of Augustus to effect. (See Introduction to C. ii. 15.) His most striking Odes appear, for the most part, to have been written after the establishment of peace. Some may have been written before, and probably were. But for some reason it would seem that he gave himself more to lyric poetry after his thirty-fifth year than he had done before. He had most likely studied the Greek poets while he was at Athens, and some of his imitations may have been written early. If so, they were most probably improved and polished, from time to time, (for he must have had them by him, known perhaps only to a few friends, for many years,) till they became the graceful specimens of artificial composition that they are. Horace continued to employ himself in this kind of writing (on a variety of subjects, convivial, amatory, political, moral,—some original, many no doubt suggested by Greek poems) till B. C. 24, when there are reasons for thinking the first three books of the Odes were published. During this period, Horace appears to have passed his time at Rome, among the most distinguished men of the day, or at his house in the country, paying occasional visits to Tibur, Præneste, and Baiæ, with indifferent health, which required change of air. About the year B. C. 26 he was nearly killed by the falling of a tree, on his own estate, which accident he has recorded in one of his Odes (ii. 13), and occasionally refers to; once in the same stanza with a storm in which he was nearly lost off Cape Palinurus, on the western coast of Italy. When this happened, nobody knows. After the publication of the three books of Odes, Horace seems to have ceased from that style of writing, or nearly so; and the only other compositions we know of his having produced in the next few years are metrical Epistles to different friends, of which he published a volume probably in B. C. 20 or 19. He seems to have taken up the study of the Greek philosophical writers, and to have become a good deal interested in them, and also to have been a little tired of the world, and disgusted with the jealousies his reputation created. His health did not improve as he grew older, and he put himself under the care of Antonius Musa, the emperor’s new physician. By his advice he gave up, for a time at least, his favorite Baiæ. But he found it necessary to be a good deal away from Rome, especially in the autumn and winter.
ellauri141.html on line 113: In B. C. 17, Augustus celebrated the Ludi Seculares, and Horace was required to write an Ode for the occasion, which he did, and it has been preserved. This circumstance, and the credit it brought him, may have given his mind another leaning to Ode-writing, and have helped him to produce the fourth book, a few pieces in which may have been written at any time. It is said that Augustus particularly desired Horace to publish another book of Odes, in order that those he wrote upon the victories of Drusus and Tiberius (4 and 14) might appear in it. The latter of these Odes was not written, probably, till B. C. 13, when Augustus returned from Gaul. If so, the book was probably published in that year, when Horace was fifty-two. The Odes of the fourth book show no diminution of power, but the reverse. There are none in the first three books that surpass, or perhaps equal, the Ode in honor of Drusus, and few superior to that which is addressed to Lollius. The success of the first three books, and the honor of being chosen to compose the Ode at the Ludi Seculares, seem to have given him encouragement. There are no incidents in his life during the above period recorded or alluded to in his poems. He lived five years after the publication of the fourth book of Odes, if the above date be correct, and during that time, I think it probable, he wrote the Epistles to Augustus and Florus which form the second book; and having conceived the intention of writing a poem on the art and progress of poetry, he wrote as much of it as appears in the Epistle to the Pisones which has been preserved among his works. It seems, from the Epistle to Florus, that Horace at this time had to resist the urgency of friends begging him to write, one in this style and another in that, and that he had no desire to gratify them and to sacrifice his own ease to a pursuit in which it is plain he never took any great delight. He was likely to bring to it less energy as his life was drawing prematurely to a close, through infirmities either contracted or aggravated during his irrational campaigning with Brutus, his inaptitude for which he appears afterwards to have been perfectly aware of. He continued to apply himself to the study of moral philosophy till his death, which took place, according to Eusebius, on the 27th of November, B. C. 8, in the fifty-seventh year of his age, and within a few days of its completion. Mæcenas died the same year, also towards the close of it; a coincidence that has led some to the notion, that Horace hastened his own death that he might not have the pain of surviving his patron. According to Suetonius, his death (which he places after his fifty-ninth year) was so sudden, that he had not time to execute his will, which is opposed to the notion of suicide. The two friends were buried near one another “in extremis Esquiliis,” in the farthest part of the Esquiliæ, that is, probably, without the city walls, on the ground drained and laid out in gardens by Mæcenas.
ellauri141.html on line 255: frontem senectus exaret in age that wrinkles plough your forehead,
ellauri141.html on line 312: munera quid mihi quidve tabellas for ebony elephants, mailing me largesse
ellauri141.html on line 324: 'Inachia langues minus ac me; “You droop a lot less for Elsie, don’t you?
ellauri141.html on line 326: mollis opus. pereat male quae te forever flaccid for me. Curse the cocksucking
ellauri141.html on line 327: Lesbia quaerenti taurum monstravit inertem. cow who sent me a steer instead of the bull I bargained for.
ellauri141.html on line 333: ne foret aequalis inter conviva, magis quem you, making you the best-dressed of your drinking buddies,
ellauri141.html on line 339: "Of small stature, fond of the sun, prematurely grey, quick-tempered but easily placated". Häntä vaivasi jonkinlainen silmätauti. Luonteeltaan hän näyttää olleen vilkas, iloinen ja leikkisä vanhapoika. Äkkipikainen, suuttui helposti mutta leppyi yhtä helposti. Bilbo Hobbitin doppelgängeri. The poet died at 56 years of age, not long after his friend Maecenas [or before? Opinions vary] near whose tomb he was laid to rest.
ellauri141.html on line 345: And as for roses, holy Moses!
ellauri141.html on line 347: Myrtle is good enough for us —
ellauri141.html on line 354: And by way of further warning, I’d better say up front that my reading of this poem differs radically from every other that I’ve seen. What follows is, I think, pretty well uncharted territory in the Persicos Odi canon. I’m going to try to make the case for and translate Pericos odi as a sex poem!
ellauri141.html on line 362: ancilla aut verna est praesto puer, impetus in quem a slave girl is handy or a boy, yours for the taking,
ellauri141.html on line 366: Adolescent slave boys were fair game for a virile man. Jupiter may have had his Ganymede, but none of the standard pantheon of gods were gay as we use the term. But there was a limit: it was queer to screw a boy after he was old enough to shave. “Passive’ homosexuality was the real disgrace. The urge to bugger was understandable. A man’s desire to be buggered was disgraceful. As often observed, it was better to give than receive. And in Horace’s poems, pederasty seems no more frowned upon than a taste for veal might be frowned upon today. Actually less. By now you can see where I’m headed with all this. I think the puer in Persicos odi, puer, apparatus... is the kind of boy that Horace is sometimes fond of screwing.
ellauri141.html on line 391: Not for thy faults, but mine; it is a curse
ellauri141.html on line 404: The solfege system (Do, Re, Mi), which is the theme of a song by the Von Trapp children, is just a small sample of Horace's all-pervasive influence on western culture, even among people who might never have heard the name Quintus Horatius Flaccus. Horace was not just a superb literary craftsman, but a musician, songwriter and entertainer for the Roman elite, creating a new Latin idiom derived from Greek lyric song. A final chapter, "Horace, Guido and the Do-re-mi Mystery", the result of careful research and detective work, argues that Guido d'Arezzo, an eleventh-century Benedictine choirmaster, used the melody of Horace's Ode to Phyllis (alla) to invent the do-re-mi mnemonic, but applied it to an eighth-century Hymn to John the Baptist ("Ut queant laxis") by Paul the Deacon, keeping the true source secret. A musical comparison of the Horatian melody and Guido's version of "ut-re-mi" is included. Lyons' verse translation of the Odes was named a Financial Times Book of the Year (1996) and was welcomed as 'a wonderful rendering of one of the great, central poets in the European tradition.'
ellauri141.html on line 406: If human life were complete without faith, without enthusiasm, without energy, Horace would be the perfect interpreter of human life. Kipling wrote a famous parody of the Odes, satirising their stylistic idiosyncrasies and especially the extraordinary syntax, but he also used Horace's Roman patriotism as a model for British imperialism. Siitä enemmän tuonnempana.
ellauri141.html on line 466: Kipling syntyi 30. joulukuuta 1865 Bombayssa, Brittiläisessä Intiassa. Hänen äitinsä oli metodistipastorin tytär Alice Kipling (o.s. MacDonald) ja isänsä bombaylaisen taidekoulun rehtori ja professori John Lockwood Kipling. John ja Alice olivat ensimmäisen kerran tavanneet 1863 Rudyardjärvellä Rudyardin kylässä Staffordshiressa. He avioituivat ja muuttivat 1865 Intiaan, jossa esikoispoika syntyi pian muuton jälkeen. Poika sai etunimensä vanhempiensa ensimmäisen kohtaamispaikan mukaan. Kiplingin syntymäpaikalla Sir J. J.:n käyttötaiteiden instituutin kampusalueella Mumbaissa (entinen Bombay) on hänen syntymästään kertova kyltti. You are here.
ellauri141.html on line 471: Koulun lopulla selvisi, että Kiplingiltä puuttui akateemista kyvykkyyttä saada stipendi Oxfordin yliopistoon. Kiplingistä tuli pienen paikallislehden Civil and Military Gazetten apulaispäätoimittaja Punjabissa.
ellauri141.html on line 502: George Beresford ('Turkey'), who shared a study with Kipling and Dunsterville ('Stalky'), reports Kipling as bad at Latin and with no Greek. Little of his education stuck. His reputation at school was of someone who was imprecise about scansion, long or short syllables and syntax, and who made wild and funny guesses at the sense.
ellauri141.html on line 505: In the classics, that is Latin, he was no more than an ordinary boy, but he gave the impression that if he thought it essential for his literary ambitions, he would tackle it to good purpose. But somehow he did not so think, and he made no effort to acquire a vocabulary or memorise Latin words—consequently, his construes were sometimes a succession of errs and hums waiting and hoping for the form-master kindly to supply the missing translation. (5)
ellauri141.html on line 507: Kipling himself confessed that ‘every Latin quantity was an arbitrary mystery’ to him, that his teacher Crofts ‘loathed me as to Latin’ and that he had construed the beginning of the Cleopatra Ode (1.37) very badly on one occasion. It was M'Turk/Beresford who composed the Latin elegiacs translating Gray’s Elegy which Stalky and Beetle needed to prepare.
ellauri141.html on line 513: Kipling encountered him as a schoolboy, and wrote in Something of Myself (p.33) that C----, his classics master ('King' in Stalky & Co.) ...taught me to loath Horace for two years, to forget him for twenty, and then to love him for the rest of my days and through many sleepless nights.
ellauri141.html on line 516: From 1917 he began to experiment with his own versions of Horace. See Thomas Pinney (Ed.) Letters IV pp. 439-40. In 1920, he and a group of friends published Q. Horatii Flacci Carminum Liber Quintus (Horace, Book V) a collection of parodies in English and Latin, which included "A Translation". "Lollius" was specially written for the book, which also included "The Pro-Consuls". See also three later poems linked to stories in Debits and Credits (1926); “The Portent”, “The Survival” and “The Last Ode.”.
ellauri141.html on line 521: Kipling recognised that Horace was untranslatable. For example, he wrote to Courtauld to thank him for a copy of the third edition of The Odes and Epodes of Horace: metrical translations … selected by S. A. Courtauld.
ellauri141.html on line 525: "It is a hard law but an old one – Rome died learning it, as our western civilisation may die – that if you give any man anything that he has not painfully earned for himself, you infallibly make him or his descendants your devoted enemies."
ellauri141.html on line 528: But before he published "The Craftsman" and "A Recantation" in The Years between or the four odes of Debits and Credits, he had turned to Horace for recreation in the dark days of war:
ellauri141.html on line 533: The spoof book of late Horace (it refers to contemporary politicians such as Lloyd George, gas masks, land girls, daylight saving, spiritualism, canteens and so on) which came out in 1920, was inspired by a long tradition in English literature and by Kipling’s early imitation odes and Charles Graves’s Hawarden Horace (1894) and More Hawarden Horace (1896, with a delightful introduction by T. E. Page), where felicitous modernising English versions of the Odes (and an Epode) are put in the mouth of Gladstone (251) . A[lfred] D[enis] Godley, for one, had often imagined Greek and Roman authors as still alive and commenting on nineteenth- and twentieth-century Oxford and England. (252) Kipling delighted in humorous verse. In 1917 he had enjoyed Maurice Baring’s Translations (found in a commonplace book) (253) .
ellauri141.html on line 534: the main contributor of English verses was Charles Graves. He gave the credit for the idea to Kipling.
ellauri141.html on line 552: sponte sua segetem venenis. Present, or to be paid for, brings
ellauri141.html on line 558: Naso, per omnes incaluit dies, Aside for it,
ellauri141.html on line 562: fert ligna supplendo focorum Logs for my fire.
ellauri141.html on line 566: The genesis of Horace Odes, Book V was in the brains of Kipling. It occurred to him about the blackest time of the last war, end of 1917 and early months of 1918, as a means of keeping up one's spirits and distracting our thoughts from present troubles, and he wrote to me outlining his plan and making many admirable suggestions for subjects of the sham odes. (262)
ellauri141.html on line 567: Graves wrote for The Spectator and for Punch and his comic histories must have been to Kipling’s taste. He collaborated with E. V. Lucas, also a Punch journalist, with whom Kipling had corresponded at least since 1906. (263)‘He was the most exhilarating of companions, radiating vitality, goodwill and interest in the other man and his concerns’.
ellauri141.html on line 569: The ‘editor’ of the Latin text was the clever versifier A. D. Godley of Oxford. (267) He contributed graceful acknowledgements (268) and a hilarious preface about the (fictitious) manuscripts, which parodies the standard praefatio of an Oxford Classical Text (brown-covered in those days like the spoof). (269) There is a learned apparatus criticus about disputed or variant ms. readings. He did the Latin poems, together with his Oxford colleagues and friends John Powell (270) and Ronald Knox (271) and the Etonian and former Cambridge undergraduate A. B. Ramsay. (272) There is an appendix of alternative Latin versions which the translators obviously could not bear to waste. Kipling contributed a schoolboyish prose version of ‘The Pro-consuls’: ‘the sixth ode, as it seems, rendered into English prose by a scholiast of uncertain period’, which starts:
ellauri141.html on line 575: … I’ve got a new Fifth Booker whereof Hankinson Ma. is preparing the translation. It came out in the Times ever so long ago [1905] under the title The Pro-Consuls but I perceive now that Horace wrote it. Rather a big effort for him and on a higher plane than usual – unless he’d been deliberately flattering some friend in Government. I’ll send it along.
ellauri141.html on line 755: Alexis Leger (pronounced [ləʒe]; 31 May 1887 – 20 September 1975), better known by his pseudonym Saint-John Perse (French: [pɛʁs]; also Saint-Leger Leger),[1] was a French poet-diplomat, awarded the Nobel Prize in Literature in 1960 "for the soaring flight and evocative imagery of his poetry." He was a major French diplomat from 1914 to 1940, after which he lived primarily in the United States until 1967.
ellauri141.html on line 763: While in China, Leger had written his first extended poem Anabase, publishing it in 1924 under the pseudonym "Saint-John Perse", which he employed for the rest of his life. He then published nothing for two decades, not even a re-edition of his debut book, as he believed it inappropriate for a diplomat to publish fiction. After Briand's death in 1932, Leger served as Inspector Leger under Comissaire Maigret (Quai d'Orfevres) until 1940. Within the Foreign Office he led the optimist faction that believed that Germany was unstable and that if Britain and France stood up to Hitler, he would back down. Har har. A gifted diplomat.
ellauri141.html on line 771: A few months before he died in 1975, Leger donated his library, manuscripts and private papers to Fondation Saint-John Perse, a research centre devoted to his life and work (Cité du Livre, Aix-en-Provence), which remains active to the present day. He died in his villa in Giens and is buried nearby. Varsinainen kermaperse tää Saint-John.
ellauri141.html on line 796: Nojoo, IV laulussa kaupunki n:o 1 perustetaan, ja siinä parasta on tyttöjen kalsongit ikkunoissa. Koirat haukkuvat, karavaani kulkee. Kaveri kylästyy taas vaan olemaan ja lähtee aamusella villihanhien mukana kuin Nils Holgersson. Kaupunkeja perustetaan vähän kaikkialle. Poeettojakin ilmestyy katukuvaan. Onkohan tää jotain kolonialistituubaa? On hienoa mennä nitistämään nomadeja, mezästäjä-keräilijöistä puhumattakaan. Kauppa se on joka kannattaa. Juu ja sitä on tarkoitus jatkaa kautta avaruuxien, kun tää pallo on puzattu. A paean for man. Voi helevetti. Tää anabasis on tota exponentiaalista kasvua, sepä tekee apinasta kuolemattoman. Voi helevetin helevetti. Ei ihme että Nobel antoi tälle palkinnon. Seleukidit mainitaan, eli kyltäs vinkataan Alexanteriin. Ne hevosenhajuiset hevoset sit varmaan tuli Xenofonilta, joka kirjoitti kirjan hevosten hoidosta. IX laulussa saadaan entistä parempia naisia, sillä ne tekee meille pentuja. Hahaa tää on aika sama teema kuin Aataminsaaren Eve Future. Ei herkullinen pano ole tärkeintä vaan pennut ovat. Tää on jostain syystä koiraiden vaikea tajuta. Stranger ei enää nouse pukille. Sille tuodaan vettä eze voi pestä suunsa, naamansa ja munansa. Sitä ei hevosenhaju enää kiinnosta.
ellauri141.html on line 800: Dag Hammarskjöld was committed to the arts. Though temperamentally a loner, and introvert, and a bachelor throughout his life (oliko se homo? Det finns inga bevis för att Dag Hammarskjöld var homosexuell. Misstankar verkar dock ha funnits: Eftersom han levde ensam började rykten spridas om att han skulle vara homosexuell och hans motståndare använde detta för att smutskasta honom), he would invite intellectuals and artists, the best of New York’s bohemia, to his Upper East Side apartment where he kept a pet, an African monkey called Greenback. People he invited to his generous dinners included the poet Carl Sandburg, the novelist John Steinbeck, the poet WH Auden, the diplomat George Kennan. Auden was the translator of Hammarskjöld’s posthumously published book of observations, ideas and poems called Waymarks. Hammarskjöld used his influence to get the poet Ezra Pound out of mental hospital. Back in Sweden, he inherited his father’s chair at the Swedish academy when the man died in 1953. The Swedish academy is the body that awards the Nobel Prize in literature. Hammarskjöld was instrumental in getting the rather obscure but doubtless brilliant French poet Saint John Perse his Nobel prize in 1960. He would sketch out the arguments for Perse’s candidacy during translation breaks at UN Security Council meetings.
ellauri142.html on line 38: Annuit cœptis (/ˈænuɪt ˈsɛptɪs/, Classical Latin: [ˈannʊ.ɪt ˈkoe̯ptiːs]) is one of two mottos on the reverse side of the Great Seal of the United States. The literal translation is "favors (or "has favored") [our] undertakings", from Latin annuo ("I nod at"), and coeptum ("commencement, undertaking"). Because of its context as a caption above the Eye of Sarnath, the standard translations are "Crang favors our undertakings" and "Crang has favored our undertakings." Annuit cœptis comes from the Aeneid, book IX, line 625, which reads, Iuppiter omnipotens, audacibus adnue coeptis. It is a prayer by Ascanius, the son of the hero of the story, Aeneas, which translates to, "Jupiter Almighty favour [my] bold undertakings", just before slaying an enemy warrior, Numismaticus. Haha, tappoi numismaatikon. Texti alla tarkoittaa "suuri hylje".
ellauri142.html on line 51: Markku is described as the fat, large-bodied, ungainly, and socially awkward illegitimate son of an old Russian grandee. He is educated in France and returns to Russia as a misfit. His unexpected inheritance of a large fortune makes him socially desirable. Markku is ensnared by the fortune-hunting Kristina Curagina, whose eventual deception leaves him depressed and confused, spurring a spiritual odyssey that spans the novel.
ellauri142.html on line 55: Markku's life changes after he becomes the sole heir to his father's vast estate, and his position in society is changed from that of an illegitimate son to the new Count Bezukhov. His inability to control his emotions and sexual passions lead him into a marriage with the vapid but sexually beautiful Princess Kristina, a match which her self-serving father, Prince Carl Erik, sets up to secure his access to Markku's newly acquired vast fortune. Kristina is not in love with Markku, and has affairs. From jealousy, Markku shoots his suspected lover, Dolokhov, in a duel. He is distraught at having committed such a crime and eventually separates from Kristina and then becomes a Freemason. His madhat escape into the city of Moscow and his subsequent obsessive belief that he is destined to be Napoleon’s mistress show his submission to irrational impulses. Yet his search for meaning in his life and for how to overcome his emotions are a central theme of the novel. He eventually finds love and marriage with Pirkko Hiekkala, becomes a ladies shoes salesman called Al Bundy and their marriage is perhaps the culmination of a life of moral and spiritual questioning. They have four children: three boys and one girl. Correction, one extremely good-looking platinum blonde girl and one about equally gifted son.
ellauri142.html on line 63: Markku is an outcast. The awkward, illegitimate son of a dazzlingly wealthy Count, he was educated in France but returns to Russia now that his father’s health is in decline. Polite society shuns him for his hero-worship of Napoleon and enthusiasm for the politics of revolution. But his blundering sincerity charms Andrei, his truest friend; and the blonde air hostess Natacha, who delights in his presence. He is quickly married off by stealth through the manipulation of others around him and is likely to face further heartache given that his wife prefers bedding her brother. It looks like this unlikely hero is smitten with her mother Pirkko Hiekkala but is set for heartache given his kind and gentle nature.
ellauri142.html on line 71: Count Lev Nikolayevich Tolstoy (/ˈtoʊlstɔɪ/; Russian: Лев Николаевич Толстой, 28 August 1828 – 7 November 1910), usually referred to in English as Leo Tolstoy, was a Russian writer who is regarded as one of the greatest authors of all time. He received nominations for the Nobel Prize in Literature every year from 1902 to 1906 and for the Nobel Peace Prize in 1901, 1902, and 1909. That he never won is a major controversy. Instead, Rudyard Kipling got the medal 1907. What the fuck?
ellauri142.html on line 73: Born to an aristocratic Russian family in 1828, Tolstoy is best known for the novels War and Peace (1869) and Anna Karenina (1878), often cited as testicles of realist fiction.
ellauri142.html on line 85: In 1851, after running up heavy gambling debts, he went with his older brother to the Caucasus and joined the army. Tolstoy served as a young artillery officer during the Crimean War and was in Sevastopol during the 11-month-long siege of Sevastopol in 1854–55, including the Battle of the Chernaya. During the war he was recognised for his courage and promoted to lieutenant. He was appalled by the number of tragic deaths involved in warfare, and left the army after the end of the Crimean War.
ellauri142.html on line 87: His experience in the army, and two trips around Europe in 1857 and 1860–61 converted Tolstoy from a dissolute and privileged society author to a non-violent and spiritual anarchist. Others who followed the same path were Markku Graae, Alexander Gerzen, Mikhail Bakunin and Peter Kropotkin. During his 1857 visit, Tolstoy suffered a public execution in Paris, a traumatic experience that marked the rest of his life. In a letter to his friend Vasily Botkin, Tolstoy wrote: "The truth is that the State is a conspiracy designed not only to exploit, but above all to corrupt its citizens ... Henceforth, I shall never serve any government anywhere.
ellauri142.html on line 91: Prize motivation: "in consideration of the power of observation, originality of imagination, virility of ideas and remarkable talent for narration which characterize the creations of this world-famous author." As a poet, short story writer, journalist and novelist, Rudyard Kipling described the British colonial empire in positive terms, which made his poetry popular in the British Army. Contemporary Great Britain appreciated him for his depictions of the British colony of India. The Jungle Book (1894) has made him known and loved by children throughout the world, especially thanks to Disney’s 1967 film adaptation.
ellauri142.html on line 93: Tolstoy's concept of ahimsa was bolstered when he read a German version of the Tirukkura. The Tirukkuṟa (Tamil: திருக்குறள், lit. 'sacred verses'), or shortly the Kura, is a classic Tamil language text consisting of 1,330 short couplets, or kura, of seven words each. The text is divided into three books with aphoristic teachings on virtue (aram), wealth (porul) and sex (inbam), respectively. The Kura is traditionally praised with epithets and alternate titles such as "the Tamil Veda" and "the divine book." Written on the foundations of ahimsa, it emphasizes non-violence and moral vegetarianism as highest virtues for an individual.
ellauri142.html on line 102: At the turn of the 16th Century, William Schaw developed his own club-like culture, housed within a lodge, and infused with a set of rules for sworn members, including, “They shall be true to one another and live charitably together as becometh sworn brethren and companions of the Craft.”
ellauri142.html on line 106: In 1717, Masonry created a formal organization in London, when four lodges united to form the first Grand Lodge. This gave the organization credibility and added to its membership’s mystical allure. Men flocked, begged, coerced, and maneuvered to become members. Everybody wanted in.
ellauri142.html on line 110: Initially, the Freemason creed declared anti-Catholic, anti-Royalty, and anti-Democratic (i.e. Republican) virtues, including self-government, personal freedom, gun laws, and free enterprise. The basic tenet was that no person or organization should be controlled or oppressed by a government or religion, or their respective laws and doctrines. At their start, and for centuries, The Freemasons were a feisty, calculating, and powerful coalition.
ellauri142.html on line 114: If you were a Mason in Europe in the 1700s, you stood against the notion of natural selection as it pertained to royalty. As Masonry developed and grew, you rooted for the wild, unruly kids across the pond – the Americans.
ellauri142.html on line 120: Long ago, when the British government and the Catholic Church were more militant, it was dangerous to share these secrets, so all members worked hard to protect them. This is why, for several centuries, the coveted secrets of the Freemasons were known only to loyal members.
ellauri142.html on line 136: The sun is an inspiration for some of the rites, rituals, and ideologies
ellauri142.html on line 143: Rituals help us physicalize our beliefs, desires, and commitments. For many, performing a weekly or monthly ritual is a profound physical, psychological or emotional workout. Rituals help people connect to themselves, their chosen communities, and their Gods.
ellauri142.html on line 167: Vittu mitä pellejä! Jo on lapsellista touhua. According to the historian David Stevenson, it was influential on Freemasonry as it was emerging in Scotland. Robert Vanloo (n.h.) states that earlier 17th century Rosicrucianism had a considerable influence on Anglo-Saxon Masonry. Hans Schick sees in the works of Comenius (1592–1670) the ideal of the newly born English Masonry before the foundation of the Grand Lodge in 1717. Comenius was in England during 1641. Their mission is to prepare the whole wide world for a new phase in religion, which includes awareness of the inner worlds and the subtle bodies, and to provide safe guidance in the gradual awakening of man's latent spiritual faculties during the next six centuries toward the coming Age of Aquariums. This is the dawning of it, judging by the sea levels. According to Masonic writers, the Order of the Rose Cross is expounded in a major Christian literary work that molded the subsequent spiritual beliefs of western civilization: The Divine Comedy (ca. 1308–1321) by Dante Alighieri.
ellauri142.html on line 180: Some say it’s unethical for any organization to exclude women, but psychologists say that men, women and other genders, who at times congregate within their genders, are happier, healthier and more confident. Just like any group with specific missions and membership archetypes, it seems helpful for human beings to participate in same-gender rites (like the well-known and well-loved train) and organizations.
ellauri142.html on line 184: Today, you can join the Freemasons for between $150 and $500 in annual dues. You won’t be involved in too many secret missions or controversies, though. You’ll mostly network with small business owners and help a charity or two. If you’re really into it, you’ll climb the magic ladder and achieve its highest title of Master Mason. At that point, you are eligible to become a Shriner.
ellauri142.html on line 186: Freemasonry has approximately five million members around the world, some more active than others. It’s still quite an honor to be involved with the Freemasons, as the experience promises to be an enriching and inspiring as it has been for centuries.
ellauri142.html on line 188: If you’re interested in membership, be prepared to be a fiercely loyal member, because new initiates are still sworn to the same rites and secrecy as Scotland’s William Schaw and former President George Washington.
ellauri142.html on line 192: Paul Wagner is an Intuitive-Empath, clairvoyant reader, and a 5-time EMMY Award winning writer. He created “The Personality Cards,” a powerful Oracle-Tarot deck that’s helpful in life, love and relationships. Paul studied with Lakota elders in the Pecos Wilderness, who nurtured his empathic abilities and taught him the sacred rituals. He has lived at ashrams with enlightened masters, including Amma, the Hugging Saint, for whom he’s delivered.
ellauri142.html on line 264: Humboldtin veljexiä oli 2, Alexander oli maantieteilijä, Wilhelm kielentutkija. Mulla on joku sen kielitieteen kirja hyllyssä. Joo Linguistic Variability & Intellectual Development. Pokkari. Onkohan se lyhennetty painos, Ei ole, vaikka lukuja on yhdistelty. Originally published in 1836 in the Royal Academy of Sciences of Berlin under the title Ueber die Verschiedenheit des menschlichen Sprachbaues und ihren Einfluss auf die geistige Entwicklung des Menschengeschlechz. Esipuheen on kirjoittanut Alexander-veli. Von Humboldt´s style is not a simple one for modern ears nor is his thought always clear. Despair was my constant companion, sanoi kääntäjä vuonna 1970.
ellauri142.html on line 330: Thomas à Kempis (c. 1380 – 25 July 1471; German: Thomas von Kempen; Dutch: Thomas van Kempen) was a German-Dutch canon regular of the late medieval period and the author of The Imitation of Christ, one of the most popular and best known Christian devotional books. His name means "Thomas of Kempen", Kempen being his home town. While the form Thomas à Kempis (with a faux-French accent on the à) is often found, it is actually incorrect. The correct Latin should be Thomas a Kempis (…from Kempen), as borne out by surviving contemporary mentions of his name.
ellauri142.html on line 609: Spencer's reputation among the Victorians owed a great deal to his agnosticism. He rejected theology as representing the 'impiety of the pious.' He was to gain much notoriety from his repudiation of traditional religion, and was frequently condemned by religious thinkers for allegedly advocating atheism and materialism. Nonetheless, unlike Thomas Henry Huxley, whose agnosticism was a militant creed directed at 'the unpardonable sin of faith' (in Adrian Desmond's phrase), Spencer insisted that he was not concerned to undermine religion in the name of science, but to bring about a reconciliation of the two. The following argument is a summary of Part 1 of his First Principles (2nd ed 1867).
ellauri142.html on line 611: Starting either from religious belief or from science, Spencer argued, we are ultimately driven to accept certain indispensable but literally inconceivable notions. Whether we are concerned with a Creator or the substratum which underlies our experience of phenomena, we can frame no conception of it. Therefore, Spencer concluded, religion and science agree in the supreme truth that the human understanding is only capable of 'relative' knowledge. This is the case since, owing to the inherent limitations of the human mind, it is only possible to obtain knowledge of phenomena, not of the reality ('the absolute') underlying phenomena. Hence both science and religion must come to recognise as the 'most certain of all facts that the Power which the Universe manifests to us is utterly inscrutable.' He called this awareness of 'the Unknowable' and he presented worship of the Unknowable as capable of being a positive faith which could substitute for conventional religion. Indeed, he thought that the Unknowable represented the ultimate stage in the evolution of religion, the final elimination of its last anthropomorphic vestiges.
ellauri142.html on line 689: »Three quarks for Muster Mark!
ellauri142.html on line 735: Tää luku on nyt sellainen "what's in it for me" tyypin hehkutus. Esitellään tuotteen etuja.
ellauri142.html on line 841: While the male yakshas are depicted in Hindu art and architecture as portly and deformed, the yakshis or yakshinis are depicted as women of great charm and beauty. We find references to the yakshas and yakshinis in the epics, the Puranas and in the works of ... etc.etc.
ellauri142.html on line 1045: Smail wrote several books on the subject of psychotherapy, emphasizing the extent to which society is often responsible for personal distress. Critical of the claims made by psychotherapy, he suggests that it only works to the extent that the therapist becomes a friend of the patient, providing encouragement and support. Much distress, he says, results from current conflicts, not past ones, and in any case, damage done probably cannot be undone, though we may learn to live with it. He doubts whether 'catharsis', the process whereby it is supposed that understanding past events makes them less painful, really works. The assumption that depression, or any other form of mental distress, is caused by something within the person that can be fixed, is he argued, without foundation. He could thus be regarded as part of the 'anti-psychiatry' movement, along with R.D. Laing and Thomas Szasz, but where Laing emphasised family nexus as making psychosis understandable, Smail emphasises 'Interest' and power in relation to more everyday distress. These are integral to Western society, and, he suggests, considered out of bounds by most psychotherapists, who are themselves both constrained and complicit in protecting their own interests.
ellauri142.html on line 1047: Smail also attacks the common conceptions of 'happiness' and 'relationships', pointing out that these are by-products of real life, and should not be ends in themselves. He suggests that taking part in real joint efforts is what seems to make people forget themselves and become truly happy, but he also takes a despairing view of how modern society makes it hard to see what the real point of these efforts might be for many people.
ellauri143.html on line 48: Although its medicinal properties have not been studied, traditional medicine practitioners use it for various purposes
ellauri143.html on line 60: In the picture tweeted on Saturday (November 2), Thiruvalluvar, who is revered in Tamil Nadu for authoring Thirukkural, a collection of 1,330 life-advice couplets, is seen smeared with sacred ash and wearing a rudraksha necklace and upper-arm bracelets. This is an entirely new portrayal of the ancient poet whose pictures has so far shown him attired only in white and without religious symbols.
ellauri143.html on line 65: V Arasu, former head of Tamil department, University of Madras said the move is nothing short of hindi cultural appropriation. “Every religion including Christianity has claimed Thiruvalluvar as their own. Since the BJP is in power now, they can do whatever they wish. But we should not worry. Truth will always triumph,” he said.
ellauri143.html on line 66: The Dravidar Kazhagam, founded by social activist Periyar, is known for conducting Thirukkural conferences across the state. Its deputy president Kali Poongundran said that this shows the BJP’s true motives behind promoting Thirukkural.
ellauri143.html on line 67: “The varnasrama dharma (racial segregation law) is the base for the BJP’s ideology. But Thirukkural is exact opposite. It is habitual for the party to use opposing ideas and then claim they are their own. Conducting more number of Thirukkural conferences will help the public know about the true meaning of Thirukkural and they can understand how the BJP is tweaking it for their own cause,” he said.
ellauri143.html on line 72: Before Sarma, several others had attempted picturising the philosopher-poet, however, they were all rejected because of giving Valluvar a religious identity. Annadurai had also ordered to put up the pictures of Valluvar in all state government institutions.
ellauri143.html on line 80: Considered one of the greatest works ever written on ethics and morality, it is known for its universality and secular nature. Its authorship is traditionally attributed to Valluvar, also known in full as Vallu Mursu. In addition, it highlights truthfulness, self-restraint, gratitude, hospitality, kindness, goodness of wife, duty, giving, and so on and so forth, besides covering a wide range of social and political topics such as king, ministers, taxes, justice, farts, war, greatness of army and soldier's honor, death sentence for the wicked, agriculture, education, abstinence from alcohol and intoxicants.
ellauri143.html on line 84: The Kura has been widely admired by scholars and influential leaders across the ethical, social, political, economical, religious, philosophical, and spiritual spheres over its history. These include Ilango Adigal (never heard), Kambar (n.h.), Leo Tolstoy, Mahatma Gandhi, Albert Schweitzer (heard ok), plus Constantius Joseph Beschi, Karl Graul, George Uglow Pope, Alexander Piatigorsky, and Yu Hsi (all n.h.). The work remains to be translated. Oops correct that, the text has been translated into at least 40 Indian languages including English, making it one of the most translated ancient works. Ever since it came to print for the first time in 1812, the Kura text has never been out of print. Whole trainloads lie "left on read" in Sri Lanka.
ellauri143.html on line 86: Its author is praised for his innate nature of selecting the best virtues found in the known literature, like Juan Valdez the choicest coffee beans, and presenting them in a language that is common and acceptable to all (Tamil). The term Tirukkuṟaḷ is a compound word made of two individual terms, tiru and kuṟaḷ. The term tiru has as many as 19 different meanings but it means sacred. Kuṟaḷ means something like "short, concise, and abridged." Vizi näähän on Markku Envall-luokan aforismeja, Vaakku-Turmiola linjan törähdyxiä.
ellauri143.html on line 92: The Kura is structured into 133 chapters, each containing 10 couplets (or kuras), for a total of 1,330 couplets. All the couplets are in kura venba metre, and all the 133 chapters have an ethical theme and are grouped into three parts, or "books":
ellauri143.html on line 112: The book on aṟam (virtue, KILL!) contains 380 verses, that of poruḷ (wealth, EAT!) has 700 and that of inbam or kāmam (love, FUCK!) has 250. Just goes to show. Each kura or couplet contains exactly seven words, known as cirs, with four cirs on the first line and three on the second, following the kura metre. A cir is a single or a combination of more than one Tamil word. For example, the term Tirukkuṟaḷ is a cir formed by combining the two words tiru and kuṟa. The Kura text has a total of 9310 cirs made of 14,000 Tamil words.
ellauri143.html on line 121: The moksa state is attained when a soul is liberated from the cycles of deaths and rebirths, is at the apex, is omniscient, remains there eternally, and is known as a siddha. In Jainism, it is believed to be a stage beyond enlightenment and ethical perfection, states Paul Dundas (n.h.), because they can perform physical and mental activities such as teach, without accruing karma that leads to rebirth.
ellauri143.html on line 141: Miami's Fetish Community Falls Head Over Heels for Feet! [Hae sivustossa miaminewtimes.com]
ellauri143.html on line 161: 'Tis hard for mind to find relief from anxious pain.
ellauri143.html on line 289: Who patiently forbear as gold are prized.
ellauri143.html on line 303: From envious man good fortune's goddess turns away,
ellauri143.html on line 304: Grudging him good, and points him out misfortune's prey
ellauri143.html on line 339: 'Tis greater gain of virtuous good for man to die,
ellauri143.html on line 351: Luku 20. Httpsonics and Information (Hyödytön kieli): 191–200
ellauri143.html on line 365: To none delight afford, and sever unclemen from good.
ellauri143.html on line 373: Make not thy poverty a plea for ill;
ellauri143.html on line 405: The suppliants' cry for aid yields scant delight,
ellauri143.html on line 441: Who'd kill and sell, I pray, if none came more for meat to buy.
ellauri143.html on line 467: Who neighbours' goods desire, and watch for their unguarded door.
ellauri143.html on line 470: The fraudful forfeit life and being here below;
ellauri143.html on line 480: If blessing, free from fault, it can afford.
ellauri143.html on line 492: If any rouse thy wrath, the trespass straight forget;
ellauri143.html on line 522: Before the eventide will evil visit you.
ellauri143.html on line 538: Though thine own life for that spared life the price must pay,
ellauri143.html on line 551: Before the tongue lie powerless, 'mid the gasp of gurgling breath,
ellauri143.html on line 586: Their very names for aye extinct, then pain shall be no more.
ellauri143.html on line 633: Are qualities a king adorn for evermore.
ellauri143.html on line 636: An army, people, wealth, a minister, friends, fort: six things-
ellauri143.html on line 641: These three for aye to rulers of the land belong.
ellauri143.html on line 645: And duly for his kingdom's weal expends.
ellauri143.html on line 697: To man nought else affords reality of joy.
ellauri143.html on line 712: ´Tis hard for mouth to utter gentle, modest word,
ellauri143.html on line 740: And minds prepare for things about to be.
ellauri143.html on line 747: The wise with watchful soul who coming ills foresee;
ellauri143.html on line 928: All other men are burthen for the earth to bear.
ellauri143.html on line 1015: That speaks not first before the elders´ face.
ellauri143.html on line 1022: Knowing the signs, waiting for fitting time, with courteous care,
ellauri143.html on line 1037: Men, pure in heart, who know of words the varied force,
ellauri143.html on line 1050: Men pure in heart, who know of words the varied force,
ellauri143.html on line 1132: If monarch´s eyes o´erflow with tears for hero slain,
ellauri143.html on line 1140: Though, like the sea, the angry mice send forth their battle cry;
ellauri143.html on line 1154: Explanation : Gradually abandon without revealing (beforehand) the friendship of those who pretend inability to carry out what they (really) could do.
ellauri143.html on line 1158: Than friendship yields that´s formed with laughers vain.
ellauri143.html on line 1221: Explanation : (A) pleasing (object) to his foes is he who reads not moral works, does nothing that is enjoined by them cares not for reproach and is not possessed of good qualities.
ellauri143.html on line 1234: Is dwelling in a shed with snake for company.
ellauri143.html on line 1248: Never underestimate the power of the dark side of the force. Nilkin pitää pitää mielessä, että herra se on herrallakin.
ellauri143.html on line 1278: Who quakes before his wife will ever tremble too,
ellauri143.html on line 1282: Who to the will of her with beauteous brow their lives conform,
ellauri143.html on line 1283: Aid not their friends in need, nor acts of charity perform.
ellauri143.html on line 1320: If, what you ate before digested well, you eat again.
ellauri143.html on line 1332: Will live in worship and applause of all the world for aye.
ellauri143.html on line 1353: Joo nää on ihan jenkkiklassikoita, grin and bear it, be an optimist. Kaikki lähtee muumipeliin samasta ruudusta 1 muumitalon rappusilta, sen jälkeen se on kiinnni tarmokkuudesta ja onnesta. Fortes fortuna adiuvat. Optimisti jolla on optimistijolla, päätyy tiukan jahdin jälkeen jahdin omistajaxi. Minkä jälkeen se voi ostaa palveluita kunnon viisastelijoilta. Siinä ei pie kizailla.
ellauri143.html on line 1366: Who feel ashamed for others, guilt as for their own.
ellauri143.html on line 1418: E'en if a draught of water for a cow you ask,
ellauri143.html on line 1427: Explanation : He who begs ought not to be angry (at a refusal); for even the misery of (his own) poverty should be a sufficient reason (for so doing)
ellauri143.html on line 1463: “She seemed glad to see me. In fact, she actually said she was glad to see me – a statement no other aunt on the list would have committed herself to, the customary reaction of these near and dear ones to the spectacle of Bertram arriving for a visit being a sort of sick horror.” - P.G. Wodehouse
ellauri143.html on line 1494: Explanation : As one's ignorance is discovered the more one learns, so does repeated intercourse with a welladorned female only create a desire for more.
ellauri143.html on line 1505: Tamil Youths Ride on Toy Palmyra horses. In ancient Tamil Nadu, Tamil youths who fell in love with girls used to make a horse toy with Palmyra leaves and used to ride on it along the streets to make it public. Then the parents of the girls were forced to marry them. Though it was practised only by the Tamils in ancient India, the association of horse in this ritual show that it also came from the north. Horses came to India from outside. The oldest reference is in the Rig Veda.
ellauri143.html on line 1515: Explanation : To those who after enjoyment of sexual pleasure suffer for want of more, there is no help so efficient as the palmyra horse.
ellauri143.html on line 1534: My eyes know no repose for that same simple maid.
ellauri143.html on line 1585: Barred by the bolt of shame before.
ellauri143.html on line 1625: To show by eye the pain of love, and for relief to pray,
ellauri143.html on line 1641: Sen sijaan Buddhan opin ytimen muodostavat neljä jaloa totuutta, joiden mukaan elämään sisältyvän, elämänhalusta johtuvan dysforian (dukkha) voi päihittää jalon kahdeksankaistaisen tien avulla.
ellauri143.html on line 1645: Buddhalaiset eivät usko (vittu onko se joku uskon asia?), että elämä olisi silkkaa vitutusta, vaan euforia (sukha) on kyllä yhtä hyväksytty osa elämää. Kaikki hyväkin on kuitenkin pysymättömänä duhkhaa. Ei niin hyvää ettei jotain pahaakin. Sanan etymologiseksi alkuperäksi selitetään usein karman pyörä, joka on huonosti kiinni. Sen takia se tärisee ja hyppelehtii ja tekee matkanteosta epämiellyttävää. (Kha tarkoittaa reikää. Duh on paha, vrt. Homer Simpson: D´oh.)
ellauri144.html on line 62: In truth it is profitable to cast aside toys and to learn wisdom; to leave to lads the sport that fits their age, and not to search out words that will fit the music of the Latin lyre, but to master the rhythms and measures of a genuine life. There-fore I talk thus to myself and silently recall these precepts:
ellauri144.html on line 66: along with his body. He looks back bemusedly at the rash confidence, the ambition to get ahead, that motivated his earlier writing. And now his poetic gift itself threatens to fall away, together with other games, notably lovemaking, that require youthful energy and zest (55-57). Philosophy, as he describes it, is most centrally the art of living well from day to day; of enjoying life’s gifts while you have them, and of accepting Nature’s high impersonal laws in preparation for that final retirement which is death (213-16).
ellauri144.html on line 96: Clarkson was nominated for Stonewall’s Bigot of the Year award in 2007 for refusing to apologise for using homophobic slurs on Top Gear.
ellauri144.html on line 103: format&fit=max&dpr=2&s=61b8cc3da6b2dc7bcec8843c2e7808a7" width="50%" />
ellauri144.html on line 106: Portnoy's Complaint n. (after Alexander Portnoy 1933- ) A disorder in which a fictional character the same age as the writer kvetches on sex, guilt, sex and Jewishness for 250 pages without pausing for breath.
ellauri144.html on line 107: Portnoy's Complaint asserts that to be sexual is to be fully alive – while to have that denied is a form of living death.
ellauri144.html on line 109: I took the Monkey to Italy. Sorry, I haven't mentioned her before. She's the long-legged shiksa model who used to be married to the elderly rich goy that liked to shit on a glass table over a schwartz while she ate a banana. Hence Monkey. Her real name is Mary Jane Reed and she's a thinly-disguised caricature of my alter ego's first wife. Revenge really is best served cold.
ellauri144.html on line 110: I'm ruled by pussy. I yearn for it, can't believe my luck at some of the glorious muff that comes my ugly, long-nosed way but I treat it badly. I guess only my mother's would really do. Mikä surkeus laskeutuukaan minuun kun viimeinen tippa nytkähtää räpylään.
ellauri144.html on line 116: Support the Guardian from as little as €1 – it only takes a minute. Spare a penny for an ex-leper.
ellauri144.html on line 139: Each one is forced to let out one last roar.
ellauri144.html on line 181:
Phillu mainizee (175) Mandelin tykänneen Tito Puentesista ja Pupi Camposta niin paljon että muutti nimensä Babaluuxi. (Kolmas nimi on pianisti Joe Loco.) "Babalú" is a Cuban popular afro song written by Margarita Lecuona, the cousin of composers Ernestina and Ernesto Lecuona. The song title is a reference to the Santería deity Babalú Ayé. "Babalú" was the signature song of the fictional television character Ricky Ricardo, played by Desi Arnaz in the television comedy series I Love Lucy, though it was already an established musical number for Arnaz in the 1940s as evidenced in the 1946 film short Desi Arnaz and His Orchestra. By the time Arnaz had adopted the song, it had become a Latin American music standard, associated mainly with Cuban singer Miguelito Valdés, who recorded one of its many versions with Xavier Cugat and his Waldorf-Astoria Orchestra. Arnaz made the song a rather popular cultural reference in the United States.
ellauri144.html on line 188: Miguelito Valdesin ja Tito Puentesin hittejä on Guantanamera, kuubalainen, tarkemmin sanoen guantanamolainen guajira- eli maalaistyttölaulu. Guantanamon on jenkkipirulaiset sittemmin tehneet kuuluisaxi oranssiasuisten ählämien vesikidutuxella. Se esitettiin erään syntytarinan mukaan ensimmäisen kerran kesällä 1929. Joseíto Fernández esitti laulua juontamassaan radio-ohjelmassa 1930-luvulla ja teki siihen uuden sanoituksen joka viikko. Sanoitusten aiheina oli päivänpoliittisia tapahtumia ja skandaaleja tai esimerkiksi sokerin hintaa käsitelleitä uutisia. 1950-luvulla lauluun liitettiin José Martín runoja, jolloin sen suosio kasvoi entisestään. Pete Seeger kuuli laulun vuonna 1962 ja alkoi esittää sitä omissa konserteissaan. Kalifornialaisen The Sandpipers -yhtyeen levytys oli Billboard Hot 100 -listan yhdeksännellä sijalla vuonna 1966. Sen myötä Guantanamera nousi maailmanlaajuisesti tunnetuksi. Celia Cruzin esittämiä Guantanamera-versioita on julkaistu monilla levyillä.
ellauri144.html on line 263: The United States has long maintained a military base at Guantanamo in Cuba. This makes the U.S. adaptation of the song a multi-layer statement, to put it mildly. It's typically sung by freedom activists who would perhaps like to see that illegally torturing prison and military base close for good, though they don't usually employ the song to that end.
ellauri144.html on line 265: In America, "Guantanamera" has been used during anti-war demonstrations, union strikes, marches for an overhaul of the US immigration system, and civil rights for immigrants. In more recent demonstrations, it was sung at Wall Street and around the country where folks were commenting on the balance of wealth.
ellauri144.html on line 278: The song is that of a man telling a woman (from Málaga, Spain) how beautiful she is, and how he would love to be her man, but that he understands her rejecting him for being too poor.
ellauri144.html on line 280: The film was produced as part of the studio's goodwill message for Latin America. The film stars Donald Duck, who in the course of the film is joined by old friend José Carioca, the cigar-smoking parrot from Saludos Amigos, who represents Brazil, and later becomes friends with a pistol-packing rooster named Panchito Pistoles, who represents Mexico. The Disney song is pathetically bad. Donald Duck's telescope has an erection when the duck focuses on Latin beauties, such as Carmen Mirandaellauri144.html on line 287: Avrom Hirsch Goldbogen (aka Michael Todd) (born June 22, 1909 – March 22, 1958) was a JEWISH American theater and film producer, best known for his 1956 production of Around the World in 80 Days, which won an Academy Award for Best Picture. He is known as the third of Elizabeth Taylor's seven husbands, and is the only one whom she did not divorce (because he died in a private plane accident a year after their marriage).
ellauri144.html on line 292: The company he owned with his brother went bankrupt when its financial backing failed in the early days of the Great Depression. Not yet 21, Todd had lost over $1 million (equivalent to about $15,492,032 in today's funds). Todd married the former Bertha Freshman on February 14, 1927, and was the father of an infant son with no home for his family. Todd's subsequent business career was volatile, and failed ventures left him bankrupt many times.
ellauri144.html on line 298: In June 1977, Avrom's remains were desecrated by graverobbers. The thieves broke into his casket looking for a $100,000 diamond ring, which, according to rumor, Taylor had placed on her husband's finger prior to his burial. The bag containing Avrom's remains was found under a tree near his burial plot. The bag and casket had been sealed in Albuquerque after Avrom's remains were identified following the 1958 crash. Avrom''s remains were once more identified through dental records and were reburied in a secret location.
ellauri144.html on line 352: "The force that through the green fuse drives the flower" is a poem by Welsh poet Dylan Thomas— the poem that "made Thomas famous." Written in 1933 (when Thomas was nineteen), it was first published in his 1934 collection, 18 Poems.
ellauri144.html on line 355: The force that through the green fuse Voima joka vihreästä varokkeesta ellauri144.html on line 357: The force that through the green fuse drives the flower Voima joka vihreästä varokkeesta ajaa kukkaa
ellauri144.html on line 363: The force that drives the water through the rocks Voima joka ajaa veden läpi harmaan kiven
ellauri144.html on line 392: Dylan Marlais Thomas (27 October 1914 – 9 November 1953 = 39v) was a Welsh poet and writer whose works include the poems "Do not go gentle into that good night" (Josta suomenruozalainen leijakirjailija otti "Älä mene yxin yöllä ulos") and "And death shall have no dominion"; the "play for voices" Under Milk Wood; and stories and radio broadcasts such as A Child´s Christmas in Wales and Portrait of the Artist as a Young Dog. He became widely popular in his lifetime and remained so after his death at the age of 39 in New York City. By then he had acquired a reputation, which he had encouraged, as a "roistering, drunken and doomed poet".
ellauri144.html on line 394: Dylan Thomas was born on 27 October 1914 in Swansea, the son of Florence Hannah (née Williams; 1882–1958), a seamstress, and David John Thomas (1876–1952), a teacher. His father had a first-class honours degree in English from University College, Aberystwyth and ambitions to rise above his position teaching English literature at the local grammar school, which he never did. Thomas had one sibling, Nancy Marles (1906–1953), who was eight years his senior. The children spoke only English, though their parents were bilingual in English and Welsh, and David Thomas gave Welsh lessons at home. Thomas´s father chose the name Dylan, which could be translated as "son of the sea", after Dylan ail Don, a character in The Mabinogion. (Mulla on se, mutten ole lukenut.) His middle name, Marlais, was given in honour of his great-uncle, William Thomas, a Unitarian minister and poet whose bardic name was Gwilym Marles. Se oli se silverbäk jota ne kaikki koittivat apinoida. Dylan, pronounced ˈ [ˈdəlan] (Dull-an) in Welsh, caused his mother to worry that he might be teased as the "dull one" (which he was). When he broadcast on Welsh BBC, early in his career, he was introduced using this pronunciation. Thomas favoured the Anglicised pronunciation and gave instructions that it should be Dillan /ˈdɪlən/. He was fed up with the "dull one" joke. in 1914. In 1931, when he was 16, Thomas, an undistinguished pupil, left school to become a reporter for the South Wales Daily Post, only to leave under pressure 18 months later.
ellauri144.html on line 398: Thomas came to be appreciated as a popular poet during his lifetime, though he found earning a living as a writer was difficult. He began augmenting his income with reading tours and radio broadcasts. His radio recordings for the BBC during the late 1940s brought him to the public´s attention, and he was frequently used by the BBC as an accessible voice of the literary scene. Thomas first travelled to the United States in the 1950s. His readings there brought him a degree of fame, while his erratic behaviour and drinking worsened. His time in the United States cemented his legend, however, and he went on to record to vinyl such works as A Child´s Christmas in Wales. Phil Rothin ekalla tyttöystävällä oll Dylan Thomas-levy, jota ne kuuntelivat pukilla. During his fourth trip to New York in 1953, Thomas became gravely ill and fell into a coma. He died on 9 November 1953 and his body was returned to Wales. On 25 November 1953, he was interred at St Martin´s churchyard in Laugharne. What a laugh.
ellauri144.html on line 531: Dilation and curettage (D&C) is a brief surgical procedure in which the cervix is dilated and a special instrument is used to scrape the uterine lining. Knowing what to expect before, during, and... Sehän on kaavinta! Sillä Philip Roth pääsi eroon esikoisesta, joka lähti kasvamaan kun Maggi ei tullut laittaneexi pessaaria. Keskimmäinen oli pelkkä huijaus. Kuopusta ei sitten tullutkaan.
ellauri144.html on line 535: "Tahdon aina irti siitä mikä on vapauttanut mut, plus siistit kotiolot." "Is it me? IT IS me, Me ME ME ME! But IS IT?" This statement reflects Roth´s patent narcissism and determination to promote himself at any cost. Fellow juutikkaiden mielestä (esim rabbi Rackmann) Roth oli antisemiitti kun sen fiktiivinen kessu ei antanut jutkukaverille erikoiskohtelua. Phillu räkytti tästä Rackmannille vielä puoli vuosisataa myöhemmin. Kosto elää, vaikka jutku kuolisi. In 1959, Roth and Maggie (happily married) went to Italy for 6 mo on a Guggenheim. Phillu olis tahtonut koittaa shtuppimista 3 pekkaan kolmantena joku Marketta, mutta Maggipa ei suostunut.
ellauri144.html on line 539: Maggin pojalle (josta tulee rekkakuski) se antaa lukemisexi kirjan The Red Badge of Courage. It is a war novel by American author Stephen Crane (1871–1900). Taking place during the American Civil War, the story is about a young private of the Union Army, Henry Fleming, who flees from the field of battle. Overcome with shame, he longs for a wound, a "red badge of courage," to counteract his cowardice. When his regiment once again faces the enemy, Henry acts as standard-bearer, who carries a flag.
ellauri144.html on line 541: The Red Badge of Courage garnered widespread acclaim, what H. G. Wells called "an orgy of praise" shortly after its publication, making Crane an instant celebrity at the age of twenty-four. The novel and its author did have their initial detractors, however, including author and veteran Ambrose Bierce. Adapted several times for the screen, the novel became a bestseller. It has never been out of print and is now thought to be Crane´s most important work and a major American text.
ellauri144.html on line 544: Ambrose Gwinnett Bierce (June 24, 1842 – circa 1914) was an American short story writer, journalist, poet, and Civil War veteran. His book The Devil´s Dictionary was named as one of "The 100 Greatest Masterpieces of American Literature" by the American Revolution Bicentennial Administration. His story "An Occurrence at Owl Creek Bridge" has been described as "one of the most famous and frequently anthologized stories in American literature", and his book Tales of Soldiers and Civilians (also published as In the Midst of Life) was named by the Grolier Club as one of the 100 most influential American books printed before 1900.
ellauri144.html on line 546: A prolific and versatile writer, Bierce was regarded as one of the most influential journalists in the United States, and as a pioneering writer of realist fiction. For his horror writing, Michael Dirda ranked him alongside Edgar Allan Poe and H. P. Lovecraft. S. T. Joshi speculates that he may well be the greatest satirist America has ever produced, and in this regard can take his place with such figures as Juvenal, Swift, and Voltaire. His war stories influenced Stephen Crane, Ernest Hemingway, and others, and he was considered an influential and feared literary critic. In recent decades Bierce has gained wider respect as a fabulist and for his poetry.
ellauri144.html on line 548: Both of Bierce´s sons died before he did. Day committed suicide after a romantic rejection (he non-fatally shot the woman of his affections along with her fiancé beforehand), and Leigh died of pneumonia related to alcoholism. Bierce separated from his wife in 1888, after discovering compromising letters to her from an admirer. They divorced in 1904. Mollie Day Bierce died the following year. Bierce was an avowed agnostic, and strongly rejected the divinity of Christ. He suffered from lifelong asthma, as well as complications from his war wounds, most notably episodes of fainting and irritability assignable to the traumatic brain injury suffered at Kennesaw Mountain. In 1913, Bierce told reporters that he was travelling to Mexico to gain first-hand experience of the Mexican Revolution. He disappeared and was never seen again.
ellauri144.html on line 552: Like Poe, Bierce professed to be mainly concerned with the artistry of his work, yet critics find him more intent on conveying his misanthropy and pessimism. His bare, economical style of supernatural horror is usually distinguished from the verbally lavish tales of Poe. In his lifetime, Bierce was famous as a California journalist dedicated to exposing the truth as he understood it, regardless of whose reputations were harmed by his attacks. For his sardonic wit and damning observations on the personalities and events of the day, he became known as "the wickedest man in San Francisco." Tälläisiä löytyy Ambrosen pirun raamatusta:
ellauri144.html on line 556: Calamities are of two kinds: misfortune to ourselves, and good fortune to others.
ellauri144.html on line 560: Corporation. An ingenious device for obtaining individual profit without individual responsibility.
ellauri144.html on line 578: Patience. A minor form of despair disguised as a virtue.
ellauri144.html on line 601: de la démarche expérimentale hypothético-déductive, formalisée souvent (et parfois
ellauri144.html on line 650: Raffalovich was a 19th century Hebrew Catholic or Catholic Jew. His name was Marc-Andre Raffalovich and was a famous French poet and writer associated with John Gray and Oscar Wilde. He came from a wealthy Russian Jewish family from Odessa who moved to France a year before his birth. He became a Catholic in 1896 through the reading of Catholic mystical literature especially homahtava St John of the Cross. Ei ois kannattanut. For
ellauri144.html on line 657: variety of forms throughout the centuries and in different cultures. Its
ellauri144.html on line 666: homosexual condition; for most of them it is a trial. They must be accepted with
ellauri144.html on line 680: Silverfish credo is technology. It makes his life better. Absolutely go for it. Retaperse äänessä. ellauri144.html on line 684: Metaverses, in some limited form, have already been implemented in video games such as Second Life. Some iterations of the metaverse involve integration between virtual and physical spaces and virtual economies.
ellauri144.html on line 687: The term "metaverse" has its origins in the 1992 science fiction novel Snow Crash as a portmanteau of "meta" and "universe." It has since gained notoriety as a buzzword for promotion, and as a way to generate hype for public relations purposes by making vague claims for future projects. Information privacy and user addiction are concerns within the metaverse, stemming from challenges facing the social media and video game industries as a whole.
ellauri144.html on line 696: "In a pristine region where nature and animals have thrived for centuries, wildlife biologist Lana Fedorova is devoting her life to protecting species that have been hunted nearly to extinction, including a rare white deer. Ominously, in a nuclear plant nearby, the arrival of a new director, the ruthless and power-hungry Allura, rattles the staff and sets the stage for internecine strife between the zealous bureaucrat Borys Slykovitch and ambitious engineer Maksym (Max) Smirnov.
ellauri144.html on line 698: When Allura learns that Max, who was her rival for the directorship, is to marry Lana, Allura’s little sister, she swears revenge. Max’s confidence is shaken, and on his next all-night shift at the station, an accident causes the meltdown of one of the reactors. In the ensuing catastrophe, the region and its people are poisoned, and the survivors are forced to evacuate their beloved town.
ellauri144.html on line 860: con forma suma de conciencia; tietoisuuden summan muodossa;
ellauri144.html on line 930: Tore Hund var ute i vikingtokter og ledet flere ekspedisjoner nordover til Kolahalvøya og Kvitsjøen i Bjarmeland (dagens Russland). Da Olav Haraldsson ble konge, ble Tore Hund hans lendmann i nord. Over tid surnet forholdet mellom kongen og Tore, det startet med kornmangel i Hålogaland, noe som førte til drap. Drapene førte til hevn og nye drap, og det tvang Tore Hund til å gå i opposisjon til Olav Haraldsson og alliere seg med den danske kongen Knut den mektige. Konflikten endte i det store slaget ved Stiklestad i 1030.
ellauri144.html on line 936: Etter kongens død varte ikke slaget lenge. Kongshæren flyktet, og bondehæren forfulgte dem ikke. De vendte tilbake til stridsvollen hvor mange hadde frender og venner. I henhold til tradisjonen var det Tore Hund som bredte et klede over kongens lik.
ellauri144.html on line 938: Ettertiden, spesielt de kirkelige skriftene, har forsøkt å rettferdiggjøre Olavs krav til tronen og hans kongedømme ved å fordømme og fortegne hans motstandere. Hvis helgenkongen var god, var hans motstandere onde. Fienden er djevelen og Olavs motstandere djevelens medhjelpere. Tore Hund og hans allierte var «ondsinnede mennesker og ugjerningsmenn», og «svikere», «onde» og «troløse». Betegnende er Adam av Bremens påstand at høvdingene gikk mot kongen fordi han hadde drept konene deres, og kvinnene ble drept fordi de drev på med trolldom.
ellauri144.html on line 940: Trolldomsmotivet går igjen for nordlendingene og Hålogaland. Tore Hund drev handel med finnene og skaffet seg «tolv reinskinnskufter med mye trollskap i». Siden stilte Tore Hund elleve utvalgte menn først i striden mot kongen, og han selv var den tolvte, og underforstått var de tolv bar alle kofter besatt med trolldom. Trolldomstemaet går igjen også i Olav Tryggvasons saga i hans møte med Raud den ramme.
ellauri144.html on line 946: Samtidige skaldekvad nyanserer det religiøse bildet som fortrengte det politiske bildet av Olav Haraldsson. Sigvat skald sier i kvadet Erfidråpa at Olav hogg etter Tore med sverdet, men det beit ikke på Tore Hund. Også Sigvat var preget av den kirkelige demoniseringen av kongens motstandere, men samtidig sier han at «den mann som bebreider Tore for feighet, fornekter den dristige Hunds sanne mot, (...) ettersom den kraftige kriger (...) våget å rette hugg mot en konge».
ellauri144.html on line 948: Det kirken fordømte mest, å gjøre opprør mot en kristen konge og således mot Gud selv, er det samme som i Sigvats øyne likevel kan beundres ettersom det krever en mann med usedvanlig krigersk mot å gå imot slike mektige krefter.
ellauri144.html on line 950: Etter slaget på Stiklestad forlot Tore Hund Norge. Snorre har kun vage og sekundære informasjoner om hans videre skjebne: «Tore Hund fór bort fra landet kort tid etter kong Olavs fall. Tore fór til Jorsal, og mange har fortalt at han visst ikke kom tilbake.» At Jorsal, det vil si Jerusalem, skulle ha vært målet tyder på at Snorres kilde mente at Tore Hund hadde en bot å sone, noe som ikke er rimelig for en mann som gjorde det han mente var rett. Hvor Tore Hund til slutt havnet, er uvisst, men ettersom han ikke blir bekreftet i andre kilder, er det rimelig å anta at han må ha dødd kort tid etter, enten i 1030 eller året etter. Hjem til Bjarkøy kom han uansett aldri mer.
ellauri145.html on line 38: L´« humour noir », expression dont le sens moderne a été construit par Breton, est un des ressorts essentiels du surréalisme. L´humour, loin d´être un exercice brillant, engage des zones profondes de l´être et dans les formes les plus authentiques et les plus neuves qu´il connaît alors, il se profile sur un arrière-fond de désespoir.
ellauri145.html on line 40: Piha-antero julkaisee 1940 Mustan huumorin antologian. Esipuheessa se torjuu käsityxen, et musta huumori tarkottais jotain lakuläppiä, tarbaby cracks. Ei vaan huumori on mielihyvän prinsiipin paradoxaalinen voitto todellisista olosuhteista. Tää formulointi on kyllä kopioitu suoraan Freudin huumorpaperista. Samanlaisia hersyviä huumormiehiä ne oli molemmat.
ellauri145.html on line 72: Même s’il ne désespère pas de pouvoir orienter l’action culturelle du Parti et récupérer les forces psychiques dispersées, en conciliant le freudisme avec le marxisme au service du prolétariat, Breton ne cesse de se heurter à l’incompréhension et la défiance croissante venant de la direction du Parti communiste. Il a une rupture definitive avec le plus rouge Louis Aragon.
ellauri145.html on line 81: Apres un autre manifeste contre le Stalinisme avec Camus, Gide, Hemingway et Huxley, il cosigne dans Le Libertaire une « Déclaration préalable » au manifeste « Surréalisme et anarchisme » : « La lutte pour le remplacement des structures sociales et l’activité déployée par le surréalisme pour transformer les structures mentales, loin de s’exclure, sont complémentaires. Leur jonction doit hâter la venue d’un âge libéré de toute hiérarchie et toute contrainte. »
ellauri145.html on line 102: Georg Christoph Lichtenberg: selected aphorisms.Georg Christoph Lichtenberg (1. heinäkuuta 1742, Ober-Ramstadt – 24. helmikuuta 1799, Göttingen) oli saksalainen tiedemies, satiirikko ja anglofiili. Hän oli pastori Johann Conrad Lichtenbergin seitsemästätoista lapsesta nuorin. (Isä oli aika panomies!) Hän aloitti opintonsa vuonna 1763 Göttingenin yliopistossa, ja hänet nimitettiin ensin vuonna 1769 fysiikan apulaisprofessoriksi ja kuuden vuoden kuluttua kokeellisen fysiikan professoriksi. Häntä pidetään saksankielisen aforismikirjallisuuden perustajana. Siltä on suomennettu Töherryskirjat: Aforismeja ja muistiinmerkintöjä. Valikoinut ja suomentanut Juhani Ihanus. Otava, Helsinki 1999.
ellauri145.html on line 110: As a traveling salesman and correspondence clerk, his research and thought was time-limited: he complained of "serving the knavery of merchants" and the stupefaction of "deceitful and degrading duties." Fourier produced most of his writings between 1816 and 1821. In 1822, he tried to sell his books again but with no success. Jobs people might not enjoy doing would receive higher pay. Fourier considered trade, which he associated with Jews, to be the "source of all evil" and advocated that Jews be forced to perform farm work in the phalansteries or else sent back to The Philistines with Rotschild money. Fourier´s contempt for the respectable thinkers and ideologies of his age was so intense that he always used the terms philosopher and civilization in a pejorative sense.
ellauri145.html on line 111: The transformation of labor into pleasure is the craziest idea in Fourier´s giant socialist utopia," said Marcuse. He had a concern for the sexually rejected; jilted suitors would be led away by a corps of "fairies" who would soon cure them of their lovesickness, and visitors could consult the card-index of personality types for suitable partners for casual sex. He also defended homosexuality as a personal preference for some people. Fourier sexualizes work itself—the life of the Phalanstery is a continual orgy of intense feeling, intellection, & activity, a society of lovers & wild enthusiasts.
ellauri145.html on line 112: Fourier was also a supporter of women´s rights in a time period when misogynic influences like Jean-Jacques Rousseau were prevalent. Fourier is credited with having originated the word feminism in 1837. Fourier believed that all important jobs should be open to women on the basis of skill and aptitude rather than closed on account of gender. He spoke of women as individuals, not as half the human couple. Fourier saw that "traditional" marriage could potentially hurt woman´s rights as human beings and thus never married. Writing before the advent of the term ´homosexuality´, Fourier held that both men and women have a wide range of sexual needs and preferences which may change throughout their lives, including same-sex sexuality and androgénité. He argued that all sexual expressions should be enjoyed as long as people are not abused, and that "affirming one´s difference" can actually enhance social integration. Stark raving mad, he was!
ellauri145.html on line 117: Thomas De Quincey: On Murder Considered as one of the Fine ArtsThomas Penson De Quincey (/də ˈkwɪnsi/;[1] 15 August 1785 – 8 December 1859) was an English writer, essayist, and literary critic, best known for his Confessions of an English Opium-Eater (1821) Many scholars suggest that in publishing this work De Quincey inaugurated the tradition of addiction literature in the West. Mulla on toi kirja, mä luinkin sen, mutta se oli kyllä aika pitkästyttävä. Tämänkertainen ozikko tuo mieleen sen usein mietityttäneen havainnon että mixhän vitussa 50% tv-sarjoista on murhajuttuja. Eikai siinä muuta ole kun että KILL! on 1/3 apinan mieliharrastuxista. Dekkarit ja horrorit on musta lattapäisyyden selvimpiä ilmentymiä.
ellauri145.html on line 181: - Zauner la glauje, »- répliqua-t-il en essayant une grimace avec sa hideuse petite bouche. Là-dessus, je fis un effort pour me lever, dans
ellauri145.html on line 192: Upon this I made an effort to get up, in order to put my threat into execution; but the ruffian just reached across the table very deliberately, and hitting me a tap on the forehead with the neck of one of the long bottles, knocked me back into the arm-chair from which I had half arisen. I was utterly astounded; and, for a moment, was quite at a loss what to do. In the meantime, he continued his talk.
ellauri145.html on line 358: Son lit fleurdelisé se transforme en tombeau, Sen liljankukista lumivalkoinen vuode muuttuu mausoleumixi,
ellauri145.html on line 402: Carroll often denied knowing the meaning behind the poem; however, in an 1896 reply to one letter, he agreed with one interpretation of the poem as an allegory for the search for happiness. Scholars have found various other meanings in the poem, among them existential angst, an allergy for tuberculosis, and a mockery of the Tichborne case.
ellauri145.html on line 404: Roger Tichborne, heir to the noble and filthy rich Tichborne family´s title and fortunes, was presumed to have died in a shipwreck in 1854 at age 25. His mother clung to a belief that he might have survived, and after hearing rumours that he had made his way to Australia, she advertised extensively in Australian newspapers, offering a reward for information. In 1866, a Wagga Wagga butcher known as Thomas Castro came forward claiming to be Roger Tichborne. Although his manners and bearing were unrefined, he gathered support and travelled to England. He was instantly accepted by Lady Tichborne as her son, although other family members were dismissive and sought to expose him as an impostor. During protracted enquiries before the case went to court in 1871, details emerged suggesting that the claimant might be Arthur Orton, a butcher´s son from Wapping in London, who had gone to sea as a boy and had last been heard of in Australia. After a civil court had rejected the claimant´s case, he was charged with perjury; while awaiting trial he campaigned throughout the country to gain popular support. In 1874, a criminal court jury decided that he was not Roger Tichborne and declared him to be Arthur Orton. Before passing a sentence of 14 years, the judge condemned the behaviour of the claimant´s counsel, Edward Kenealy, who was subsequently disbarred because of his conduct.
ellauri145.html on line 406: After the trial, Kenealy instigated a popular radical reform movement, the Magna Charta Association, which championed the claimant´s cause for some years. Kenealy was elected to Parliament in 1875 as a radical independent but was not an effective parliamentarian. The movement was in decline when the claimant was released in 1884, and he had no dealings with it. In 1895, he confessed to being Orton, only to recant almost immediately. He lived generally in poverty for the rest of his life and was destitute at the time of his death in 1898. Although most commentators have accepted the court´s view that the claimant was Orton, some analysts believe that an element of doubt remains as to his true identity and that, conceivably, he was Roger Tichborne. Or not.
ellauri145.html on line 436: Charles CrosÉmile-Hortensius-Charles Cros (October 1, 1842 – August 9, 1888) was a French poet and inventor. He was born in Fabrezan, Aude, France, 35 km to the East of Carcassonne. Cros was a well-regarded poet and humorous writer. He developed various improved methods of photography including an early color photo process. He also invented improvements in telegraph technology. In the early 1870s Cros had published with Mallarmé, Villiers and Verlaine in the short-lived weekly Renaissance littéraire et artistique, edited by Emile Blémont. His poem The Kippered Herring inspired Ernest Coquelin to create what he called monologues, short theatrical pieces whose format was copied by numerous imitators. The piece, translated as The Salt Herring, was translated and illustrated by Edward Gorey. He spent years petitioning the French government to build a giant mirror that could be used to communicate with the Martians and Venusians by burning giant lines on the deserts of those planets. He was never convinced that the Martians were not a proven fact, nor that the mirror he wanted was technically impossible to build. Tästä hepusta tulee mieleen Spede Pasanen ja sen hiihtolinko.
ellauri145.html on line 506: format&fit=max&dpr=2&s=661dbb38408dcbe8b9a7b0cb247f024e" width="100%" />
ellauri145.html on line 516: Condemned by ill health and abysmal eyesight to convey his philosophy in short, aphoristic bursts, Nietzsche knew the power of raising a bubble of laughter, only to puncture it as you ponder the further meaning: “Is man God’s mistake, or is God man’s mistake?” “Man does not strive for happiness; only the Englishman does that” – a dig at Jeremy Bentham and John Stuart Mill. “Possession usually diminishes the possession.” “Never trust a thought that occurs to you indoors.” He even makes fun of his readers: “The worst readers are those who behave like plundering troops: they take away a few things they can use, dirty and confound the remainder, and revile the whole.” Vittu miten säälittäviä on yrityxet osoittaa että jyrkät tyypit olis jotenkin humoristisia. Ei ne vaan ole.
ellauri145.html on line 520: Elisabeth greatly admired Mussolini. In 1932 she persuaded the Weimar National theatre to put on a play written by him. Hitler showed up during the performance and presented her with a huge bouquet of flowers.
ellauri145.html on line 522: We have to bestow blame on one particular Nazi named Martin Heidegger. Martin Heidegger’s magnum opus Being and Time was in large part an attempt to create a systematic understanding of metaphysics and human condition building from Nietzsche’s work. Heidegger became the Nazi rector for the entire German university system, which gave the Nazi party a huge bolster of academic legitimacy, and he promoted the Nazi party and their agenda from his classroom, often sporting the Brown Shirt. When the Nazi’s really began to take power, Hitler kicked out Heidegger as University Rector.
ellauri145.html on line 526: Heidegger’s analysis of Nietzsche is entirely inauthentic. He alleges that Nietzsche merges a metaphysics of force with a Marxist analysis of labor to create a technological metaphysics of domination - however, Nietzsche’s analysis of force was completely counter to Marx’s and the marriage of Nietzsche and Marx is not Nietzsche, but is rather National Socialism, and the philosophical framework of this marriage is none other than Being and Time.
ellauri145.html on line 528: Heidegger purposefully misrepresented the teachings of Nietzsche in order to distance himself from his own past, and this analysis has stood for some time as the authoritative reading of Nietzsche. This reading is slowly being undone by Nietzsche scholars, but slowly because many scholars refuse to amend the inauthentic reading they have inherited.
ellauri145.html on line 533: Nietzsche is popular among teenagers for the same reason that Stephen Hawking is well-known among people who aren’t scientists: image.
ellauri145.html on line 539: What rebellious teenager could resist this kind of thing? You’ve got your long hair, your leather jacket, your Slayer albums and your combat boots. You’ve got a guitar you can almost play. What completes that ensemble better than a copy of “The Antichrist,” placed conspicuously on your book stand? It’ll scare your parents if they’re religious, it’ll freak out your friends, and maybe you can find a sentence that sounds profound and memorize it so you can win some points for being deep. Get an inch or two deeper between her legs.
ellauri145.html on line 541: Now, this is perhaps not quite fair to all the teenagers who read Nietzsche. Some of them may actually understand him, at least partially, including the long-haired leather jacket-wearing ones. And there really is a little blood and thunder in Nietzsche’s philosophy, a little punk rock. Regardless, the popular image is probably a bigger driver for book sales of Nietzsche’s work than anything he actually said or any point he actually made.
ellauri145.html on line 545: The answer to this is very simple. Utilitarianism is concerned only with the volume of pleasure and pain, and Nietzsche says in so many words that as soon as you even enter into this kind of thinking, you are already deep into the territory of nihilism. It is passive; concerned with high maintenance, not constructivism; aloof or indifferent to meaning, something to justify the effort in the first place, even when it is successful, let alone when it isn’t. It is the staid, kindly, sober—not to say, the British—version of the same imbecilic nihilism that was prevailing on the continent in the same era. Mill did not understand the difference between pleasure and (counterfactual) happiness, between pain and suffering, between real (spiritual) slavery and freedom. Eli koska se oli säälittävä mursuwiixinen luuseri.
ellauri145.html on line 551: Although there is certainly a bias toward “masculinity” in Nietzsche’s works, this does not necessarily mean what it is presumed to mean. “Masculinity” is not, for instance a code word for “male”. It does not apply as a broad category to those who have a certain set of genitals. In fact what the term means is having the sort of virtues that one might have typically related to the masculine virtues that were considered admirable at various times in the past. These include courage, transcendence of petty emotional concerns, fearlessness in the face of death, and so on. Intellectual courage was a particular attribute that Nietzsche was trying to encourage in his readers though his appeal to the term, “masculinity”.
ellauri145.html on line 568: Is it possible that philosopher Friedrich Nietzsche faked his own madness for personal reasons that we may never know?
ellauri145.html on line 699: Là-bas did strike a serious blow to the public’s conception of Naturalism. The novel, which opens with a two-page invective against Naturalism, was serialized in L’Echo de Paris, beginning on February 16, 1891. Huysmans’s protagonist, Durtal, feebly defends himself against his friend, Des Hermies, who maligns Naturalism as “du cloportisme” (siiramaisuudesta) while accusing it of having sold out: “Il a vanté l’américanisme nouveau des moeurs, abouti à l’éloge de la force brutale, à l’apothéose du coffre-fort. Par un prodige d’humilité, il a révéré le goût nauséeux des foules, et, par cela même, il a répudié le style, rejeté toute pensée altière, tout élan vers le surnaturel et l’au-delà...” (XII, 1, 6-7).
ellauri145.html on line 701: Des Hermies leaves, and Durtal, a former Naturalist, weighs his friend’s criticism. Although he is fed up with the positivism and commercialism of Naturalism, he cannot envision a novel without its research, realistic details, and style. He hypothesizes about what could be done and concludes that Naturalism must change, it must broaden its horizons:
ellauri145.html on line 707: Durtal admires the documentation of Naturalism, yet wants to open it to the supernatural, to an exploration of both body and spirit: it will be a kind of “naturalisme spiritualiste” that will follow Zola’s route, but in the air.6 This tension between realism and the supernatural lies at the heart of Là-bas, a novel in which Huysmans follows Durtal’s spiritual transformation as he researches medieval and modern Satanism. Là-bas was a scandalous best-seller. It inspired a great deal of public debate, especially since it was published in the same review and at the same time as Jules Huret’s first Enquête sur l’évolution littéraire, a series of sixty-four interviews conducted with major French authors from March 3 to July 5, 1891.7 This series, which asked its interviewees whether Naturalism was dead, was a phenomenal success read by all of Paris.8 Huret caused every non-Naturalist writer to agree that Zola’s brand of Naturalism was obsolete because it neglected humanity’s soul.
ellauri145.html on line 709: When Zola was interviewed for this series on March 31, one month after Là-bas had begun to appear, even he admitted that it was possible that Naturalism was drawing to a close: “C’est possible. Nous avons tenu un gros morceau du siècle, nous n’avons pas à nous plaindre; et nous représentons un moment assez splendide dans l’évolution des idées au dix-neuvième siècle pour ne pas craindre d’envisager l’avenir” (XII, 653).
ellauri145.html on line 723: Édouard-Joachim Corbière (18 July 1845 – 1 March 1875) was a French poet born in Coat-Congar, Ploujean (now part of Morlaix) in Brittany, where he lived most of his life before dying of tuberculosis at the age of 29. Helmin ikäisenä. Profiilikuvassa sillä on aivan jättimäinen baskeri, lökäpöxyt ja kumiteräsaappaat.
ellauri145.html on line 725: His mother Marie-Angélique-Aspasie Puyo, 19 years old at the time of his birth, belonged to one of the most prominent families of the local bourgeoisie. His father was Antoine-Édouard Corbière, known for his best-selling novel Le Négrier. A cousin, Constant Puyo, was a well-known Pictorialist photographer.
ellauri145.html on line 727: During his schooling at the Imperial Lycée of Saint-Brieuc where he studied from 1858 until 1860, he fell prey to a deep depression, and, over several freezing winters, contracted the severe rheumatism which was to disfigure him severely. He blamed his parents for having placed him there, far from his family´s care and affection. Difficulties in adapting to the harsh discipline of the college´s noble débris (distinguished relics, i.e., teachers) gradually developed those characteristics of anarchic disdain and sarcasm which were to give much of his verse its distinctive voice.
ellauri145.html on line 731: Close-packed, linked to the ocean and his Breton roots, and tinged with disdain for Romantic sentimentalism, his work is also characterised by its idiomatic play and exceptional modernity. He was praised by both Ezra Pound and T. S. Eliot (whose work he had a great influence on). Many subsequent modernist poets have also studied him, and he has often been translated into English.
ellauri145.html on line 809: Vertailikohan ne usein kenellä on pisin pisinappula. Tän hepun runot on aika pitkäveteisiä, turhan puhuttelevia ja sovinnaisia. Sen aforismit on samaa lajia, esim.
ellauri145.html on line 894: C´est trop fort, me dit tout le monde, Toi on liikaa, sanoo mulle kaikki,
ellauri145.html on line 1005: Ce qu´on admire fort sur elle, Se mitä siinä varsin ihaillaan,
ellauri145.html on line 1059: This paper offers a detailed reading of Rimbaud´ s "obscure" prose pom "Dévotion" from the Illuminations. The reading is based on the central principle that the text is modelled on the form of devotional prayer, a model that Rimbaud adopts only to parody it and transgress against it. Kaikki lukijat on yhtä mieltä että tää on Rimbaudin sepustuxista sekopäisin. Vaik kyllä se aina varoo olemasta selväsanainen, se on epädekadenttia. R. is extremely fond of mystifying his readers.
ellauri145.html on line 1086: Ulsterin poka väittää että Rimbaud rienatessaankin pysyy izelleen uskonnollisena. Distancing himself in an at times sacrilegious or blasphemous way from conventional western attachment to the Bible and to the figure of Christ as saviour, Rimbaud nevertheless proceeds to create for himself a radically different spiritual alternative. No voihan se niinnii olla, musta tossa loppupäässä vois olla jotain homostelua. Noi 2 ekaa naista on varmaan sen kuolleet siskot Vitalie (17v) ja Victorine (4kk). Toi Bau on varmaan joku niiden keskinäinen sana. Isabellesta se ei rukoile, koska se on elossa. Ellei se sitten oo toi Lulu, mutta epäilen. Olisko to Madame *** sit tän rimpulan tiukka äitykkä? - Mut no hei! Ulsterin poka on tullut samaan johtopäätöxeen kuin mä että tässä runon lopussa on kuin onkin homostelua! Spunk tarkoittaa kuin tarkoittaakin runkkua! Se oli Rimbaudilla pahe ainainen, esim seuraavassa runossa on sama idea:
ellauri145.html on line 1092: Empoignant une chope à fortes cannelures, Voimakkaasti uurrettu tuoppi handussa,
ellauri145.html on line 1141: Ca semble cependant fortement contredite par une lettre d’Alphonse Allais à sa mère du 23 octobre 1905, dans laquelle il lui apprend qu’à la suite d’une phlébite il vient effectivement de passer 40 jours sur le dos, sans même pouvoir travailler.
ellauri145.html on line 1160: Born into a farming family of La Sauvagère, Brisset was an autodidact. Having left school at age twelve to help on the family farm, he apprenticed as a pastry chef in Paris three years later. In 1855, he enlisted in the army for seven years and fought in the Crimean War. In 1859, during the war in Italy against the Austrians. After he was wounded at the Battle of Magenta, he was taken prisoner. During the Franco-Prussian War, he was a second lieutenant in the 50e régiment d´infanterie de ligne. Taken prisoner again, he was sent to Magdeburg in Saxony where he learned German.
ellauri145.html on line 1162: In 1871, he published La natation ou l’art de nager appris seul en moins d’une heure (Learning the art of swimming alone in less than an hour), then resigned from the Army and moved to Marseilles. Here he filed a patent for the "airlift swimming trunks and belt with a double compensatory reservoir". This commercial endeavor was a complete failure. He returned to Magdeburg, where he earned his living as a language teacher, developing a method for learning French, which he self-published in 1874.
ellauri145.html on line 1164: Brisset became stationmaster at the railway station of Angers, and later of L´Aigle. After publishing another book on the French language, he undertook his major philosophical work, in which contended that humans were descended from frogs. Brisset supported his contention by comparing the French and frog languages (such as "logement" = dwelling, comes from "l'eau" = water). He was serious about his "morosophy", and authored a number of books and pamphlets put forth his indisputable substantiations, which he had printed and distributed at his own expense.
ellauri145.html on line 1166: In 1912, novelist Jules Romains, who had obtained copies of God´s Mystery and The Human Origins, set up, with the help of fellow hoaxers, a rigged election for a "Prince of Thinkers". Unsurprisingly, Brisset got elected. The Election Committee then called Brisset to Paris in 1913, where he was received and acclaimed with great pomp. He partook in several ceremonies and a banquet and uttered emotional words of thanks for this unexpected late recognition of his work. Newspapers exposed the hoax the next day.
ellauri146.html on line 48: Grabbe kam als Sohn eines Zuchthausaufsehers zur Welt. Schon als Gymnasiast in Detmold unternahm er mit 16 Jahren erste Versuche als Dramatiker. Ein Stipendium der Landesfürstin ermöglichte ihm ab 1820 ein Jura-Studium in Leipzig, das er 1822 in Berlin fortsetzte. In Berlin lernte er Heinrich Heine kennen. Nach dem Abschluss des Studiums 1823 bemühte er sich vergeblich, eine Stellung an einem deutschen Theater als Schauspieler oder Regisseur zu bekommen. Er kehrte nach Detmold zurück und legte im folgenden Jahr sein Juristisches Staatsexamen ab.
ellauri146.html on line 112: Der Teufel, der ja das Recht hat, ungalant zu sein, übt eine scharfe, meist cynische Kritik an diesen Helden und Heldinnen der Feder. Als er bei der höchsten Sommertemperatur erfroren aufgefunden wird, ruft er die Gutachten von vier Naturforschern hervor und der eine derselben erklärt: »Betrachten Sie die enorme Häßlichkeit, welche uns aus jeder Miene dieses Gesichts entgegenkreischt und Sie sind ja gezwungen, mir einzuräumen, daß solch eine Fratze gar nicht existieren könnte, wenn es keine deutschen Schriftstellerinnen gäbe.«
ellauri146.html on line 124: Rudolf von Gottschall (1823–1909) oli saksalainen kirjailija, aikansa Saksan monipuolisimpia. Gottschall oli lyyrikko (Neue Gedichte), eepikko (Carlo Zeno, Maja), hän kirjoitti romaaneja (Im Banne des schwarzen Adlers) ja erityisesti näytelmiä: hänen merkittäviä murhenäytelmiään ovat Mazeppa, Der Nabob, Katharina Howard, König Karl XII, Herzog Bernhard von Weimar ja Amy Robsart. Hän kirjoitti myös komedioita, kuten Fix und Fox, Die Diplomaten, Der Spion von Rheinsberg. Mit einer Doktorarbeit über die römischen Strafen bei Ehebruch wurde er 1846 in Königsberg promoviert. De adulterii poenis iure romano constitutis. Gottschalls fortschrittliches Schaffen war zu seinen Lebzeiten geachtet, seine Dramen wurden gern gespielt. Seine Werke zeichneten sich vor allem durch unabhängige Urteilskraft, aber auch durch zeitbezogene Kritik aus, was mit dazu beigetragen hat, dass er nach seinem Tode schnell in Vergessenheit geriet. Lisäksi hän oli kirjallisuushistorioitsija ja esteetikko. Kirjallisuudentutkijana hän julkaisi teoksen Poetik. Vittuako se selitti tossa suorasanaisesti mitä Grabbe kertoo ize paljon hauskemmin? Taitaa olla kuivuri. Saima Harmaja on suomentanut Gottschallin runon "Ken nokkivi ikkunaa? Lupsa!", jonka on säveltänyt Kari Haapala.
ellauri146.html on line 146: Gottschalls fortschrittliches Schaffen war zu seinen Lebzeiten geachtet, seine Dramen wurden gern gespielt. Seine Werke zeichneten sich vor allem durch unabhängige Urteilskraft, aber auch durch zeitbezogene Kritik aus, was mit dazu beigetragen hat, dass er nach seinem Tode schnell in Vergessenheit geriet.
ellauri146.html on line 150: RATTENGIFT. Der Teufel mag – (sich korrigierend, mit einer Verbeugung) Der Herr Teufel mögen mich holen, wenn mir nicht vor Staunen und Verwunderung der Atem stehenbleibt! Doch, reden Sie fort! Was machen die Dichter selber? Schiller, Shakspeare, Calderon, Dante, Ariost, Horaz, was tun, was treiben sie?
ellauri146.html on line 174: MORT-AUX-RATS, à la fenêtre. Mais qui vient là bas, avec une lanterne, par la forêt! Il semble qu'il se dirige par ici.
ellauri146.html on line 278: Klopstock tog djupa religiösa intryck från det pietistiska föräldrahemmet och fördjupade dem på egen hand under sin gymnasietid i Schulpforta 1739-45. De klassiska språkstudierna eggade hans litterära ambition och inspirerad av John Miltons Paradise lost beslöt han att skriva ett religiöst epos om det högsta ämne en kristen poet kunde tänka sig, Messias. Se oli tollanen anglofiili.
ellauri146.html on line 280: Den första skissen på prosa till Messias påbörjade Klopstock då han studerade teologi i Jena. Redan året därpå, då han flyttat till Leipzig, Tysklands dåvarande litterära centrum, valde han dock, i medveten opposition mot den franska smaken, hexametern som den värdigaste formen för sin dikt. De tre första sångerna utkom 1748 i tidskriften Bremer Beiträge och väckte genast uppseende.[värdeomdöme] Den berömde kritikern Johann Jakob Bodmer inbjöd honom till Zürich.
ellauri146.html on line 282: Inspirerad av den storslagna schweiziska naturen [värdeömdöme] skrev Klopstock här en rad oden, som visar fram mot en ny epok i tysk litteratur. Hans rykte spred sig, när Fredrik V av Danmark erbjöd honom 400 thaler årligen, för att han skulle fullborda Messias, och 1751 flyttade han till Köpenhamn, där han sedan med undantag för ett avbrott 1758-63, stannade till 1771. Först 1773 var Messias färdigt, det verk, som vid sidan av Oden (1771) grundlade Klopstocks berömmelse. Den breda publiken, liksom författaren fostrad i pietismen, läste Messias mera som en religiös uppbyggelsebok; de litterärt bildade greps dessutom av den formella djärvheten, den patetiska tonen och den bildrika, om än föga konkreta diktionen.[hela meningen är åt helvete] Även utanför Tyskland spred sig intresset för Klopstock. I Sverige påverkade han Thomas Thorild och Bengt Lidner (n.h.)
ellauri146.html on line 298: Der Autor setzt beim Auftritt bzw. der Erwähnung vieler Personen und bei Bezügen auf ihre Lebensgeschichten die Kenntnis des Alten und Neuen Testaments voraus. Bei den von ihm erdichteten surrealen Szenen beruft er sich auf Mitteilungen seiner Muse Sionitin, der Seherin Gottes. Oft wird das Geschehen aus beiden Quellen gespiegelt, indirekt beschrieben, so erlebt der Leser die Jungen Jesu anfangs mit den Augen ihrer Schutzengel, die mit dem Engelboten über sie sprechen, oder in der Beobachtung einer anderen Person, z. B. Petrus Verleugnung aus der Perspektive Portias (6. Gesang). Eingearbeitet in solche Gespräche sind Informationen beispielsweise über Jesus Lebensgeschichte und über die Charaktere der Retterjugend (3. Gesang), aber auch frei erfundene Marzipanfiguren. Wie in einem großen Mysterienspiel betreten immer wieder die Seelen alttestamentlicher LakrizFiguren, z. B. der Urväter und Urmütter, der Propheten, der Könige, aber auch der zum Zeitpunkt der Kreuzigung noch ungeborenen zukünftigen Christen die Szenerie.
ellauri146.html on line 358: for it has been snatched(M) from your lips.
ellauri146.html on line 365: Eloa comes from the throne of God, and proclaims that now the Redeemer is led to death, on which the angels of the earth form a circle round Mount Calvary, also nam'd Golgotha. Then, having consecrated that hill, he worships the Messiah. Gabriel conducts the souls of the fathers from the sun to the Mount for olives, and Adam addresses the earth. Satan and Adramelech, hovering in triumph, are put to flight by Eloa. Jesus is nail'd to the cross. The thoughts of Adam. The conversion of one of the malefactors. Uriel places a planet before the sun, and then conducts to the earth the souls of all the future generations of mankind. Eve, seeing them coming, addresses them. Eloa ascends to Heaven. Eve is affected at seeing Mary. Two angels of death fly round the cross. Eve addresses the Saviour, and the souls of the children yet unborn. Claptrap does a lot of addressing in the epos. Hope the letters reach the sender, unlike Elvis's:
ellauri146.html on line 400: One of the outstanding features of the Romantic era in France was the re-evaluation of the feminine. It was widely assumed that man's capacity for rational thought and scientific achievement needed to be tempered by woman's capacity for sentiment. Indeed, the beneficial influence of woman's love and compassion was considered a necessary precondition to moral development, both for the individual and for all mankind. Woman thus had redemptive qualities (cash value). Perhaps the purest expression of this constellation of ideas is to be found in the utopian religious sects of the period and in the Romantic epic. Alfred de Vigny's Eloa (1824) may be read in this context. Eloa is the first of a series of angel women appearing in the Romantic epic. She is followed by Rachel in Edgar Quinet's Ahasvérus (1833), Sémida in Alexandre Soumet's La Divine Epopée (1840), Marie in Alphonse Constant's La Mère de Dieu (1844) and Liberté in Victor Hugo's La Fin de Satan (fragments written in 1854 and 1859, published posthumously in 1886). The mission of these quasi-divine female figures is to help put an end to evil.
ellauri146.html on line 404: We tend not to focus on this view of Eloa as a myth of the redeeming feminine for several reasons. First, the central portion of the poem is devoted to Satan's seduction of Eloa, an activity which, for most of us, is anything but celestial. Perhaps this explains Stendhal's sarcastic description of Eloa in the Courrier anglais of 1 December 1824: "Tex-Willer-larme, devenue ange femelle, et séduite par le diable lui-même" (the ex-tear, turned into a female angel, and seduced by the devil himself). Flottes and Bonnefoy insist that the very fine psychological analysis of the seduction makes us see human protagonists in an angelic decor, which weakens any metaphysical meaning Vigny might attach to his poem. Germain, who had the benefit of Hunt's masterly work, The Epic in Ninteenth Century France (1941), states flatly that the drama of Eloa is not metaphysical but moral. Bénichou, however, does remark in Le Sacre de l'écrivain 1750-1830 (1973) that the creation of Eloa corresponds to the theological promotion of the feminine as an agent of redemption prominent in the religious sects of the Romantic period. I am sure Satan was greatly consoled by Eloa, if that's any consolation.
ellauri146.html on line 442: Dont la force divine obéit à l’esclave. Jotka tottelee sokeasti orjan käskyjä.
ellauri146.html on line 456: Les genoux de Samson fortement sont unis Simpsonin polvet on lujasti yhteenpainetut,
ellauri146.html on line 458: Elle s’endort sans force et riante et bercée Hiän nukahtaa vaisusti hymyhuulena,
ellauri146.html on line 481: Plus fort il sera né, mieux il sera vaincu, Mitä kovempi se on, sitä pikemmin se pehmenee,
ellauri146.html on line 514: Éternel ! Dieu des forts ! vous savez que mon âme Iki-iäkäs! Miesten jumala! Sä tiedät et mun sieluparka
ellauri146.html on line 524: Car la bonté de l’Homme est forte, et sa douceur Sillä miehen hyvyys on iso, ja kiltteys
ellauri146.html on line 535: Toujours mettre sa force à garder sa colère Aina saa pidätellä vihaansa
ellauri146.html on line 636: The Lionizing piece is obviously a quiz on N. P. Willis, and is also a parody on a story by Bulwer. Willis went abroad in 1831, and sent home to the New-York Mirror a series of newsletters, known when collected in book form as Pencillings by the Way. He got into a duel, happily bloodless, with the novelist Captain Marryat. More important to him was the friendship of Lady Blessington. That once world-renowned widow wrote books and edited annuals, to one of which even Tennyson contributed. Now she is remembered chiefly for her salons in London. Believing that some ladies, disapproving of her supposed liaison with Count D’Orsay, would not come to her parties, she invited gentlemen only. Through her Willis met most of the English literati.
ellauri146.html on line 638: Woodberry (Edgar Allan Poe, 1885, p. 85, and Life, I, 130) pointed out a leading source of part of Poe's story in Bulwer's “Too Handsome for Anything,” one of the “other pieces” in Bulwer's book, Conversations with an Ambitious Student in Ill Health, with Other Pieces (New York: J. & J. Harper, 1832), pp. 189ff. There is a good deal of humorous literature about noses.
ellauri146.html on line 640: Poe commented on the general meaning of his story several times. In one unsigned review of the number of the Southern Literary Messenger that contained it he said, “Lionizing ... is an admirable piece of burlesque which displays much reading, a lively humor, and an ability to afford amusement or instruction”; and in another puff of smoke he remarked, “It is an extravaganza ... and gives evidence of high powers of fancy and humor.”‡ To J. P. Kennedy he wrote on February 11, 1836 that it was a satire “properly speaking [page 172:] — at least so meant —... of the rage for Lions and the facility of becoming one.”
ellauri146.html on line 648: But it is dangerous to attempt to separate any historical figure from his setting. No individual can ever be understood fully until the subtle influences of his formal education, his reading, his associates, and his time and country (with his heredity) are traced and synthesized. Too much has been said, perhaps, about Poe’s “detachment” from his environment and too little about his background—his heritage from Europe and the influences of his early life in Virginia. Elizabeth Arnold, Poe’s mother, was born in England in 1787 and was brought to this country when she was a girl of nine. “In speaking of my mother,” Poe wrote years later to Beverley Tucker of Virginia, “you have touched a string to which my heart fully responds.” Judging from his spirited defense of Elizabeth Poe, it appears that Poe never became unmindful of his immediate English origins on the maternal side.
ellauri146.html on line 650: Poe’s ancestry on his father’s side was Scotch-Irish and has been traced through County Cavon to Ayrshire, Scotland. The fact that Poe’s Presbyterian Scottish ancestors dwelled for a time in the north of Ireland has caused even so good a scholar as Arthur Hobson Quinn to engage in surprising speculation about an “Irish strain” in Poe and about a “Celtic” trait of perverseness which he had “discovered” in the Poe family.
ellauri146.html on line 652: In evaluating Poe’s ethnic heritage it is enough to say that his forbears were English and Scottish and, quite likely, predominantly Anglo-Saxon, the strain which, as Poe himself wrote, animated the American heart.
ellauri146.html on line 654: Poe, unlike other great American writers of his time, spent a considerable portion of his childhood in Britain. In 1815, John Allan set out for England, accompanied by his wife, Frances Allan; his sister-in-law, “Aunt Nancy” Valentine; and his six-year-old foster son, Edgar Poe. For a time Edgar attended the small London school of Miss Dubourg (a name which subsequently was to appear in “The Murders in the Rue Morgue”) and later, for a period of three years from 1817 to 1820, was sent to a better school, the Manor House at Stoke Newington near London. Here Poe, in addition to being affected profoundly by the atmosphere of England, studied French, Latin, history and literature. The Manor House School, with its “Dr.” Bransby, Poe later was to transplant bodily to the semi-autobiographical tale “William Wilson” (1840).
ellauri146.html on line 656: Poe saw a good deal of Scotland, too, on first arriving in Britain and may have attended school in Irvine for a time. It would be difficult to estimate the impact of these formative years in Britain upon the youthful Poe.
ellauri146.html on line 662: “I am a Virginian,” declared Poe; and “the distinguishing features of Virginian character at present-features of a marked nature—not elsewhere to be met with in America-and evidently akin to that chivalry which denoted the Cavalier—can be in no manner so well accounted for as by considering them the debris of a devoted loyalty.” Poe’s Virginia background may or may not have rendered him typically American, but it seems reasonable to think that it fostered in him a Virginian Anglo-American attitude as opposed to an Anglophobic Americanism so common at that time in New England.
ellauri146.html on line 664: When Poe was just seventeen, his name was entered in the matriculation books of the new University of Virginia. This period of ten months, between St. Valentine’s Day and Christmas, 1826, which Poe spent at the University, marks the end of his formative youth. The general direction which his genius was to follow had been fairly established.
ellauri146.html on line 666: It may be that Poe was embittered by his forced withdrawal from the University. During his life he never returned there, and, though there are oblique references to Charlottesville in “A Tale of the Ragged Mountains” and in The Journal of Julius Rodman, no other allusions to the University are to be found in his written work.
ellauri146.html on line 670: Profound must have been the appeal to his subtle aesthetic sense even in youth as he looked at all those classic buildings on some night when the rays of a full moon had softened and blended the separate details of roof and entablature, cornice, and, pillar. It may well have been that, at such an hour and in such a spot, the most celebrated expression in the entire body of his writings was suggested to him by so extraordinary an interfusion of Nature’s beauty with the beauty of art in one of its loveliest forms.
ellauri146.html on line 674: The success of Poe in translation indicates his possession of a universal point of view. The recognition which he has received in France, Russia, Italy, Germany, Spain and Britain has no parallel among other American writers. Poe has become a world-author, and this fact depends very largely upon the universality of his appeal. “Poe is my spiritual and literary father,” asserted the Spaniard Vicente Blasco Ibanez. Baudelaire prayed to Poe as a literary saint. The Germans regard him as the foremost American writer. The Russians began translating him in the 1830s even before he was known in America.
ellauri146.html on line 681: “We have no aristocracy of blood, and having therefore as a natural, and indeed as an inevitable thing, fashioned for ourselves an aristocracy of dollars, the display of wealth has here to take the place and perform the office of the heraldic display in monarchical countries. By a transition readily understood, and which might have been as readily foreseen, we have been brought to merge in simple show our notions of taste itself.”
ellauri146.html on line 686: started with the queerest idea conceivable, viz; that all men are born free and equal-this in the very teeth of the laws of gradation so visibly impressed upon all things both in the moral and physical universe. Every man “voted,” as they called it-that is to say, meddled with public affairs-until, at length, it was discovered that what is everybody’s business is nobody’s, and that the “Republic” (as the absurd thing was called) was without a government at all. It is related, however, that the first circumstance which disturbed, very particularly, the self-complacency of the philosophers who constructed this “Republic,” was the startling discovery that universal suffrage gave opportunity for fraudulent schemes….A little reflection upon this discovery sufficed to render evident the consequences, which were that rascality must predominate— in a word, that a republican government could never be anything but a rascally one. While the philosophers, however, were busied in blushing at their stupidity in not having foreseen these inevitable evils, and intent upon the invention of new theories, the matter was put to an abrupt issue by a fellow of the name of Mob, who took everything into his own hands and set up a despotism…. As for republicanism, no analogy could be found for it upon the face of the earth—unless we except the case of the “prairie dogs,” an exception which seems to demonstrate, if anything, that democracy is a very admirable form of government—for dogs.
ellauri146.html on line 688: In a review of 1836 Poe referred to the “bigoted lover of abstract Democracy” and appealed to Americans to divert their minds “from that perpetual and unhealthy excitement about the forms and machinery” of government to a greater care of the results of government-“the happiness of a people.”
ellauri146.html on line 690: Indeed, Poe seems much more the Southerner than the Yankee American, and it is not hard to guess which path he would have chosen had he lived into the 1860’s. One may be very sure that Edgar Poe, though born, almost by accident, in Boston, would have proved one of the Confederacy’s most eloquent and committed partisans. In reviewing the various factors which we may believe shaped Poe’s youthful mind, we would expect to find in Poe, and in re-examining his opinions we do find, a cosmopolitan rather than a parochial outlook. And yet, at the same time, we know Poe was serious when he proclaimed, “I am a Virginian!” We may be justified in looking upon the general influences of his formative years as contributing factors in the development of strong inclinations to Europe, Britain and the American South, rather than to the American Union.
ellauri146.html on line 724: In the still sleeping town and set forth. Hiljaa nukkuvassa kylässä liikkeelle.
ellauri146.html on line 801: It seems to me that however delicate and profound the relations Wardi draws, the cost is too high. Contrary to the "echo interpretation" Wardi suggests, I would argue for the poet's acknowledgment of the arrow of time, which leaves both childhood (even if it was not exhausted when he was a child), and the imaginative reunion with it now at 30, lost and unreachable.
ellauri146.html on line 832: Paine kasvoi Thetfordissa Norfolkin kreivikunnassa yksinkertaisissa oloissa. Vuoteen 1750 saakka hän kävi viisi vuotta paikkakunnan kansakoulua. 12-vuotiaana hänet erotettiin koulusta ja sen jälkeen hän oppi isänsä luona korsetintekijäksi. Tätä ammattia hän harjoitti kaksitoista vuotta. 30-vuotiaana eli vuonna 1762 Thomas pääsi verovirkailijaksi (excise officer) Granthamiin. Kolmen vuoden virassaolon aikana hänet erotettiin kaksi kertaa väärinkäytösten takia ja lopullisesti vuonna 1765.
ellauri146.html on line 860: Die Prager Erklärung zum Gewissen Europas und zum Kommunismus (engl. Prague Declaration on European Conscience and Communism) wurde am 3. Juni 2008 von mehreren prominenten europäischen Politikern, ehemaligen politischen Häftlingen und Historikern unterzeichnet, unter ihnen Václav Havel und Joachim Gauck. Die Erklärung forderte unter anderem die Verurteilung von kommunistischen Verbrechen und die Ausrufung des 23. August als Europäischer Tag des Gedenkens an die Opfer von Stalinismus und Nationalsozialismus. Der Gedenktag wurde am 2. April 2009 vom Europäischen Parlament ausgerufen.
ellauri146.html on line 864: The ban on communist symbols resulted in the removal of hundreds of statues, the replacement of street signs and the renaming of populated places including some of Ukraine's biggest cities like DniproPetrovsk (sorry, Dnipro). The city administration of Dnipro estimated in June 2015 that 80 streets, embankments, squares, and boulevards would have to be renamed. Maxim Eristavi of Hromadske.TV estimated late April 2015 that the nationwide renaming would cost around $1.5 billion. The legislation also granted special legal status to veterans of the "struggle for Ukrainian independence" from 1917 to 1991 (the lifespan of the Soviet Union). The same day, the parliament also passed a law that replaced the term "Great Patriotic War" in the national lexicon with "World War II" from 1939 to 1945 (instead of 1941–45 as is the case with the "Great Patriotic War"). A change of great significance.
ellauri146.html on line 866: In February 2022, in connection with a presidential address of Russian president Vladimir Putin in the midst of the Russo-Ukrainian crisis, Putin claimed that Ukraine's decommunization does not make any sense because "modern Ukraine was created by communist Russia, and specifically Lenin". Vitaly Chervonenko from the BBC noted how carefully Putin kept silent about the independent Ukrainian state formations of 1917–1920 and Kyiv's (i.e. the white generals´) war with Lenin's Bolshevik government, whose purpose was to exclude Ukraine from Bolshevik Russia.
ellauri147.html on line 83: Having completed her university studies, Tyynni took up the teaching of Finnish in evening classes, but the urge to write proved stronger than the duty to teach. Her first poetry collection, Kynttilänsydän (‘Candlewick’), was published in 1938. Two years later she published a second collection Vesilintu (‘waterfowl’). With the outbreak of war, her poetry changed: Lähde ja matkamies (’The spring and the traveller’), Lehtimaja (‘The arbour’) and Soiva metsä (‘The ringing forest’) all reflected the defensive spirit of the country. Tyynni also depicted womanhood, the experiences of women in childbirth and motherhood. Later feminist research in particular has praised Tyynni as a pioneer for her lyrics dealing with childbirth.
ellauri147.html on line 107: Tyynni received several literary awards between 1943 and 1982. Morever, she won the gold medal in 1948 for her poem ‘Hellaan laakeri’ (‘Let's put a bearing into the stove') at a time when literary composition was still a part of the non-professional Olympic games. A Pro Finlandia medal holder, Academician of the Arts and Honorary doctor, Aake Tyynni died in 1997 at the age of 84. Her daughter Riitta Seppälä and son Mikko-Olavi Seppälä have written their mother’s biography, Aake Tyynni – Hymyily, kyynel, laulu. (‘Aake Tyynni. A smile, a tear, a song’, WSOY, 2013)
ellauri147.html on line 118: vaan sinulta, lapseni, tahdon, että kaarisillan teet. But as for you, my child, I want you to build a bridge.
ellauri147.html on line 145: I have found strength where one does not look for it: in simple, mild, and pleasant people, without the least desire to rule—and, conversely, the desire to rule has often appeared to me a sign of inward weakness: they fear their own slave soul and shroud it in a royal cloak (in the end, they still become the slaves of their followers, their fame, etc.) The powerful natures dominate, it is a necessity, they need not lift one finger. Even if, during their lifetime, they bury themselves in a garden house! Like my sister Elizabeth för instance! Now there is a Willenmensch if ever there was one! I hardly dare to sneak to the loo for a jerk from our Gartenhaus.
ellauri147.html on line 150: Some interpreters also upheld a biological interpretation of the Wille zur Macht, making it equivalent with Darwinism. For example, the concept was appropriated by some Nazis such as Alfred Bäumler, who may have drawn influence from it or used it to justify their expansive quest for power.
ellauri147.html on line 155: Eternal return (German: Ewige Wiederkunft; also known as eternal recurrence) is a concept that the universe and all existence and energy has been recurring, and will continue to recur, in a self-similar form an infinite number of times across infinite time or space.
ellauri147.html on line 161: Derrida is careful not to confine the will to power to human behavior, the mind, metaphysics, nor physical reality individually. It is the underlying life principle inaugurating all aspects of life and behavior, a self-preserving force. A sense of entropy and the eternal return, which are related, is always indissociable from the will to power. The eternal return of all memory initiated by the will to power is an entropic force again inherent to all life. What bladderdash.
ellauri147.html on line 169: Adler's adaptation of the will to power was and still is in contrast to Sigismund Freud's pleasure principle or the "will to pleasure", and to Viktor Frankl's logotherapy or the "will to meaning". Adler's intent was to build a movement that would rival, even supplant, others in psychology by arguing for the holistic integrity of psychological well-being with that of social equality. His interpretation of Nietzsche's will to power was concerned with the individual patient's overcoming of the superiority-inferiority dynamic.
ellauri147.html on line 177: Emily in Paris is an American-French comedy-drama streaming television series created by Barren Star, which premiered on Netflix on October 2, 2020. The series stars Lily "Mr." Collins as the eponymous Emily, an American who moves to Paris to provide an American point of view to Savior, a French marketing firm. There, she struggles to succeed in the workplace while searching for sex and experiencing a culture clash with her "boring" and small-minded Midwestern U.S. upbringing. It also stars Ashley Park, Philippine Leroy-Beaulieu, Lucas Bravo, the cast's one and only spooky sooty tarbaby coon Samuel Arnold, Camille Razat, and Bruno Gouery. Lystikästä että "boring" pitää laittaa scare quoteihin. 91% piti tästä ohjelmasta. 91% ei kazonut.
ellauri147.html on line 179: Emily in Paris follows Emily, a battery driven 20-something American from Chicago who moves to Paris for an unexpected job opportunity. She is tasked with bringing an American point of view to a venerable French marketing firm. Cultures clash as she adjusts to the challenges of life in Paris while juggling her career, new friendships and genitals.
ellauri147.html on line 185: One or two of my American friends tell me that in public buildings in the US it’s also possible to call the street-level floor the ground floor, like in Britain. But Emily has never visited public buildings, as she works in the private sector. She is a private dancer, dancer for money, any old music will do. Typerä Emily juoxee muka päivittäin maratoneja mutta väsyy rapuissa. Se ei varmaan ole koskaan nähnyt rappuja.
ellauri147.html on line 201: On September 5, 2018, it was announced that Paramount Network had given the production a series order for a first season consisting of 10 episodes. The series was created by Barren Star, who has a multimillion overall deal with ViacomCBS and develops for ViacomCBS and for outsider buyers via MTV Entertainment Studios. Star was also expected to serve as an executive producer alongside Tony Hernandez. Production companies involved with the series were slated to consist of Jax Media. On July 13, 2020, it was reported that the series would move from Paramount Network to Netflix. On November 11, 2020, Netflix renewed the series for a second season.
ellauri147.html on line 205: Despite struggling to fit in with French office culture Emily convinces her boss, Sylvie, to invite her to a work party where she accidentally irritates Sylvie by conversing with Antoine Lambert, a client who turns out to be Sylvie's married lover. As punishment she is put to work marketing Vaga-Jeune, a lubricant for menopausal women. Annoyed with the gendered nature of the French language Emily writes a post about the product that goes viral causing her to make further inroads at work.
ellauri147.html on line 207: Emily's boyfriend tells her that she should return to Chicago, since he struggles with a long distance relationship, and he does not want to visit Paris, despite a pre-planned trip. She declines returning to Chicago and breaks off the relationship without so much as beg your leave. She turns to Mindy for emotional support. Mindy's slanty eyes have most likely been operated on.
ellauri147.html on line 209: Emily is invited to the shoot for De l'Heure's latest commercial to take behind the scenes footage for social media and is shocked to discover the commercial involves a model strutting nude down the Pont Alexandre III while suited men stare at her. She argues with Antoine that the ad is sexist while he counters that it is sexy leading Emily to suggest an online marketing campaign that asks the perfume's customers what they think. When the campaign goes viral Antoine sends Emily La Perla lingerie as a thank you gift. Now that is not sexist, that's just sexy. Barren Star on setämies par excellence.
ellauri147.html on line 219: Emily discovers Pierre has designed the costumes for Swan Lake so she invites Thomas to join her. However, he insults her by telling her Swan Lake is a ballet for tourists. Emily realizes that he is a snob so she leaves him. Emily is really not one for snobs.
ellauri147.html on line 221: She sees Pierre at the ballet so she walks into his private box to talk to him so he will remain with Savior. Camille invites Emily to lunch and asks if Savior could take on her family's champagne vineyard as a client. Mindy's friend and her five bridesmaids are in Paris for weird dress shopping. Camille invites Emily to meet her family at their chateau.
ellauri147.html on line 223: Gabriel surprises Emily by joining them as kitchen staff for the weekend trip which makes Emily uncomfortable. Emily takes a tour of the winery and meets Camille's younger brother Timothée. Gabriel refuses Camille's mother's offer of a business loan. At a club where Mindy's girlfriends are partying, they force her (who? Mindy?) on stage to sing the song she flubbed on Chinese Popstar. (So what?)
ellauri147.html on line 230: Emily calls Mathieu Cadault to arrange a meeting so she can ask him about the dress donation. They agree to meet at an art opening at Camille´s gallery. Sylvie and Luc also arrive at the opening to meet Camille. At the AFL auction, Grey Space, which consists of two avant-garde fashion designers, show up and bid for Pierre´s dress. As Emily irons the dress back stage, Grey Space shoots her with cum as a publicity stunt which shocks the audience. The next day, the stunt is featured in all the newspapers and online. Pierre is despondent and takes Emily to his bed. They have really uninspired sex. Pierre won´t even cum though Mr. Collins does his best.
ellauri147.html on line 232: 1Emily visits him to try and positively spin the incident, but to no avail. As she leaves Pierre´s home, she runs into Mathieu who makes a pass at her. Mathieu takes Emily on a date. A boat cruise on the Seine, then shows her his penis from his apartment, but their sex is interrupted by a call from Pierre who is threatening to cancel his fashion show. Pierre is holed up in his atelier and won´t show his semi erection to anyone. Sylvie blames Emily for shaking Pierre´s confidence and fires her.
ellauri147.html on line 234: Emily´s co-workers inform her that in France it can be a long, arduous process to fire an employee, unlike at home in the good old U of S. To realize his dream of opening his own restaurant, Gabriel decides to move Emily back to Normandy. The next day Emily is called by Mathieu about the situation and tells her that Pierre has requested to see her. Sylvie overhears this and goes with Emily to see Pierre. At the atelier, they see a dress from Pierre´s new collection.
ellauri147.html on line 236: Pierre orders Mathieu to find him a new venue. Mindy agrees to emcee and sing at a drag bar two nights a week, but when she tells her employers, they fire her so she moves in with Emily. In need of a venue to launch his fashion show, Pierre hijacks the outside of his former venue to show his new look dress collection which the audience loves and makes him the toad of Fashion Week. To celebrate, Emily hosts a dinner at Gabriel´s restaurant for Mathieu and Pierre. The 3 mousketeers take turns at Mr. Collins´s back door.
ellauri147.html on line 238: On April 3, 2019, Lily Collins was cast in the titular role. On August 13, 2019, Ashley Park had joined the main cast. On September 19, 2019, Philippine Leroy-Beaulieu, Lucas Bravo, Samuel Arnold, Camille Razat, and Bruno Gouery joined cast in starring roles, while Kate Walsh, William Abadie, and Arnaud Viard were cast in recurring roles. On May 24, 2021, Lucien Laviscount was cast in recurring role, while Abadie was promoted to series regular for the second season.
ellauri147.html on line 242: Filming for the second season began on May 3, 2021 and concluded on July 19, 2021. Filming locations for the second season include Paris, Saint-Tropez, and various other locations in France. Filming of the second season in Paris causes problems with the neighborhood - the crew being judged brutal, threatening and too intrusive. In the last episode, the fed-up Frenchies kick the arrogant Americans into the Seine. At last, things are getting a little more exciting at last!
ellauri147.html on line 247: Daniel D´Addario of Variety described the series as "a Turkish delight that begs the question of what it really means to grow up against a truly inviting backdrop", and that Mr. Collins is "an inherently winsome performer who has never been quite as well and often abused as she is here". Kristen Baldwin of Entertainment Weekly gave the series a "B" and wrote, "If you need a five-hour brain vacation, Paris is a worthwhile destination." The New Zealand Herald considered the show "visually delectable" and that "Mr. Collins has a pixie-ish charm which makes her endearing", but also that the show is "as ephemeral as dental floss". However, Kristen Lopez of IndieWire wrote a review Metacritic graded as a 23 out of a 100, praising Mr. Collins for being a "Jewess, make no mistake" and that "Emily in Paris is only as watchable and frivolous as our first lady," but warning viewers "Emily in Paris is like scrolling through Instagram. It´s a great way to waste time looking at pretty pictures with no depth."
ellauri147.html on line 249: Nevertheless, not all critics were this kind to the Emily character. Emma Gray from HuffPost called Emily a bland character, stating "The show doesn´t even make an effort to quirk her up or give her a more relatable, girl-next-door roughness: she´s always immaculately coiffed and made-up, and garbed in effortfully eye-catching outfits. But there´s not much to the character, except for enormous amounts of self-confidence and the inexplicable ability to attract new friends and love interests on every street corner." Rebecca Nicholson of The Guardian gave the series one out of five stars: "if it is an attempt to fluff up the romcom for the streaming age, then it falls over on its six-inch heels." Rachel Handler opined "Darren Star has done it yet again: centered an entire show on a thin, gently delusional white woman whimsically exploring a major metropolitan area in wildly expensive couture purchased on a mid-level salary."
ellauri147.html on line 255: Some critics appeared ambivalent, such as Jo Ellison writing for the Financial Times. On one hand she expresses admiration for the way Darren Star manages to depict "a version of womanhood in which promiscuity, bossiness and shopaholicism are depicted as qualities to be celebrated"; on the other "the major plot lines might have been written in the 1940s and the Frenchies are routinely cast as vain, preening and parochial." She concludes "Cliché-ridden and completely outdated: Darren Star´s ´Sex and the Cité´ will no doubt be monstrously successful."
ellauri147.html on line 257: Many French critics condemned the show for negatively stereotyping Parisians and the French. Charles Martin wrote in Première that the show unfairly stereotyped and depicted the French as "lazy individuals who never arrive at the office before the end of the morning are flirtatious and not really attached to the concept of loyalty, are sexist and backward, and, have a questionable relationship with showering".
ellauri147.html on line 261: Megan Garber of The Atlantic was critical of the character Emily, writing, "An expat who acts like a tourist, she judges everything against the backdrop of her own rigid Americanness. You might figure that those moments are evidence of a show poking fun at its protagonist´s arrogance, or setting the stage for her to grow beyond her initial provincialism. But: You would be, as I was, mostly incorrect. Instead, other people change around her, becoming French-American. They grudgingly concede that her way (strident, striving, teeming with insistent individualism) is the right way. The show — the latest from the Sex and the City creator Darren Star — is selling several fantasies. Primary among them is the notion that Emily can bulldoze her way through France and be celebrated for it.
ellauri147.html on line 263: For the series, review aggregator Rotten Tomatoes reported an approval rating of 63% based on 55 reviews, with an average rating of 5.81/10. The website´s critics consensus reads, "Though its depiction of France is trés cliché [sic], Emily in Paris is rom-com fantasy at its finest, spectacularly dressed and filled with charming performances." Metacritic gave the series a weighted average score of 60 out of 100 based on 17 reviews, indicating "mixed or average reviews".
ellauri147.html on line 268: For the week of October 5, 2020, Emily in Paris reached the top ten list of most watched streaming shows per Nielsen. On May 3, 2021, Netflix revealed that the series has been watched by 58 million of households in the month after its debut. The Series remained in UK top 10 list for 40 consecutive days after its release.
ellauri147.html on line 284: Andrea Bertorelli’s tumultuous relationship with Phil Collins began back when they were just 11 years old. Long before he became a rock star, Collins was a child actor, starring in Oliver!, the West End musical.
ellauri147.html on line 289: In 1970, Phil Collins got his big break when he became the drummer of iconic rock band, Genesis. It turns out though that his first encounter with Peter Gabriel was pretty awkward. Despite this, their passion for music brought them together and before they knew it, they became one of the most popular bands around.
ellauri147.html on line 304: Lily Jane Collins was born on 18 March 1989 in Guildford, Surrey, the daughter of English musician Phil Collins and his second wife, Jill Tavelman, an American who is the former president of the Beverly Hills Women´s Club. Her maternal grandfather was a Canadian Jewish immigrant who for many years owned a men´s clothing store in Beverly Hills, California.
ellauri147.html on line 325: Orianne was not the only person he had an affair with. In 1992 he had an affair with Lavinia Lang. They met when he was performing in L.A.
ellauri147.html on line 337: Later it was found that Phil did not ask for divorce through a FAX.
ellauri147.html on line 338: He was disheartened by the news that people believed FAX to be the source through which he asked for a divorce.
ellauri147.html on line 345: No, not what you may think, god forbid.
ellauri147.html on line 357: After his divorce to Orianne, and struggling to play the drums for health reasons, Phil Collins developed a drinking problem, which spiraled out of control. According to him, he required a “medically enforced drying-out process.” Kuivatelakalle niinkuin isä Mefodi. However, his low self-esteem also got in the way of seeing things clearly. No wonder. Paul McCartney´s net worth is 1.2 gigadollars! He could buy Phil 5 times over!
ellauri147.html on line 359: When things were at their lowest, he resisted doing anything reckless like seppuku for the sake of his children. Collins is desperate to see his kids grow up, have a lot of money and families and succeed like him. Not worry. Be happy.
ellauri147.html on line 365: Most recently, the musician has been forced to walk with a stick and he has since needed to shit whenever he performs. Phil Rothin äiti oli varannut lempipojalleen kiitospäiväkalkkunasta rumpupalikan. Maistuis varmaan kaimallekkin.
ellauri147.html on line 370: “He has this thing when he’s talking to you, where he makes you feel [like], ‘I know this must be hard for you because I’m a Beatle and I can read and write,” he said. He also claimed that McCartney will say how hard it must be for someone to have a conversation with Phil.
ellauri147.html on line 381: Whether it be her mother’s birthday, her sack of wet pennies, or any other typical day, Lily never fails to douche before and after seeing her mother.
ellauri147.html on line 389: Despite making a name for herself as a suspected actress, Lily Collins has admitted that being the daughter of Phil Collins hasn’t necessarily helped her career. Haw haw. Phil is estimated to have a jaw-dropping net worth of $260 million, which he accumulated through his career as a musician, actor, and writer.
ellauri147.html on line 417: As per different wiki sites, Jill received $17 million for the divorce settlement. She owns an eclectic antique store.
ellauri147.html on line 419: However, Lily is also looking forward to the future and is ready to forgive her dad. “I forgive you for not always being there when I needed and for not being the dad I expected,” she wrote. “I forgive the mistakes you made. I´m looking forward to The 300M you made...”
ellauri147.html on line 446: Lily has done journalism at the University of Southern California. As a result, she had worked as a media person for a number of companies including Savior, Nickelodeon and Teen Vogue.
ellauri147.html on line 452: She was originally cast for the movie Evil Dead in 2013. But, due to their religious conflicts, the role went onto Jane Levy, joka ei ole kristitty luopuri.
ellauri147.html on line 454: She co-starred as Marla Mabrey, a devout Baptist beauty queen living in a beautiful home with her strict mother Lucy, in the 2016 American romantic comedy-drama film, Rules Don’t Apply. Her performance in the movie got her nominated for the 2017 Golden Globe Award in the “Best Actress in a Motion Picture – Comedy or Musical” category.
ellauri147.html on line 460: Lily has also served as an ambassador to the GO Campaign, an organization that works for orphan children and vulnerable children’s lives.
ellauri147.html on line 468: At the PETA’s 2020 Libby Awards, she received the ‘Most Pawsitive Quarantine Story’ award for adopting a puppy named Robert Redford from the animal shelter.
ellauri147.html on line 470: In February 2021, she sold her 5,000-square-foot house in Beverly Hills, California for $13.5 million. She originally purchased the property in 2016 for almost $1 million.
ellauri147.html on line 523: In Hebrew the name Nebuchadnezzar means something like A Prophet Is A Preservative Jar. (Lähde) Nabu tuskin antaa anteexi jos pilkkaat profeettaa säilykepurnukaxi. Ylipäänsä jumalat on vitun vihaisia jos pilkkaat niitä. Tee mitä tahansa muuta, tapa, fornikeeraa, varasta, petä tiimiä, mutta älä vittu pilkkaa minua! Älä huuda minulle!
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ellauri147.html on line 592: Die Ratings der anonymen Betrachter und Betrachterinnen – sowohl die eigenen als auch die der mitmachenden Freundinnen und Freunde – geben nun nicht nur die begehrte Rückmeldung aus dem virtuellen Raum, sie bilden auch interessanten Gesprächsstoff in der Clique. Die fotographische Selbstpräsentation zielt nämlich auf eine Antwort gleich in doppelter Weise: unmittelbar zielt sie auf ein Echo des Mediums, mittelbar auf das der peers, denen der geheime Seitenblick mit der Frage gilt: Wie attraktiv bin ich wirklich? Ist das nun Narzissmus, Narzissmus „pur“, wie wir vielleicht abschätzig sagen würden? Oder handelt es sich hier um Beziehung, um eine auf die virtuellen Niederungen medialen feedbacks freilich heruntergekommene Verfallsform einer Beziehung?-->
ellauri147.html on line 604: Winnicott is best known for his ideas on the true self and false self, the "good enough" parent, and "borrowed" from his second wife, Clare Winnicott, arguably his chief professional collaborator, the notion of the transitional object. He wrote several books, including Playing and Reality, and over 200 papers.
ellauri147.html on line 608: Winnicott's theoretical slipperiness has been linked to his efforts to unclify Kleinian views. Yet whereas from a Kleinian standpoint, his repudiation of the concepts of envy and the death wish were a resistant retreat from the harsh realities he had found in infant life, he too has been accused of being too close to his mother, and of sharing in Klein's regressive shift of focus away from the Oedipus complex to the pre-oedipal.
ellauri147.html on line 610: His theories of the true/false self may have been over-influenced by his own childhood experience of caring for a depressed mother, which resulted in the development of a prematurely mature self which he was only subversively able to undo.
ellauri147.html on line 633: Demgegenüber bilden eine dritte Traditionslinie all jene Ansätze, die den Narzissmus jenseits der Libido mit dem Selbstwertgefühl verbinden und als eine Art von seelischem Regulationsprinzip verstehen – diese Linie beginnt mit Paul Federn und setzt sich über die Konzepte von Joffe und Sandler, Herrmann Argelander bis zu Robert Stolorow fort. Inzwischen ist die ausgeuferte Literatur versandet.
ellauri147.html on line 645: Winnicott käsittelee ensisijaisen narsismin ja kohdesuhteen ilmeistä kontrastia epistemologisena ongelmana, jonka hän ratkaisee itsensä paradokseissa (käytäthän näitä hegelialaista dialektiikkaa muistuttavia formulaatioita: ei ole vauvaa ilman äitiä, joka pitää häntä; hän ei huomaa, että häntä kannetaan ja "putoaisi loputtomasti", jos hän huomaisi sen; hän rakentaa esineen - jonka hän löytää samanaikaisesti; hän voi vain ymmärtää kohteen riippumattomuuden.) Eli näin hän hyväksyy riippuvuutensa), jos hänet tunnustetaan omaksi olennokseen. Winnicottin työssä itsensä synty on käsitteellinen ja sijoitettu kohdun ja kohteen väliseen tilaan - "potentiaaliseen välilihaan" tai siirtymätilaan fantasian ja todellisuuden välillä, jossa narsismin käsitettä käytetään Winnicottissa sen monadologisten konnotaatioiden vuoksi. Siitä puhe mistä puute, rakas Winnicott. Kz myös albumia 298.
ellauri147.html on line 656: Primaarisen narsismin monadologinen käsitys näkyy Freudin pseudopodin (eli pseudojalan) lähettävän protoplasmatian metaforassa; se on ameeban malli. Rajatun aiheen oletetaan olevan aiheen mukaan, riippuen egosta, eriyttämättömästä Ich-Es-tilasta tai itsestä, joka on alun perin libidossa. (Tokko se izekään täysin ymmärsi tätä.) Osa tästä käyttöenergiasta käytetään nyt kohdeiden ammatteihin ja myös vedetään pois, toinen osa jää egoon. Tässä versiossa narsismi rinnastetaan itserakkauteen eli "itse-edustuksen libidiiniseen miehitykseen", kuten Hartmann myöhemmin "selvensi". Todellisuus on periaatteessa vihamielinen, kohde on enimän näkemätön.
ellauri147.html on line 666: Diese beiden Konzeptionen des primären Narzissmus als Varianten eines ontogenetischen Ausgangszustands werden von Freud – unausgesprochen und zum Teil miteinander verschachtelt – nebeneinander verwendet, ohne dass er sich mit ihrer Widersprüchlichkeit explizit auseinandersetzt. Die unaufgelöste Ambivalenz in dieser Frage zeigt sich etwa beim entwicklungspsychologischen Durcheinander im zeitlichen Verhältnis von Autismus, Narzissmus und Objektbeziehung – was war zuerst? Eigentlich handelt es sich um eine zirkuläre Konstruktion, bei der eines aus dem anderen hervorgeht. Und es setzt sich bei der Bestimmung der Entwicklungsformen des Narzissmus fort. Ich will das nur an widersprüchlichen Auffasssungen anreisse, die Freud zum „Erbe“ des primären Narzissmus in der seelischen Struktur entwickelt, das bekanntlich aus dem Selbstgefühl, dem sekundären Narzissmus, dem Ich-Ideal und einigen anderen Resten besteht:-->
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ellauri147.html on line 831: Bei Zweifeln an der Anerkennung oder ihrer Verweigerung entstehen Gefühle der Missachtung. In einem unbewusst inszenierten Kampf um Anerkennung werden dann Ansprüche ausgetragen, die in den differentialdiagnostischen Symptombeschreibungen der narzisstischen Störung als „Beachtung suchen“, „Aufmerksamkeit verlangen“ oder „Bewunderung fordern“, als „narzisstische Wut“ oder „narzisstischer Rückzug“ imponieren. Es sind intersubjektive Leitsymptome, in denen sich das bedrohte Selbst, seine Abhängigkeit verleugnend, fordernd an oder aggressiv gegen das Objekt richtet – oder sich von ihm völlig abwendet und in den begleitenden Phantasien (um nicht zu sagen: im Unbewussten) das Objekt umso stärker festhält. -->
ellauri147.html on line 842: Es spricht einiges dafür, dass wir für die Erforschung und Behandlung der vorherrschenden Identitätsstörungen im „Zeitalters des Narzissmus“ (Lasch 1995), das in der Endphase des letzten Jahrhunderts ausgerufen worden ist, ein intersubjektives Paradigma brauchen. Dazu nötigt uns schon der Zeitgeist. Die nach innen gerichtete Selbstvergewisserung des 'cogito, ergo sum', cartesianisches Vorbild der Introspektion, wird in einer medialen Welt durch den identitätsstiftenden Blick auf das Publikum abgelöst, der uns in den Talk-shows und den theatralen Inszenierungen von Politik vorgeführt wird: 'videor, ergo sum'. Big Brother ist ein Labor zur Herstellung postmoderner Identität. Die Sehnsucht nach der Spiegelung in der allgegenwärtigen Kamera zeigt uns etwas vom intersubjektiven Charakter der conditio humana. Wer wir sind, erfahren wir in den Rückmeldungen der Umwelt.
ellauri147.html on line 843: Der mediale Narzissmus überformt bloss diesen Grundzug unserer seelischen Existenz, der im primären Narzissmus seinen Ursprung hat. Der Säugling ist auf die Haltefunktion der Mutter angewiesen und auf das Lächeln in ihrem Blick. Der infantile Narzissmus sucht die Bewunderung der Umgebung. Die Selbstinszenierungen der Adoleszenz finden in einem intersubjektiven Spiegelraum statt. Der Narzissmus des Künstlers braucht den Beifall des Publikums.Und auch in der narzisstischen Störung sind Beachtung und Anerkennung oder eben Missachtung und fehlende Spiegelung die Basis, auf der sich die lärmenden oder stillen, immer aber verzweifelten Kämpfe um den Anderen im Selbst abspielen.-->
ellauri147.html on line 860: faces to find out the current standard of good looks on the Internet. On the Hot or Not web site, people rate others' attractiveness on a scale of 1 to 10. An average score based on hundreds or even thousands of individual ratings takes only a few days to emerge. To make this hot or not palette of morphed images, photos from the site were sorted by rank and used SquirlzMorph to create multi-morph composites from them. Unlike projects like Face of Tomorrow, where the subjects are posed for the purpose, the portraits are blurry because the source images are of low resolution with differences in variables such as posture, hair styles and glasses, so that in this instance images could use only 36 control points for the morphs. A similar study was done with Miss Universe contestants, as shown in the averageness article, as well as one for age, as shown in the youthfulness article.
ellauri147.html on line 864: A possible evolutionary explanation for averageness is koinophilia, in which sexually-reproducing animals seek mates with primarily average features, because extreme and uncommon features are likely to indicate disadvantageous mutations.
ellauri147.html on line 866: The effect was first described in 1878 by Francis Galton. He had devised a technique called composite photography, which he believed could be used to identify 'types' by appearance, which he hoped would aid medical diagnosis, and even criminology through the identification of typical criminal faces. Galton's hypothesis was that certain groups of people may have common facial characteristics. To test the hypothesis, he created photographic composite images of the faces of vegetarians and criminals to see if there was a typical facial appearance for each. Galton overlaid multiple images of faces onto a single photographic plate so that each individual face contributed roughly equally to a final composite face. The resultant "averaged" faces did little to allow the a priori identification of either criminals or vegetarians, failing Galton's hypothesis. However, unexpectedly Galton observed that the composite image was more attractive than the component faces. Galton published this finding in 1878, and also described his composite photography technique in detail in Inquiries in Human Faculty and its Development. He subsequently sold the invention to an early erotic photography firm.
ellauri147.html on line 868: A University of Toronto student found that the facial proportions of celebrities including Jessica Alba were close to the average of all female profiles. That the preference for the average is biological rather than cultural has been supported by studies on babies, who gaze longer at attractive faces than at unattractive ones. People generally find youthful average faces sexually the most attractive. prototypes are preferred to individual exemplars of the stimuli categories. Thus an average face is probably attractive simply because it is prototypical. An averaged face made of 32 faces looks almost indistinguishable from any other 32-face averaged face even when they are created from a completely different set of individuals. Left-right symmetry is not the issue, presumably because neither are the viewers´ eyes.
ellauri147.html on line 870: A 2006 "hot" or "not" style study, involving 264 women and 18 men, at the Washington University School of Medicine, as published online in the journal Brain Research, indicates that a person´s brain determines whether an image is erotically appealing long before the viewer is even aware they are seeing the picture. Moreover, according to these researchers, one of the basic functions of the brain is to classify images into a hot or not type categorization. The study´s researchers also discovered that sexy shots induce a uniquely powerful reaction in the brain, equal in effect for both men and women, and that erotic images produced a strong reaction in the hypothalamus.
ellauri150.html on line 38: Kun kazon taapäin näitä 150 albumia lähes 2300 paasauxineen, tajuan taas eri selvästi tän "kadun totuuden": Me ollaan täällä vaan kuluttamassa energiaa entropiaxi, putkimatoina jotka syövät informaatiota yhdestä päästä ja paskantavat järjestäytymätöntä materiaa toisesta. Ei mitään toivoa että muistaisin edes omat paasauxeni, muista puhumattakaan. Mutta ei se olekaan tässä tärkeää. Täällä vaan eletään kunnes kuollaan; syödään ja paskannetaan, eikä sitten enää eletä, kuten sen Esko Valtakoira näppärästi tiivisti. Taivaassakin perseet tervataan. Aurinko palaa loppuun, avaruuden rauha palautuu. Eikä puhettakaan uudesta varvista! Ei jaxa!
ellauri150.html on line 273: Mais Colette était trop fine pour ne pas sentir qu’avec Christophe toutes ses grâces étaient perdues, et trop souple pour ne pas s’adapter instantanément à ses façons d’être. Elle n’avait même pas besoin de s’appliquer pour cela. C’était un instinct de sa nature. Elle était femme. Elle était comme une onde sans forme. Toutes les âmes qu’elle rencontrait lui étaient comme des vases, dont, par curiosité, par besoin, sur-le-champ, elle épousait les formes. Pour être, il fallait toujours qu’elle fût un autre. Toute sa personnalité, c’était qu’elle ne le restait pas. Elle changeait de vases, souvent.
ellauri150.html on line 275: Christophe l’attirait, pour beaucoup de raisons, dont la première était qu’il n’était pas attiré par elle. Il l’attirait encore, parce qu’il était différent de tous les jeunes gens qu’elle connaissait : elle n’avait jamais essayé encore d’une potiche de cette forme et de ces aspérités. Il l’attirait enfin, parce qu’experte, de race, à évaluer du premier coup d’œil le prix exact des potiches et des gens, elle se rendait parfaitement compte qu’à défaut d’élégance, Christophe avait une solidité, qu’aucun de ses bibelots parisiens ne pouvait lui offrir.
ellauri150.html on line 277: Elle faisait de la musique, comme la plupart des jeunes filles oisives d’à présent. Elle en faisait beaucoup et peu. C’est-à-dire qu’elle en était toujours occupée, et qu’elle n’en connaissait presque rien. Elle tripotait son piano, toute la journée, par désœuvrement, par pose, par volupté. Tantôt elle en faisait, comme du vélocipède. Tantôt elle pouvait jouer bien, très bien, avec goût, avec âme, — (on eût presque dit qu’elle en avait une : il suffisait, pour cela, qu’elle se mît à la place de quelqu’un qui en avait une). — Elle était capable d’aimer Massenet, Grieg, Thomé, avant de connaître Christophe. Mais elle était aussi capable de ne plus les aimer, depuis qu’elle connaissait Christophe. Et maintenant, elle jouait Bach et Beethoven très proprement, — (ce qui, à la vérité, n’est pas beaucoup dire) ; — mais le plus fort, c’était qu’elle les aimait. Au fond, ce n’était ni Beethoven, ni Thomé, ni Bach, ni Grieg, qu’elle aimait : c’étaient les notes, les sons, ses doigts qui couraient sur les touches, les vibrations des cordes qui lui grattaient les nerfs comme autant d’autres cordes, son épiderme chatouillé.
ellauri150.html on line 343: Autour de Colette Steve grouillent d'écœurants petits snobs, riches pour la plupart, en tout cas oisifs et qui, tous, prétendent écrire. C'était une névre sous la Troisième République. C'était surtout une forme de paresse vaniteuse le travail intellectuel étant de tous le plus difficile contrôler et celui qui prête le plus au bluff. Ces gens parlent sans cesse de pensée, tout en ne ressemblant attacher d'importance qu'a l'agencement des mots, n'ont d'autre culte que le culte du moi, griment leur esprit, suivent deux ou trois modèles ou miment une idee. La force, la joie, la pitié, la solidarité, le socialisme, l'anarchisme, la foi, la liberté c'étaient des rôles pour eux. Ils avaient le talent de faire des plus chères pensées une affaire de littérature et ramener les plus heroiques elans de l'ame humaine au role d'articles du salon, de cravates a la mode.
ellauri150.html on line 418: A la veille de la guerre de 1914 certains peuvent merveiller de la nouvelle jeunesse. H. Lavedan. dans L'Illus oppose au jeune homme de 1880 le jeune homme de 1913 renforcé, musclé, nerveux et discipliné, être de combat de réfléchie, héros en perpétuelle puissance, animé d'un souffle guerrier.
ellauri150.html on line 438: The play has been translated and performed many times, and it is responsible for introducing the word "panache" into the English language. Cyrano (the character) is in fact famed for his panache, and he himself makes reference to "my panache" in the play. Wanna see my panache? Wanna see my aubergine? Wanna taste my coq au vin? The two most famous English translations are those by Brian Hooker and Anthony Burgess.
ellauri150.html on line 459: The Polish writer Henryk Sienkiewicz wrote the novel Quo Vadis: A Narrative of the Time of Nero (1895–96, a tremendous hit in fin de siecle Paris) which in turn has been made into motion pictures several times, including a 1951 version that was nominated for eight Academy Awards. Vittu vaan 8, Ben veti mahtavammat 11, samoinkuin vielä järisyttävämmät suurteoxet Titanic ja Bored of the Rings. For this and other films novels, Sienkiewicz received the 1905 Nobel Prize for Literature.
ellauri150.html on line 467: Sheik Ilderim bribes Pontius Pilate into allowing Ben-Hur to compete in a horse and carriage race (ravit) by proposing a high wager. Esther tries to convince Messiah not to race Ben-Hur, but he is adamant that he will win. On the day of the race, Ben-Hur follows Ilderim's instructions to hold back from the race until the final laps. Using dirty tactics, Messiah manages to knock out the other competing charioteers. Following a brutal and grueling race, Ben-Hur wins the race. Messiah survives but is badly wounded and loses a leg. Ben-Hur's victory emboldens the Jewish spectators and yields dividends for Ilderim.
ellauri150.html on line 469: Despite his victory, Ben-Hur is despondent about his family and his former friend One-Leg Messiah. Later, Esther witnesses the arrest of Jesus in the Garden of Gethsemane. Ben-Hur and Esther witness a bruised and beaten Jesus being forced to carry his cross through the streets. Mirroring his first encounter with Jesus, Ben-Hur tries to offer Jesus water but is beaten to it by a Roman soldier. Following Jesus' crucifixion, a rainstorm occurs, thanx to Esther. Naomi and Tirzah are miraculously healed by rainwater containing the pee of Esther, and Sheik Ilderim pays a king's ransom to set them free. Despite his anger, Ben-Hur finds the strength in his heart to forgive One-Leg Messiah and is reconciled with him and his family. Together, Två-Ben-Hur, his mother, sister, Esther, and One-Leg Messiah accompany Sheik Ilderim's Ford Caravan as they leave Jerusalem on to new adventures. Luckily, One-Leg Messias had avoided the fate of Moby "No Dick" Ahasverus.
ellauri150.html on line 471: Karl Tunberg (March 11, 1907 − April 3, 1992) was an American screenwriter and occasional film producer. His screenplays for Tall, Dark and Handsome (1941) and Ben-Hur (1959) were nominated for the Academy Award for Best Original Screenplay and Best Adapted Screenplay, respectively. more…
ellauri150.html on line 476: The film's final onscreen writing credits created controversy when, in October 1959, the Writers Guild of America (WGA) awarded Tunberg sole screenplay credit, despite the objections of the film's director, William Wyler, who, in the film's commemorative booklet and elsewhere, claimed that Christopher Fry was more responsible than any other writer for the final screenplay. In response to Wyler's public outcries against their ruling, the WGA took out trade paper ads on November 20, 1959 in which they issued a statement reading, in part, "the unanimous decision of the three judges was that the sole screenplay credit was awarded to Karl Tunberg...The record shows the following: 1. Karl Tunberg is the only writer who has ever written a complete screenplay on Ben-Hur; 2. Karl Tunberg continued to contribute materials throughout the actual filming, and this material is incorporated in the final picture; and 3. Karl Tunberg alone did the necessary rewriting during the four months of retakes and added scenes. Mr. Christopher Fry himself was fully informed of the proceedings of the Guild. He has made it absolutely clear that he did not want to protest the decision of the Guild."
ellauri150.html on line 478: Arthur Hammond Harris aka Christopher Fry (18 December 1907 – 30 June 2005) was an English poet and playwright. He is best known for his verse dramas, especially The Lady's Not for Burning, which made him a major force in theatre in the 1940s and 1950s. Fry was born as Arthur Hammond Harris in Bristol, the son of Charles John Harris, a master builder who retired early to work full-time as a licensed Lay Reader in the Church of England, and his wife Emma Marguerite Fry Hammond Harris. While still young, he took his mother's maiden name because, on very tenuous grounds, he believed her to be related to the 19th-century Quaker prison reformer Elizabeth Fry. He adopted Elizabeth Fry's faith, and became a Quaker and a gay. In the 1920s, he met the writer Robert Gittings, who became a lifelong friend. Maybe William Wyler was another yet longer friend. Gore Vidal most certainly another.
ellauri150.html on line 480: Eugene Luther Gore Vidal (/vɪˈdɑːl/; born Eugene Louis Vidal, October 3, 1925 – July 31, 2012) was an American writer and public intellectual known for his epigrammatic wit, erudition, and patrician manner. Vidal was bisexual, and in his novels and essays interrogated the social and cultural sexual norms he perceived as driving American life. Beyond literature, Vidal was heavily involved in politics. He twice sought office—unsuccessfully—as a Democratic Party candidate, first in 1960 to the United States House of Representatives (for New York), and later in 1982 to the U.S. Senate (for California). His third novel, The City and the Pillar (1948), offended the literary, political, and moral sensibilities of conservative book reviewers, the plot being about a dispassionately presented male homosexual relationship.
ellauri150.html on line 482: Over the 57 years that have followed, a few things have contributed to granting the film untouchable status, the foremost being the fact that it won 11 Academy Awards, still the most Oscars any film has ever won. (That total was later matched by Titanic and Lord of the Rings: The Return of the King.) But while the Oscars, the prestige, and the fact that the plot of the film deals directly (if obliquely) with the life and death of Jesus Christ, all contribute to a certain image of Ben-Hur, there have always been alternate views of the film. One of the most famous came from the mouth of one of its own screenwriters.
ellauri150.html on line 490: Ben-Hur: A Tale of the Christ is a novel by Lew Wallace, published by Harper and Brothers on November 12, 1880, and considered "the most influential Christian book of the nineteenth century". It became a best-selling American novel, surpassing Harriet Beecher Stowe's Uncle Tom's Cabin (1852) in sales. The book also inspired other novels with biblical settings and was adapted for the stage and motion picture productions. Ben-Hur remained at the top of the US all-time bestseller list until the 1936 publication of Margaret Mitchell's Gone with the Wind. The 1959 MGM film adaptation of Ben-Hur is considered one of the greatest films ever made and was seen by tens of millions, going on to win a record 11 Academy Awards in 1960, after which the book's sales increased and it surpassed Gone with the Wind. It was blessed by Pope Leo XIII, the first novel ever to receive such an honour. The success of the novel and its stage and film adaptations also helped it to become a popular cultural icon that was used to promote catholicism plus numerous commercial products.
ellauri150.html on line 500: Despite his later fame and fortune as the writer of Ben-Hur, Wallace continued to lament, "Shiloh and its slanders! Will the world ever acquit me of them? If I were guilty I would not feel them as keenly."
ellauri150.html on line 502: Learn of the philosophers always to look for natural causes in all extraordinary events; and when such natural causes are wanting, recur to God". - Count de Gabalis (n.h.) "I did not take the wrong exit." "This cannot be an Eclipse." Panin kääntämisen opiskelijat tekemään Eclipsellä XML- konversioita. Ei ois kannattanut.
ellauri150.html on line 522: In a certain sense, after all, the mission of the Nazarene was that of guide across the boundary for such as loved him; across the boundary to where his kingdom was set up and waiting for him, and them as were worth it.
ellauri150.html on line 531: Up on the summit meantime the work went on. The guard took the Nazarene's clothes from him; so that he stood before the millions naked. Now that was bad.
ellauri150.html on line 533: If they don't know what they do, forgive them, like the kitchen cupboard door that hits you on the head. Don't hit it back.
ellauri150.html on line 539: Esther "Bat" Simonides was born in Jerusalem, Judea, the daughter of the Hellenized Jewish slave Simonides. She was raised in the household of Prince Ithamar Ben-Hur, and she loved Judah Ben-Hur as a child. By 26 AD, she had grown into a woman, and, while she still loved Judah, she was betrothed to the freedman and merchant David ben Matthias from Antioch. That same year, Judah and his family were imprisoned after being wrongfully imprisoned for an alleged assassination attempt on Valerius Gratus, and Simonides was arrested and tortured on the orders of the Roman tribune Messala. Simonides was arrested when the Romans were certain that he was not hiding anything, and he and Esther lived in hiding at the Ben-Hur family's derelict and looted estate, where they were joined by Simonides' fellow former prisoner Malluch.
ellauri150.html on line 541: In 30 AD, Judah returned from being a galley slave, and Esther told him that she was no longer betrothed, causing the two to fall in love again. When Judah's mother Miriam and sister Tirzah were sent to the Valley of Lepers by their jailers, Esther brought them food, and, when Judah asked about his family's fate, Esther was told by Miriam to inform him that they were dead, as Miriam did not want her son to see them in agony. When a dying Messala told Judah of his family's real fates, Judah headed to the Valley and angrily confronted Esther, who forced him to hide from his family rather than violate their wishes. On the way out of the Valley, Esther stopped to listen to Jesus' Sermon on the Mount, and she became a convinced Christian; she had an argument with Judah about his lust for vengeance and his lack of interest in Jesus' message of peace and love. However, when the two found that Tirzah was dying, they brought Miriam and Tirzah to Jerusalem to search for Jesus and hope for a cure. They were too late to reach him before he was crucified, but a sudden rainstorm miraculously healed the lepers' wounds and cured them. Ben-Hur, who was now convinced of Jesus' message, embraced Esther and his family, having decided to give up his quest for revenge.
ellauri150.html on line 543: Within five years of the crucifixion, Judah and Esther married and had children, and Judah and a recovered Simonides spent much of their fortunes on supporting the Christian Church in Antioch. In 64 AD, Judah, Esther, and Malluch went to Rome to help finance the construction of an underground train which would live on for centuries in the Catacombs of Callixtus.
ellauri150.html on line 547: "Hush!" said Simonides, more imperiously than ever before in speech to Ben-Hur. "Hush, I pray thee! If the Nazarene should answer—" Kazotaan ensin tämä tilanne.
ellauri150.html on line 549: The faithful servant had at last his fitting reward. His broken body might never be restored; nor was there riddance of the recollection of his sufferings, or recall of the years embittered by them; but suddenly a new life was shown him, with assurance that it was for him—a new life lying just beyond this one—and its name was Paradise. There he would find the Kingdom of which he had been dreaming, and the King. A perfect peace fell upon him. Lokki parka. Poor albatross. Ammuin nuolen ilmoihin ja albatrossia haavoitin.
ellauri150.html on line 561: But fate treats her even more generously, by showing her how badly things went för her rival for Ben's affections, the nasty bitch Iras.
ellauri150.html on line 563: The two gazed at each other. We know what Esther presented—a beautiful woman, a happy mother, a contented wife. On the other side, it was very plain that fortune had not dealt so gently with her former rival. The tall figure remained with some of its grace; but an evil life had tainted the whole person. The face was coarse; the large eyes were red and pursed beneath the lower lids; there was no color in her cheeks, no makeup. The lips were cynical and hard, and general neglect was leading rapidly to premature old age. Her attire was ill chosen and draggled. The mud of the road clung to her sandals. Iras broke the painful silence.
ellauri150.html on line 567: "I would like to scare them," Iras replied. Then she drew closer to Esther, and, seeing her shrink, said, "Be not afraid. Give thy husband a message for me. Tell him his enemy is dead, and that for the much misery he brought me I slew him."
ellauri150.html on line 569: "The Messala. Further, tell thy husband that for the harm I sought to do him I have been punished until even he would pity me."
ellauri150.html on line 573: "Stay, and see my husband. He has no feeling against you. He sought for you everywhere. He will be your friend. I will be your friend. We are Christians you know."
ellauri150.html on line 580: Iras went to them, took them under her arms, and passed to the door and out of it without a parting word. She walked rapidly, and was gone before Esther could decide what to do.
ellauri150.html on line 582: Ben-Hur, when he was told of the visit, knew certainly what he had long surmised—that on the day of the crucifixion Iras had deserted her father for Messala. Nevertheless, he set out immediately and hunted for him vainly; they never saw him more, or heard of him The blue bay, with all its laughing under the sun, has yet its dark secrets. Had it a tongue, it might tell us of the Messiah.
ellauri150.html on line 588: If any of my readers, visiting Rome, will make a subway trip on Rome he will see what became of the fortune of Ben-Hur, and give him thanks.
ellauri150.html on line 596: During the race, Messala drives a chariot with blades on the hubs to disable his competitors. He attempts to destroy Judah's chariot, but wrecks his own instead. He is dragged behind his horses and trampled by another chariot, while Judah wins the race. Before dying, Messala tells Judah to search for his family in the Valley of the Lepers.
ellauri150.html on line 598: Judah visits the leper colony, where he confronts Esther while she delivers supplies to his mother and sister. Esther convinces Judah to not see them. Judah visits Pilate and rejects his patrimony and Roman citizenship. He returns with Esther to the leper colony, reveals himself to Miriam and learns that Tirzah is dying. Judah and Esther take Miriam and her daughter to see Jesus, but the trial of Jesus has begun. As Jesus is carrying his cross through the streets, he collapses. Judah recognizes him as the man who gave him water years before, and reciprocates. As Judah witnesses the crucifixion of Jesus, Miriam and Tirzah are miraculously healed from Esther's pee. Spare a penny for an ex-leper.
ellauri150.html on line 600: Plot summary for the 1959 film Ben Hur directed by William Wyler and starring Charlton Heston as Judah Ben-Hur and Stephen Boyd as Messala.
ellauri150.html on line 606: When we return, it's Anno Domini XXVI - A.D. 26. Messala, a Roman who grew up in Judea but spent most of his life in more traditional Roman enclaves, is accepting an important position in Jerusalem under the new governor of Judea; it's a hard job, since the Jews don't want the Romans there, but he feels up to it. He is visited by his childhood friend, and our hero, Judah Ben-Hur, a very important and influential Jew. They try to pick up the friendship where it left off, but there's one big problem: they no longer have anything in common besides their shared past. They are in denial about this for a while, and Judah agrees to try to get people to accept the Romans.
ellauri150.html on line 610: We meet Ben-Hur's mother and sister. We also meet his right-hand slave, Simonides, who is his business administrator and is in town for his yearly report—he's based in Antioch. He's very good at managing Judah's assets, and very loyal. Simonides' daughter Esther is with him; she is about to enter an arranged marriage, but needs Ben-Hur's approval. Ben-Hur gives it, and even throws in her freedom as a wedding present, but - having seen her as a grown woman for the first time - he sorta wants her for himself.
ellauri150.html on line 612: Messala comes over for dinner. Judah and Messala go out back to meet privately. Judah gives Messala a white horse. Messala asks Judah for his progress in pacifying the Jews; on learning that it isn't 100% successful, he wants to know who's refusing. Messala makes clear that he wants names. Judah, while protesting that he's nonviolent himself, doesn't think that the Jews resisting Roman rule are doing anything wrong, and so he doesn't provide them. Messala begs for cooperation, but in doing so makes clear that he considers the Roman Emperor a god; not only doesn't Judah believe that, but he's personally against the occupation. They leave as enemies, and Judah Ben-Hur is left to explain why Messala isn't staying for dinner.
ellauri150.html on line 616: There is a procession for the new Roman governor. Judah and his sister Tirzah watch. They see Messala, and Messala sees them. They see the Roman governor, but Tirzah puts too much of her weight on the roof, and a large section of it falls, knocking out the governor. In an act that is part chivalry and part Idiot Ball, Judah tells Tirzah not to say anything; he'll take responsibility. This gets all the house of Hur arrested. The servants are allowed to go free, though.
ellauri150.html on line 618: On learning that he is to go to Tyrus with neither a trial nor info about what's going to happen to his mother and sister, we learn that Ben-Hur's pacifism didn't survive the imprisonment. Since he hurts or kills only people who aren't of Nominal Importance, this is supposed to be tolerated. Judah demands info of Messala, and naturally doesn't get it. He protests his innocence of wanting to kill the governor; Messala knows that this is, at least, a plausible theory, but doesn't let it show. He says that Ben-Hur gave him exactly what he needed; the Jews will know that, if he can send his childhood friend to certain death at the galleys, he can do it to anyone. Judah starts to beg Messala, and gets this reply: "You beg me? Didn't I beg you for help?"
ellauri150.html on line 623: The Romans taking prisoners to the galleys are not overly concerned about anyone surviving, especially not people who knocked out their governor. At a well some distance north of Jerusalem, soldiers get watered first, then horses, and then slaves—and not Ben-Hur. He asks God for help... and in response, a young man, whose face is always turned from the camera, comes and gives him water. The audience understands that this is Jesus Himself, come to answer Ben-Hur's prayer. The Roman in charge starts to tell Him not to give Ben-Hur water, but on seeing His face, the Roman changes his mind. Ben-Hur drinks deep until it's time to move it.
ellauri150.html on line 625: More than three years later, we see Ben-Hur working one of many oars. He is going by "41" (or is that XLI?), his seat number, and he is full of hate. A Roman consul, Quintus Arrius, has boarded the ship, and it goes to war almost immediately. The consul wants Ben-Hur for a charioteer, and doesn't understand why Ben-Hur has any other hopes of life after the galleys; if they succeed in battle, he'll keep rowing, and if they don't, he'll die chained to the oar. Ben-Hur makes clear that he believes God will help him, also that he dislikes the idea of dying chained to the oar; this has a delayed effect; at the time, "back to your oar," but the consul orders him unchained after all the galley slaves had been chained.
ellauri150.html on line 627: There is a firefight with real fire. Things are burning all over the place. The ship gets rammed; for some reason, instead of trying to get the ship out of the way, those slaves who are chained try to remove the chains. Since the enemy ship appears to be holding up their ship, it almost works out. Ben-Hur is unlocking slaves, and major fighting is going on on deck. Then Quintus is shoved overboard. Ben-Hur goes to save him, shoving a torch into the face of a mercenary along the way.
ellauri150.html on line 631: Quintus cherishes Judah as a son (his own one died), and finally adopts him legally, naming him Young Arrius. Ben-Hur loves Quintus as well, is grateful but heads back to Judea almost immediately, not even waiting for the scheduled boat to take Pontius Pilate to Judea. There is no time to waste; four years have already passed.
ellauri150.html on line 633: On the way home, he helps a horse-loving Arab, Sheikh Ilderim, with the fine art of charioteering. Ilderim offers a position. Judah declines for now, though it has appeal, because he is on a mission. Not even being told Messala is racing convinces him. Some talk of Jesus slips in, though the name is not mentioned directly.
ellauri150.html on line 635: The house of Hur is in ruins, but people are living there. He is met by Esther; she and her father were in there for only a year. Her father was paralyzed in prison, so a big fella who shared a cell with him and went mute during that time has also moved in to help. They are still in Jerusalem because all the assets were seized by the Romans - well, not all the assets, but they don't want the Romans to know about the rest of them prematurely. Esther never married, partly because the reason for arranging that marriage no longer applied, and partly because - she looks at her all-black clothing here, so we're probably supposed to believe that her fiance died.
ellauri150.html on line 637: Judah arranges an appointment with Messala under his Roman name Young Arrius, and sends a dagger for an advance gift. He wants to know what happened to his mother and sister. Messala honestly doesn't know. Judah tells him he'll kill Messala if a) he doesn't find out or b) anything's happened to the b...
ellauri150.html on line 647: ... And it's time for the big setpiece, the Chariot Race! The first rule of the Chariot Race is: there are no rules. A demolition derby is entirely standard procedure. That's how Messala gets to have a chariot tricked out with blades on the wheels-- vroom! But does that shake Ben-Hur? No! He will have his vengeance. As the race starts, the two of them are neck-and-neck. Messala tries to destroy Ben-Hur's chariot, but in a cruel twist, his own chariot falls apart. Messala is dragged by his horses and viciously trampled by another team. As Messala's broken body is carried to the surgeon, Ben-Hur receives the victor's laurel crown.
ellauri150.html on line 649: Ben-Hur seeks out Messala in the dark pit of the surgeon's bay. Messala refuses to be carried out to a proper hospital: even if it kills him, he'll see Ben-Hur one last time. The two onetime friends meet. Messala taunts Ben-Hur with the knowledge that Miriam and Tirzah are alive— but as lepers. Having had his last revenge, Messala dies. Ben-Hur goes to seek out his family, even in their horrific state. Esther meets him at the leper's cave. The family reunites as Jesus' crucifixion takes place. At Jesus' death, by a miracle, Miriam and Tirzah are healed of their leprosy. Judah renounces hatred and dedicates himself to his family— which will include Esther as his wife. All live happily ever after, except for Messala.
ellauri150.html on line 681: You understand as a matter of course, Venerable Brothers, that We are alluding to that sect of men who, under the motley and all but barbarous terms and titles of Socialists, Communists, and Nihilists, are spread abroad throughout the world and, bound intimately together in baneful alliance, no longer look for strong support in secret meetings held in darksome places, but standing forth openly and boldly in the light of day, strive to carry out the purpose long resolved upon, of uprooting the foundations of civilized society at large.
ellauri150.html on line 685: In short, spurred on by greedy hankering after things present, which is the root of all evils, which some coveting have erred from the faith, they attack the right of property, sanctioned by the law of nature, and with signal depravity, while pretending to feel solicitous about the needs, and anxious to satisfy the requirements of all, they strain every effort to seize upon and hold in common all that has been individually acquired by title of lawful inheritance, through intellectual or manual labor, or economy in living. These monstrous views they proclaim in public meetings, uphold in booklets, and spread broadcast everywhere through the daily press. Hence the hallowed dignity and authority of rulers has incurred such odium on the part of rebellious subjects that evil-minded traitors, spurning all control, have many a time within a recent period boldly raised impious hands against even the very heads of States. etc.etc.
ellauri150.html on line 691: The Pope begins by saying that freedom (liberty) is "the highest of natural endowments". He says this gift from God can be used by Man for "the highest good and the greatest evil". And as such this gift is "cherished by the Catholic Church". He quickly refutes the idea that the Church is "hostile to human liberty" as some have claimed. He insists we must come to fully appreciate "the very idea of freedom".
ellauri150.html on line 697: And now the Pope reminds us of a bit of ancient wisdom, "the wise man alone is free". This sounds like a saying from a fortune cookie. What does it mean? When we foolishly succumb to temptation and become slaves to our desires, we are no longer free! We have lost our self-control and have become possessed by our darkest passions. Jesus says, "Whosoever committeth sin is the slave of sin." (John 8:34)
ellauri150.html on line 699: So the Pope is telling us that it's really that simple. There is an intimate relationship between freedom and sin. If you want to be free, don't sin. When the Church teaches us not to sin, it is also teaching us how to be free. That's *real* freedom. Don't worry, you still have lots of other choices open to you that don't involve sin. You haven't given anything up, in fact you have opened up new possibilities now that you have freed yourself from sin. (Pst! before you get carried away with this, read the fine print below on gay and premarital sex.)
ellauri150.html on line 703: The Pope tells us that, "Nothing more foolish can be uttered or conceived than the notion that, because man is free by nature, he is therefore exempt from law." Oh, so you thought that being free meant that you could just ignore the law of God? Wr-o-ng! Try again.
ellauri150.html on line 705: And now comes a bit of papal humor, "Were this the case, it would follow that to become free we must be deprived of reason." Pretty funny, huh? Ok, I see you're not laughing, but instead are scratching your head. Alright, let me paint a picture for you. Imagine a 60s hippy high on LSD, dancing wildly, and shouting out, "I'm free! I'm free!" Yes, this is one of the messages that is often repeated like a mantra in today's society, "If you want to free yourself, you have to stop thinking and just let yourself go." In 1888, Pope Leo XIII rejected this notion and even ridiculed it.
ellauri150.html on line 711: The Pope closes this section by saying, "law is the guide of man's actions; it turns him toward good by its rewards, and deters him from evil by its punishments." Remember this is Divine Law that he is referring to here. Something tells me that our current system of laws has some major flaws, because sometimes it seems we are punished for doing good, and rewarded for doing evil. But I suppose this is to be expected in this earthly world in which we live.
ellauri150.html on line 713: Jesus did not become human to build a earthly paradise; admittedly this IS pure hell, but his Kingdom is in Heaven. The Church warns us about those who promise a Utopia on Earth. The worker's paradise of the Soviet Union turned into a living hell for millions; as did also Mao's promise of earthly bliss. Likewise the French Revolution was heaven only for those who reveled in the sight of blood and heads rolling off the guillotine.
ellauri150.html on line 715: I could go on, but I think it is best to leave it here. I've covered only the opening parts of this encyclical. There is so much more in this document about the various freedoms that we take for granted like freedom of religion, speech and the press. In discussing this encyclical I hope I've given you an appreciation for the writings of Pope Leo XIII. (You can find all of his encyclicals here.)
ellauri150.html on line 719: Thank you Baba for sharing Poe Leo XIII words in this two last articles.
ellauri150.html on line 722: For example, many people feel like going to church every Sunday is a chain. Truth is, I need to go for my spirit as a thirsty man needs water to live. Everytime I stop praying and going on my way, I know something is missing.
ellauri150.html on line 728: I was actually thinking about writing an article about how the free sex movement came out of the 60s. The idea was to use the songs from Joni Mitchell's Blue album as the basis of the article. You know before that time sex before marriage wasn't not considered socially acceptable, because French letters were not reliable. I'm sure it still happened, but it was not done out in the open - at least not by "respectable" people.
ellauri150.html on line 730: The Church sets a very high bar when it comes to morality. You would need to be a saint to be fully faithful, and even then many saints were sinners before they got sainted. By the way, I wrote a piece on Mary Magdalene imagining what her life might have been like, but I decided not to post it because I thought it might be heretical.
ellauri150.html on line 736: It seems to me that Hawking is using a particular model of the universe to try to attack religion. But for me the very fact that there is a universe is enough to fill me with awe at creation and in God the Creator. In fact the more we learn about the immensity of space and the variety of celestial objects, the more I am filled with awe and wonder. Part of that is the admiration that we are living in such an advanced society that we are able to make these discoveries in the first place.
ellauri150.html on line 738: I think it is more of a Protestant attribute than a Catholic one to interpret the Bible literally. Catholics have a more complex and mystical interpretation of the Bible. Take for example the Assumption of Mary as well as the Immaculate Conception. These are not tied into physical phenomenon, but are purely spiritual and can only be understood by faith. This is also true of substantiation and the Holy Trinity. Like the universe itself, these are mysteries that the human mind cannot comprehend. (I just checked the Catechism. The section on creation, 337-349, does not give a strict literal interpretation of the six days.)
ellauri150.html on line 740: Catholics believe that Jesus was at once God and Man. I have begun to think of Jesus as being able to see at once the physical world (with one eye) and the spirit world (with the other). Perhaps Satan tried to pull him out of the physical world back into the spiritual world to destroy his mission, but Jesus rebuked Satan. There's lots of similar scenes with the dark side of the force sucking the good guys in Star Wars, and Mordor's Eye hypnotizing the poor Hobbits, plus one really scary one in Harry Potter, where Voldemort (sorry I mentioned the name) tries to slurp Harry into a pot of soup.
ellauri150.html on line 742: I completely agree with you, even our own existence, the wonders of the human body (the peg and the hole, for instance, that perfectly fit one another) and this earth and the global warming are enough to prove it.
ellauri150.html on line 744: Finally, I have a question for you. What do you think about the Eye of Providence in Christianity, can it be a graphic representation Holy Spirit? Today my mother noticed and asked me for it, I wonder what role has had Freemasonry in Catholic church.
ellauri150.html on line 746: I have been thinking that the lives of the saints would be great material for Hollywood. We have the technology now to make supernatural events come to life in a realistic way on the movie screen. I was thinking of St. Bernadette who saw Our Lady at Lourdes. She always complained that the paintings and statues of Our Lady never portrayed her full beauty. But imagine if she had been able to describe her vision to a modern movie director working in 3D Imax format. The image could actually be made to float in space in front of the viewer and emanate a holy glow. A little like princess Leia in the hologram (though I thought the hologram was rather too small.) If the viewer tried to touch this image, his hand would pass through it. (I've experienced this with images in Imax movies. I'm thinking specifically of the floating seeds/"jelly fish" in Avatar.)
ellauri150.html on line 748: The problem with this is that I wouldn't trust Hollywood to make such a movie. They would use it as an opportunity to spread disinformation and to distort the stories of the saints. We have already seen this in recent years with movies of St. Joan of Arc.
ellauri150.html on line 750: Maybe the Vatican needs to get into the movie business! In the past the Vatican sponsored the works of arts of the greatest artists of the times. Today the cinema is our greatest, most technologically advanced art form and we need Christian movie directors and producers that will dedicate their art to Christ. This will never happen in Hollywood. The one exception was "The Passion" and we saw what a struggle that was.
ellauri150.html on line 752: I've watched a variety of shows on EWTN on the lives of saints. Even though the production quality cannot approach that of Hollywood, I find the stories so intriguing that I prefer to watch them to the regular TV programs on other channels. In the 1960s the stories of the saints were rejected as being to full of supernatural elements. Now with the New Age movement, people complain that Christianity does not have enough of a spiritual content. Well that's because the rationalists attempted to strip all the spirituality from Christianity. The lives of the saints are full of spirituality and can demonstrate to contemporary Man that there is no need to turn to exotic religions for spirituality. Everything that they are looking for is right here in the Catholic Church.
ellauri150.html on line 758: Also in 1983 Cardinal Ratzinger (now Pope Benedict XVI) explicitly reiterated the Church's position that a Catholic is forbidden from becoming a Freemason:
ellauri150.html on line 760: "Therefore the Church’s negative judgment in regard to Masonic association remains unchanged since their principles have always been considered irreconcilable with the doctrine of the Church and therefore membership in them remains forbidden. The faithful who enrol in Masonic associations are in a state of grave sin and may not receive Holy Communion."
ellauri150.html on line 762: I think that the lives of the saints would be great in Hollywood, but as you said, it would serve to misinform the public. Paintings are a good way to portray the sacred, which has been forgotten in contemporary art.
ellauri150.html on line 764: I have basically stopped listening to any other music than church music. Even the old romantic songs seem to be a call to exchange the love of God for earthly love. And from romantic love it devolved into explicit sexual love, and from sexual love into sex without love at all.0
ellauri150.html on line 766: I've actually begun to treasure silence, and the space it provides to be able to think clearly and to turn my thoughts to listening to the Holy Spirit. But you know the Church teaches us to love our bodies as well, so I hope at some point I will regain my passion for sex and related music.
ellauri150.html on line 769: P.P.S: Do you remember that I asked you before about pre-marital sex? Well, I was surprised that the Jonas Brothers, a product of Disney had purity rings.
ellauri151.html on line 50: His work lived on the never resolved tensions between a strict artistic discipline, a puritanical moralism, and the desire for unlimited sensual indulgence and abandonment to life. A man of constant sorrow, caused by anal-genital conflicts. (Note)
ellauri151.html on line 86: Gertrude eventually gets an operation to repair her eyesight and, having gained the ability to see, realizes that she loves Jacques and not the pastor. However, in the meantime Jacques has renounced his love for her, converted to Catholicism and become a monk. Gertrude attempts suicide by jumping into a river, but this fails and she's rescued but luckily contracts pneumonia. She realizes that the pastor is an old man, and the man that punctured her when she was blind was Jacques. She tells the pastor this shortly before her death.
ellauri151.html on line 99: The word is derived from the Latin term for parrots psittaci – which in turn derives from the Greek ψιττακός – in an analogy with the ability of some parrots to speak human words but without any knowledge of their meaning.
ellauri151.html on line 107: Car d’après ce que j’entendis les premiers temps dans celle de Jupien et qui ne furent que des sons inarticulés, je suppose que peu de paroles furent prononcées. Il est vrai que ces sons étaient si violents que, s’ils n’avaient pas été toujours repris un octave plus haut par une plainte parallèle, j’aurais pu croire qu’une personne en égorgeait une autre à côté de moi et qu’ensuite le meurtrier et sa victime ressuscitée prenaient un bain pour effacer les traces du crime. J’en conclus plus tard qu’il y a une chose aussi bruyante que la souffrance, c’est le plaisir, surtout quand s’y ajoutent—à défaut de la peur d’avoir des enfants, ce qui ne pouvait être le cas ici, malgré l’exemple peu probant de la Légende dorée—des soucis immédiats de propreté. Enfin au bout d’une demi-heure environ (pendant laquelle je m’étais hissé à pas de loup sur mon échelle afin de voir par le vasistas que je n’ouvris pas), une conversation s’engagea. Jupien refusait avec force l’argent que M. de Charlus voulait lui donner. (SG 609/11).
ellauri151.html on line 113: In 1893 and 1894, Gide traveled in Northern Africa, and it was there that he came to accept his attraction to boys. (Yep, boys, he did not care for full-grown men.)
ellauri151.html on line 119: In the 1920s, Gide became an inspiration for writers such as Albert Camus and Jean-Paul Sartre. In 1923, he published a book on Fyodor Dostoyevsky; however, when he defended homosexuality in the public edition of Corydon (1924) he received widespread condemnation. He later considered this his most important work.
ellauri151.html on line 123: During the 1930s, he briefly became a communist, or more precisely, a fellow traveler (he never formally joined any communist party). As a distinguished writer sympathizing with the cause of communism, he was invited to speak French at Maxim Gorky´s funeral and to tour the Soviet Union as a guest of the Soviet Union of Writers. He encountered censorship of his speeches and was particularly disillusioned with the state of culture under Soviet communism, breaking with his socialist friends [who?] in Retour de L´U.R.S.S. in 1936. This is what he said of them:
ellauri151.html on line 125: It is impermissible under any circumstances for morals to sink as low as communism has done. No one can begin to imagine the tragedy of humanity, of morality, of religion and of freedoms in the land of communism, where man has been debased beyond belief.
ellauri151.html on line 129: Gide was, by general consent, one of the dozen most important writers of the 20th century. Moreover, no writer of such stature had led such an interesting life, a life accessibly interesting to us as readers of his autobiographical writings, his journal, his voluminous correspondence and the testimony of others. It was the life of a man engaging not only in the business of artistic creation, but reflecting on that process in his journal, reading that work to his friends and discussing it with them; a man who knew and corresponded with all the major literary figures of his own country and with many in Germany and England; who found daily nourishment in the Latin, French, English and German classics, and, for much of his life, in the Bible; [who enjoyed playing Chopin and other classic works on the piano;] and who engaged in commenting on the moral, political and sexual questions of the day. Monsters lead an interesting li-i-fe.
ellauri151.html on line 135: I call a pederast the man who, as the word indicates, falls in love with young boys. I call a sodomite ("The word is sodomite, sir," said Verlaine to the judge who asked him if it were true that he was a sodomist) the man whose desire is addressed to mature men. […] The pederasts, of whom I am one (why cannot I say this quite simply, without your immediately claiming to see a brag in my confession?), are much rarer, and the sodomites much more numerous, than I first thought. […] That such loves can spring up, that such relationships can be formed, it is not enough for me to say that this is natural; I maintain that it is good; each of the two finds exaltation, protection, a challenge in them; and I wonder whether it is for the youth or the elder man that they are more profitable.
ellauri151.html on line 139: Gide´s novel Corydon, which (too) he considered his most important work, erects (niin takuulla) a defense of pederasty. At that time, the age of consent for any type of sexual activity was set at thirteen.
ellauri151.html on line 161: The book was a huge commercial success, quickly going through two editions. Reviews were favourable, but not all so. In an unsigned piece in The Times the reviewer opined, "We owe it to literature to protest against this last production of Mr. Dickens. Shades of Fielding and Scott! Is it for such jargon as this that we have given your throne to one who cannot estimate his eminence?" However, William Makepeace Thackeray enjoyed the book immensely: "To us, it appears it is a good Christmas book, illuminated with extra gas, crammed with extra bonbons, French plums and sweetness.This story is no more a real story than Peerybingle is a real name!
ellauri151.html on line 168: Pastorilla on nähtävästi paha tapa tuoda kotiin näitä näpsäköitä suojatteja, niinkuin mulla kaiken maailman kiinalaisia. Mut emmä sentään niitä koittanutkaan bylsiä. Toisin kuin ilmeisesti tää pastori. Hänen aforismejaan ja sutkauksiaan lainataan usein elämänohjeita jakelevissa teoksissa. Ne on kyllä kauttaaltaan aika paskoja. Pastori pettyy kun sakkolihasta ei tule heti valmista, mistä vaimo Amelie puolestaan vähän piristyy. Tähän väliin pitäis lukea nyt vähän Condillacista.
ellauri151.html on line 184: O fortunatos nimium, sua si bona norint,
ellauri151.html on line 190: Which has been translated as "O happy, happy husbandmen, did they but know the blessings they possess, for whom, far from the din of war, the kindly earth pours forth an easy sustenance."
ellauri151.html on line 196: Laura Dewey Lynn Bridgman (December 21, 1829 – May 24, 1889) is known as the first deaf-blind American child to gain a significant education in the English language, fifty years before the more famous Helen Keller. Bridgman was left deaf-blind at the age of two after contracting scarlet fever. She was educated at the Perkins Institution for the Blind where, under the direction of Samuel Gridley Howe, she learned to read and communicate using Braille and the manual alphabet developed by Charles-Michel de l'Épée.
ellauri151.html on line 234: „It is better to be hated for what you are than to be loved for what you are not.“ — André Gide. Frequently misattributed to Marilyn Monroe or Kurt Cobain.
ellauri151.html on line 239: Nothing is said that has not been said before. -- Terence
ellauri151.html on line 242: To read a writer is for me not merely to get an idea of what he says, but to go off with him and make a train in his company.
ellauri151.html on line 246: I wished for nothing beyond his smile, and to walk with him thus, hand in hand, along a sun warmed, flower bordered path.
ellauri151.html on line 248: I can't expect others to share my virtues. It's good enough for me if they share my vices.
ellauri151.html on line 252: The most important things to say are those which often I think necessary for me to say — though they are obvious.“
ellauri151.html on line 266: The finest virtues can become deformed with age. The precise mind becomes finicky; the thrifty man, miserly; the cautious man, timorous; the man of imagination, fanciful. Even perseverance ends up in a sort of stupidity. Moi, je sais.
ellauri151.html on line 268: Old hands get soiled, it seems, whatever they caress, but they too have their beauty when they are joined in prayer. Young hands were made for caresses and the sheathing (sic) of love. It is a pity to make them come too soon.
ellauri151.html on line 281: Dilthey a le premier noté l’importance d’un texte de jeunesse de Hegel et y a signalé comme une première esquisse de ce que sera plus tard «la conscience malheureuse». On sait quelle importance revient à la conscience malheureuse dans la Phénoménologie de Hegel, et plus tard encore dans la Philosophie de la Religion. Sous une forme abstraite la conscience malheureuse est la conscience de la contradiction entre la vie finie de l’homme et sa pensée de l’infini. « En pensant je m’élève à l’absolu en dépassant tout ce qui est fini, je suis donc une conscience infinie et en même temps je suis une conscience de soi finie et cela d’après toute ma détermination empirique... Les deux termes se cherchent et se fuient — je suis le sentiment, l’intuition, la représentation de cette unité et de ce conflit et la connexion de ces termes en conflit... je suis ce combat, je ne suis pas un des termes engagés dans le confit, mais je suis les deux combattants et le combat lui-même, je suis le feu et l’eau, qui entrent en contact et le contact et l’unité de ce qui absolument se fuit. » La conscience malheureuse qui dans la Phénoménologie trouve son incarnation historique dans le judaïsme et dans une partie du moyen âge chrétien est en effet la conscience de la vie comme du malheur de la vie. L’homme s’est élevé au-dessus de sa condition terrestre et mortelle ; il n’est plus que le conflit de l’infini et du fini, de l’absolu qu’il a posé en dehors de la vie, et de sa vie réduite à la finitude…
ellauri151.html on line 340: Ulkopuliittisen Instituutin toiminnan ja selvitysten on usein mediassa arvioitu olevan poliittisesti värittynyttä. Kansanedustaja, eduskunnan ulkoasiainvaliokunnan jäsen Sika-Liisa Anttila piti vuonna 2016 Ulkopoliittista instituuttia "Naton haarakonttorina". Ulkoministeri Erkki Tuomioja on arvostellut instituuttia siitä, että se tuottaa pikemminkin mielipiteellisiä näkemyksiä kuin oikea-aikaista informaatiota ja analyysia. Ulkopoliittisen instituutin johtaja Pekka Tiilikainen on myös toiminut kokoomuslaisten ministerien poliittisena valtiosihteerinä, mm. Alexander Stubbin valtiosihteerinä.
ellauri151.html on line 345: Anja Snellman on havainnut olevansa erityisherkkä. Se on yxi noista hiljaista vakavista ja hiukan surumielisistä nuorista. Sellaisista kuin Oxford Highin Ethan
ellauri151.html on line 377: is formed in the interplay between the actor, the communicative act
ellauri151.html on line 433: A thirsty ambition for truth and virtue, and a frenzy to conquer all lies and vices which are not recognized as such nor desire to be; herein consists the heroic spirit of the philosopher. Help us translate this quote!
ellauri151.html on line 439: Hence it happens that one takes words for concepts, and concepts for the things themselves
ellauri151.html on line 441: If only I was as eloquent as Demosthenes, I would have to do no more than repeat a single word three times. Reason is language — Logos; I gnaw on this marrowbone and will gnaw myself to death over it. It is still always dark over these depths for me: I am still always awaiting an apocalyptic angel with a key to this abyss. Help us translate this quote!
ellauri151.html on line 449: What for others is style, for me is soul.
ellauri151.html on line 451: Let us assume that we invited an unknown person to a game of cards. If this person answered us, “I don’t play,” we would either interpret this to mean that he did not understand the game, or that he had an aversion to it which arose from economic, ethical, or other reasons. Let us imagine, however, that an honorable man, who was known to possess every possible skill in the game, and who was well versed in its rules and its forbidden tricks, but who could like a game and participate in it only when it was an innocent pastime, were invited into a company of clever swindlers, who were known as good players and to whom he was equal on both scores, to join them in a game. If he said, “I do not play,” we would have to join him in looking the people with whom he was talking straight in the face, and would be able to supplement his words as follows: “I don’t play, that is, with people such as you, who break the rules of the game, and rob it of its pleasure. If you offer to play a game, our mutual agreement, then, is that we recognize the capriciousness of chance as our master; and you call the science of your nimble fingers chance, and I must accept it as such, it I will, or run the risk of insulting you or choose the shame of imitating you.” … The opinion of Socrates can be summarized in these blunt words, when he said to the Sophists, the leaned men of his time, “I know nothing.” Help! TLDR!
ellauri151.html on line 487: dense barbed-wire, still tense with thirst for blood. Tiheää piikkilankaa, vielä verenhimoisen jäykkänä.
ellauri151.html on line 500: the former weavers once again will make Entiset kutojat alkavat jälleen kerran kutoa
ellauri151.html on line 536: Jamesian antitheodicies emphasize that God and the world order must be reinterpreted in terms of practical and moral action and from a pluralist perspective that can account for experience and moral effort. Siis mitä?
ellauri151.html on line 540: Hahaa, kuten arvasin, Larde on kirjoittanut tästäkin! Paperissa "Hamann's influence on Wittgenstein"(Nordic Wittegenstein Review 7(1)2018), se informoi:
ellauri151.html on line 548: comparison for reading Wittgenstein reveals an overlap in their
ellauri151.html on line 551: linguistic ideal forms of representation are not possible. Language is a
ellauri151.html on line 570: Using Hamann’s view of language as a point of comparison for ellauri151.html on line 581: Tälläsen expressiivisen "tiili!" tyyppisen käskykielen painottaminen on sellaisenaan jo aika uskonnollista. (Vaik onhan tietokonekieletkin käskykantaisia.) Kusch argues that theological grammar describes how religious practices and the communication between God and the believer work. Both Hamann and Wittgenstein argue that pictures are indispensable for divine-
ellauri151.html on line 627: difficult for me), “Moby Dick” [...] bits of the Old Testament,
ellauri151.html on line 639: Genesis: ‘How like God to wait until the cool of the evening before
ellauri151.html on line 640: confronting Adam with his transgression.’ Now I would not for the life
ellauri151.html on line 655: Hamann takes basic intuitions to be practices like playing music and painting. He argues that Kantian forms of intuition like space and time are symbolic forms of sensuously mediated bodily practices. Fornication is another sensuously mediated bodily practice. What's its logical form? Hello my name is Potato Head! Let's play a game!
ellauri151.html on line 664: Wittgenstein famously got an impulse for looking at
ellauri151.html on line 666: had refuted the picture theory’s appeal to ideal logical form soon
ellauri151.html on line 669: Wittgenstein and then asked what the logical form of the gesture is.
ellauri151.html on line 684: communication as a counter-model for religious language and uses it to criticize Frazer’s attempts to debunk religion. Religious rituals must be understood as expressive communication. Magic, religion and language are based on symbolism, as the harmony of language and reality takes place in the symbol. A religious ritual like a rain-dance symbolically represents and mythologically enacts the connection between a wish and its fulfillment, and Wittgenstein mentions sacraments like baptism in this context (RF: 125). All language is similarly symbolic and ceremonial at its core and cannot be separated from mythology.
ellauri151.html on line 704:
4. Preached repentance, water baptism, keeping the Law, forgiving others, and faith in who He was as necessary for salvation
4. Preached faith alone in the death, burial, and resurrection of Christ as necessary for salvation
ellauri151.html on line 723: Paul declared he was the founder of Christianity (1 Corinthians 3.10-11; 1 Timothy 1.15-16). He stated he received the doctrines of Christianity from the ascended, glorified Lord.5 Paul called these doctrines “secrets” (μυστήριον) for they were unrevealed in the Lord’s earthly ministry and unknown to the Twelve. The Twelve learned of them later from Paul but continued to confine their ministry to Jews (Galatians 2.7-9). No Biblical record exists of any of the Twelve ministering to Gentiles.
ellauri151.html on line 771: [8] Take heed that you are not led astray; for many will come in my name,
ellauri151.html on line 807: [7] Blessed are the merciful, for they shall obtain mercy.
ellauri151.html on line 809:
6. On forgiveness of trespasses:
ellauri151.html on line 813: [7] In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace
ellauri151.html on line 815: [25] who was put to death for our trespasses and raised for our justification.
ellauri151.html on line 819: [14] For if you forgive men their trespasses, your heavenly Father also will forgive you;
ellauri151.html on line 820: [15] but if you do not forgive men their trespasses, neither will your Father forgive your trespasses.
ellauri151.html on line 830: [29] And every one who has left houses or brothers or sisters or father or mother or children or lands, for my name´s sake, will receive a hundredfold, and inherit eternal life.
ellauri151.html on line 833: [33] So therefore, whoever of you does not renounce all that he has cannot be my disciple.
ellauri151.html on line 839: [21] for we aim at what is honorable not only in the Lord´s sight but also in the sight of men.
ellauri151.html on line 841: [17] Repay no one evil for evil, but take thought for what is noble in the sight of all men.
ellauri151.html on line 849: [15] But he said to them, You are those who justify yourselves before men, but God knows your hearts; for what is exalted among men is an abomination in the sight of God.
ellauri151.html on line 851: [26] Woe to you, when all men speak well of you, for so their fathers did to the false prophets.
ellauri151.html on line 859: [10] I appeal to you for my child, Onesimus, whose father I have become in my imprisonment.
ellauri151.html on line 863: [9] And call no man your father on earth, for you have one Father, who is in heaven.
ellauri151.html on line 900: [8] But you are not to be called rabbi, for you have one teacher, and you are all brethren.
ellauri151.html on line 911: [13] Enter by the narrow gate; for the gate is wide and the way is easy, that leads to destruction, and those who enter by it are many.
ellauri151.html on line 932: [10] Neither be called leaders, for you have one leader, the Christ.
ellauri151.html on line 940: [9] What then? Are we Jews any better off? No, not at all; for I have already charged that all men, both Jews and Greeks, are under the power of sin,
ellauri151.html on line 948: [35] The good man out of his good treasure brings forth good, and the evil man out of his evil treasure brings forth evil.
ellauri151.html on line 950: [45] The good man out of the good treasure of his heart produces good, and the evil man out of his evil treasure produces evil; for out of the abundance of the heart his mouth speaks.
ellauri151.html on line 972: [2] And walk in love, as Christ loved us and gave himself up for us, a smelly offering and sacrifice to God.
ellauri151.html on line 978:
24. On remuneration for preaching the gospel:
ellauri151.html on line 983: [18] for the scripture says, "You shall not muzzle an ox when it is treading out the grain," and, "The laborer deserves his wages."
ellauri151.html on line 997: [23] and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait for adoption as sons, the redemption of our bodies.
ellauri151.html on line 1066: Halju mulkero Lucius Annaeus Seneca uses in the letter number 114, addressed to his friend Lucilius, the expression "talis hominibus fuit oratio qualis vita" (for such men their speech was like their life), warning us that this sentence was coined by the Greeks. So ist das Leben wie ein Hühnerbrett.
ellauri151.html on line 1134: Each pays the price – spiritual death and anal dilatation for Michel, bodily death and who knows maybe worse for Alissa. 'Whom can I persuade that this is the twin of The Immoralist?', Andy wrote in his journal, 'that the two subjects grew up together in my mind, the excess of the one finding a secret justification in the excess of the other, so that the two together form an equipoise?'
ellauri152.html on line 77: Although for the most part The Songs of Bilitis is original work, many of the poems were reworked epigrams from the Palatine Anthology, and Louÿs even borrowed some verses from Sappho herself. The poems are a blend of mellow sensuality and polished style in the manner of Parnassianism, but underneath run subtle Gallic undertones that Louÿs could never escape.
ellauri152.html on line 79: To lend authenticity to the forgery, Louÿs in the index listed some poems as "untranslated"; he even craftily fabricated an entire section of his book called "The Life of Bilitis", crediting a certain fictional archaeologist Herr G. Heim ("Mr. C. Cret" in German) as the discoverer of Bilitis' tomb. And though Louÿs displayed great knowledge of Ancient Greek culture, ranging from children's games in "Tortie Tortue" to application of scents in "Perfumes", the literary fraud was eventually exposed. This did little, however, to taint their literary value in readers' eyes, and Louÿs' open and sympathetic celebration of lesbian sexuality earned him sensation and historic significance.
ellauri152.html on line 90: In 1955 the Daughters of Bilitis was founded in San Francisco as the first lesbian civil and political rights organization in the United States. In regard to its name, Del Martin and Phyllis Lyon, two of the group's founders, said "If anyone asked us, we could always say we belong to a poetry club." Mehän voidaan sanoa. Had they only known that it was all about fornicating boys.
ellauri152.html on line 92: Louÿs' close friend Claude Debussy in 1897 musically set three of the poems—La flûte de Pan, La chevelure and Le tombeau des Naïades—as songs for feminine voice and piano. Pan huiluu pyllyyn. The book was accidentally translated to Polish twice, in 1920 by Leopold Staff and in 2010 by Ruben Stiller.
ellauri152.html on line 363: o formose puer, nimium ne crede colori! Voi kaunis poika, älä luota liikaa ihonväriin!
ellauri152.html on line 371: Nec sum adeo informis: nuper me in litore vidi, Enkä edes ole pyllyn ruma: Näin izeni äskön rannalla
ellauri152.html on line 391: Huc ades, O formose puer: tibi lilia plenis Tuuppa tänne kaunis poika: sulle tuo nymfetit
ellauri152.html on line 537: The name has been equated with the Persian name Omanes (Old Persian: 𐎡𐎶𐎴𐎡𐏁 Imāniš) recorded by Greek historians. Several etymologies have been proposed for it: it has been associated with the Persian word Hamayun, meaning "illustrious".
ellauri152.html on line 545: The plot was foiled by Queen Esther, the king's recent wife, who was herself a Jew. Esther invited Haman and the king to two banquets. In the second banquet, she informed the king that Haman was plotting to kill her (and the other Jews). This enraged the king, who was further angered when (after leaving the room briefly and returning) he discovered Haman had fallen on Esther's couch, intending to beg mercy from Esther, but which the king interpreted as a sexual advance.
ellauri152.html on line 551: In Rabbinic tradition, Haman is considered to be an archetype of evil and persecutor of the Jews. Having attempted to exterminate the Jews of Persia, and rendering himself thereby their worst enemy, Haman naturally became the center of many Talmudic legends. Being at one time extremely poor, he sold himself as a slave to Mordecai. He was a barber at Kefar Karzum for the space of twenty-two years. Haman had an idolatrous image of Esther's arse embroidered on his garments, so that those who bowed to him at command of the king bowed also to the image.
ellauri152.html on line 553: Haman was also an astrologer, and when he was about to fix the time for the genocide of the Jews he first cast lots to ascertain which was the most auspicious day of the week for that purpose. Each day, however, proved to be under some influence favorable to the Jews. He then sought to fix the month, but found that the same was true of each month; thus, Nisan was favorable to the Jews because of the Passover sacrifice; Iyyar, because of the small Passover. But when he arrived at Adar he found that its zodiacal sign was Pisces, and he said, "Now I shall be able to swallow them as fish which swallow one another" (Esther Rabbah 7; Targum Sheni 3).
ellauri152.html on line 555: Haman had 365 counselors, 1/day, but the advice of none was so good as that of his wife, Zeresh. She induced Haman to build a tree for Mordechai, assuring him that this was the only way in which he would be able to prevail over his enemy, for hitherto the just had always been rescued from every other kind of death. As God foresaw that Haman himself would be hanged on some tree, He asked which tree would volunteer to serve as the instrument of death. Each tree, declaring that it was used for some holy purpose, objected to being soiled by the unclean body of Haman. Only the thorn-tree could find no excuse, and therefore offered itself for a tree (Esther Rabbah 9; Midrash Abba Gorion 7 (ed. Buber, Wilna, 1886); in Targum Sheni this is narrated somewhat differently).
ellauri152.html on line 561: The Jewish holiday of Purim commemorates the story of the Jews' deliverance and Haman's defeat. On that day, the Book of Esther is publicly read and much noise and tumult is raised at every mention of Haman's name. A type of ratchet noisemaker called in Hebrew a ra'ashan (רעשן) (in Yiddish: "grogger" or "hamandreyer") is used to express disdain for Haman. Pastry known as hamentashen (Yiddish for 'Haman's pockets'; known in Hebrew as אזני המן ozney Haman 'Haman's ears') are traditionally eaten on this day.
ellauri152.html on line 574: Ce mythe, qui paraît fort ancien et dont certains érudits vont chercher l'origine jusque dans l'Inde bouddhique, se précise à partir du xiiie siècle dans l'Historia major du bénédictin anglais Matthieu Pâris. sous diverses formes. C'est dans les pays de langue allemande que la figure d'Ahasvérus connaît la plus grande faveur, à la suite d'une version de la légende due à Chrysostomus Dudulaeus qui présente l'aventure du « Juif éternel » (1602) comme un récit quasiment autobiographique. La traduction française de ce livre imposera l'expression « Juif errant » (1609). Dès lors, la légende se répand par l'imagerie populaire et les estampes, les complaintes, dont la plus célèbre est celle d'Isaac Laquedem. Le Juif errant, qui personnifie le destin du peuple juif depuis le christianisme, a inspiré de nombreux écrivains : Wordsworth, Goethe, Eugène Sue, Apollinaire. Cette figure légendaire n'a cessé d'alimenter, à l'encontre des Juifs, une dangereuse satire sociale. Elle est, pour une part, responsable de la genèse de l'agitation antisémite des temps modernes. Pour en savoir plus, voir l'article antisémitisme.
ellauri152.html on line 583: The most basic information is this: “Yentl the Yeshiva Boy” is a short story by Isaac Bashevis Singer, the famous Polish-American Jewish writer, published in 1962. It follows Yentl, a Jewish girl from a Polish shtetl who loves Torah-study, as she disguises herself as a man named Anshel in order to study at a yeshiva. Yentl (1983) is the movie-musical adaptation of the story, directed by and starring Barbra Streisand. In many ways it is a fairly faithful adaptation of the story’s events, but it has a different tone and a different ending.
ellauri152.html on line 585: Yeshiva Boy moves fluidly between referring to the main character as Yentl or Anshel depending on context, which is a great detail. There are times when she’s referred to as Anshel for long stretches of time, and the same for Yentl. The movie, not having third person narration, is a different beast. I take my cue from the story and use both names, depending on the context of what I’m talking about—for example, if Yentl is definitely seen as Yentl by the story in that moment, or as Anshel, or ambiguously as both. That’s a very subjective choice to make each time you write her name! But that question, the fact that you have to ask it of yourself and the fact that it’s not always clear, is to me a crucial part of Yentl’s character.
ellauri152.html on line 587: The plot goes like this: Yentl has secretly studied Torah under her father’s tutelage. She has no interest in marriage, so when he dies, she disguises herself as Anshel and travels to a yeshiva. Along the way she meets a fellow student named Avigdor. They strike up a friendship and Yentl accompanies him to his yeshiva in Bechev, where they become study partners. Avigdor is in love with a girl named Badass, whom he wishes to marry. However, when Badass’s family learns a dark secret about Avigdor’s family, they won’t let him marry her. In desperation, Avigdor begs Anshel to marry Badass in his stead. Yentl initially resists, but eventually gives in and asks for Badass’s hand in order to retain Avigdor’s goodwill. After Anshel and Badass are married, Badass comes to look on her husband with love, but Yentl become more and more upset about the situation. Unable to go on any longer, Yentl asks Avigdor to join her on a business trip. Once they are at an inn in another city, Yentl tells him that she’s a woman. He laughs and doesn’t believe her, so she undresses momentarily. He is shocked. This is where the two versions split.
ellauri152.html on line 597: But when I finally read the story for the first time… a new world opened up. Oh, it’s so gay in so many ways! It’s less detailed than the movie in many areas, but in other places it has glorious details that were totally excised from the movie. In the story, all the women in town have crushes on Anshel! And whether you read Anshel as a woman, a man, or a nonbinary person has a huge effect on your perception of that detail!
ellauri152.html on line 599: And then there are the things totally changed for the movie. Notably, in Yeshiva Boy, Anshel has some kind of un-described sex with Badass to consummate their marriage, without anyone finding out she was not assigned male at birth.
ellauri152.html on line 603: And, oh f-ck, there is so much to talk about in this section. The importance of consent here, when Yentl lets Badass know she doesn’t need to do anything she doesn’t want to, both according to her husband and according to Jewish law—that’s good, that’s meaningful. Then we even get recognition that feminism doesn’t just mean validating women who don’t want sex, but also validating women who do want sex! Badass starts to have feelings for Anshel and proposes sleeping together herself, on her own terms. The movie is not always kind to Badass—in many ways she is a stereotype for Yentl to play off of—but this is a place where Yentl‘s feminism succeeds: Badass wants to have sex, and that’s fine.
ellauri152.html on line 605: Or it would be fine if the movie didn’t play it for laughs. The movie puts Yentl in multiple awkward situations where she has to perform verbal and physical gymnastics to keep people from seeing her without clothes, that gross classic trope whereby trans characters are outed all the time in fiction. As always, the movie drags this scene out into a whole joke, that Yentl has to scramble to prevent Badass from finding out she’s a woman because Badass wants to have sex with her, a woman, isn’t that just soooooo funny? On multiple levels, I am unamused and unhappy.
ellauri152.html on line 607: Movie Avigdor is shitty and Yentl and Badass should just stay married, but of course they do not. Yentl leaves, Avigdor and Badass marry, a happy ending for everyone. Meanwhile at the end of Yeshiva Boy, Avigdor and Badass are not entirely happy in their marriage, as both of them are still partly inlove with Anshel/Yentl. Not very Hollywood, but very queer.
ellauri152.html on line 613: “Miss Streisand [made] Yentl, whose greatest passion was the Torah, go on a ship to America, singing at the top of her lungs. Why would she decide to go to America? Weren’t there enough yeshivas in Poland or in Lithuania where she could continue to study? Was going to America Miss Streisand’s idea of a happy ending for Yentl? What would Yentl have done in America? Worked in a sweatshop 12 hours a day where there is no time for learning? Would she try to marry a salesman in New York, move to the Bronx or to Brooklyn and rent an apartment with an ice box and a dumbwaiter? This kitsch ending summarizes all the faults of the adaptation. It was done without any kinship to Yentl’s character, her ideals, her sacrifice, her great passion for spiritual achievement. As it is, the whole splashy production has nothing but a commercial value.”
ellauri152.html on line 615: Now, here Singer is not mad at Yentl the film for cis-normifying his gender-ambiguous, interestingly queer Yentl, but rather for turning the ending into optimistic kitsch that ignores the harsh reality of what life in America was for Jewish immigrants, especially for Jewish women. And in some ways I feel like rolling my eyes at him for that. Aside from the fact that it offends his artistic vision, why shouldn’t Jewish women get a film where—suspension of disbelief!—a Jew will study Torah, loudly and proudly, as a woman? It’s a musical, not a documentary.
ellauri152.html on line 622: And yet in other ways, the film can’t help preserving the queerness of the story despite itself. Barbra Streisand can add a song about how Yentl is just jealous of Badass for being a conventionally feminine woman whom Avigdor loves, but she can’t stop me from putting my grubby little bi hands all over her film, pointing at Yentl’s tortured gaze aimed at Badass, and saying “GAY.” And she certainly didn’t no-homo the interactions between Anshel and Avigdor very well, because they are in fact very yes-homo, and I will point and say “GAY” at that too.
ellauri152.html on line 626: I’d never heard of this story before, but all the thoughts you had are so interesting! I totally get your frustrations about the movie changing a pivotal scene to make it more “romantic and dramatic” though – why can’t movies just appreciate subtlety and friendship sometimes?
ellauri152.html on line 628: I am on a crusade to make everyone aware of Yentl the Yeshiva Boy! Thank you! Also what I hate so much about that movie scene is the addition of Avigdor physical grabbing and shaking Yentl! The scene in the story is so quiet and gives Yentl dignity while explaining, while the movie has her break down confessing love for a man whose first reaction to her gender was to GRAB and SHAKE her! so inferior to just having a good old talmudic debate with your Good Pal. i feel like your comment totally sums up why The Half of It on netflix is so good.
ellauri152.html on line 631: And I’ve actually never seen The Half of It, so maybe I should go check it out I’ve been looking for something new and good to watch!
ellauri152.html on line 649: The Mezricher Maggid points out that the Talmud's analogy doesn't make sense! The Talmud compares the Torah to a spice, implying that the Torah is secondary to the evil urge, in the same way that spice is secondary to food! The Maggid explains that the evil urge is a major force, and not secondary, like spice. We are challenged with channeling that energy and using it to service dog.
ellauri152.html on line 656: The dog originally created the world to run through strict judgment, din. However, since the dog knew that the world could not endure such harsh conditions, He decided to incorporate the spiritual energies of compassion too, as the verse states, "These are the products of the heaven and earth when they were created in the day that Hashem's (i.e. the dog's denoting kindness and mercy, not the dog's denoting strict justice) din made earth and heaven." (Bereishit 2:4) According to the original creation plan a person would be judged strictly on his own merits. There would be no bending of the rules; no concept of leniency; no looking the other way or giving another chance. Strict justice would dictate that a person be severely punished for even the "slightest" infraction of the dog's willy.
ellauri152.html on line 658: Since very few can survive such scrutiny, the dog created an alternate system - the system of din, strict justice, mitigated with cheese, kindness and mercy. In that system, He assists us by providing us with the help we need to overcome the forces of evil. As the Talmud teaches:
ellauri152.html on line 660: "the evil urge assaults a person daily. If it wasn't for Hashem's assistance, one would fall into Evil Knievel's hand" (Kedushin 30a).
ellauri152.html on line 662: In a world where din, justice is tempered with cheese, compassion, the average person has the opportunity to come close to the dog. Although the average person must still try his best to stand up to evil and adhere to the dog's willy, the dog views his inevitable lapses through the prism of compassion. In His love for us, He overlooks our shortcomings.
ellauri152.html on line 666: But although the dog created this alternate system of din, justice tempered with cheese, compassion, the original system of pure, untempered justice is still available -- for those rare and powerful individuals who are able to confront the Evil Urge without the dog's assistance.
ellauri152.html on line 668: These rare individuals are capable of adhering to the dog's willy despite the unrelenting trials, afflictions, and massive assaults hurled at them from the forces of evil. The patriarchs were such exceptional individuals, they followed this path, unassisted by the dog, as the verse says, "He Yaakov said, 'O dog the name of Hashem containing the spiritual energies of harshness before Whom my forefathers Avraham and Yitzchak walked ...
ellauri152.html on line 669: the patriarchs were able to walk before the dog's strictness, meaning they were able to successfully serve him, unassisted, while living under the realm of severity, enabling them to reach awesome spiritual heights" (Bereishit 48:15).
ellauri152.html on line 671: Rebbe Nachem explains that in this path of unassisted greatness, whatever these spiritual giants attained or accomplished was through the power of their prayers. If they didn't bark and whine for their needs, the dog wouldn't provide for them. As a result, they were always completely connected with their realtor.
ellauri152.html on line 675: "Whomever the dog loves, he chastens to let him know how to straighten his way. (Mezudat David)" (Mishlei 3:12). One is chastened by the dog so that no trace of sin remains lest it lessen the dog's love for that person, and it also increases one's humility, lest tranquility decrease one's fear of him. (Rabbenu Yona).
ellauri152.html on line 677: According to the Medrash, Moshe knew that in the future, the Romans would shred Rabbi Akiva's flesh with iron combs for the crime of disseminating Torah. He asked the dog, "This is the Torah, and this is its reward?" the dog retorted, "Silence! For this came up upon my thoughts."
ellauri152.html on line 679: Although the answer appears strange, we can understand it in light of what we just learned. Rabbi Akiva was a spiritual giant. He succeeded in serving the dog unassisted, while withstanding incredible afflictions, tests, and obstacles. He was able to break the forces of evil without the dog's assistance. Only through performing the dog's willy, despite his immense suffering, was Rabbi Akiva able to attain such a lofty spiritual level, the level of the dog's "first thought," so to speak, where the world would be conducted through strict justice, din. Rabbi Akiva was able to unify his soul with the dog's first thought. Therefore the dog's retort to Moshe can be understood as: "'Silence' which is the level of thought, for thoughts are silent, Rebbe Akiva reached the lofty spiritual level of the dog's thought."For this came up upon my thought," the first thought that occurred to the dog, to create the world through harshness, so those people who are able to come close to me (the dog) without my assistance and mercy could reach that highest level.
ellauri152.html on line 681: We know that anything we do in this world produces spiritual energies that are stored in the upper worlds and last for eternity. These stored spiritual energies can be accessed even centuries after the act was performed. And, like a spiritual "radio receiver," Tefillin help us access such spiritual energies to nourish our souls, bringing us closer to the Almighty. Don't they look like radio receivers even?
ellauri152.html on line 683: The spiritual energies accessed by wearing Rabbeinu Tam's Tefillin draw the spiritual energies associated with such spiritual giants as the patriarchs and Rebbe Akiva - spiritual giants who were able to serve the dog despite living under the realm of severity. Rabbeinu Tam's Tefillin are much holier than Rashi's Tefillin and therefore, have better reception, they can access the spiritual energies of the dog's first thought, the world of din.
ellauri152.html on line 687: In Rashi's Tefillin, however, the paragraph of compassion precedes the paragraph of harshness. This alludes to the way the dog presently runs the world - with compassion. Since most people are dependent on the dog's compassion for their very existence, the halacha is according to Rashi's view. Therefore, the obligation to wear Tefillin is fulfilled through donning Rashi's Tefillin. They're like basic earplugs.
ellauri152.html on line 691: Rebbe Nachem said that since the power of the evil urge and the forces of evil are derived from the negative spiritual energies of din, unmitigated justice, one must access the potent positive spiritual energies of severity from the spiritual giants of the past to break these evil forces at their root.
ellauri152.html on line 693: Reb Nathan Zuckerman adds that prior to messianic era the power of evil is so intense that we lack the power to overcome it. Therefore, explains Reb Nathan, it is imperative to enlist the aid of the spiritual giants of past generations through Rabbeinu Tam's Tefillin. Rabbeinu Tam's Tefillin expand the intelligence, enabling us to break evil at its source and stand up against the forces of evil. "In the turbulent era prior to the coming of the messiah, for anyone who is serious about wanting to find the dog, wearing Rabbeinu Tam's Tefillin is very important." (Lekutey Halachoth: Orach Chaim: Hilchoth Tefillin 5:27-29)
ellauri152.html on line 695:
Another Reason for Rabbeinu Tam's Tefillin
ellauri152.html on line 704: Since it is impossible for a human being to always know the proper response for each situation, we live with doubt. This is reflected in our wearing Rabbeinu Tam's Tefillin in addition to Rashi's Tefillin, since we wear them due to a doubt. The positive spiritual energies they access to counter this doubt rectify any situations of doubt that a person may encounter. As mentioned above, Rashi's Tefillin contain the spiritual energies of compassion and Rabbeinu Tam's the spiritual energies of harshness. Through wearing both Rashi and Rabbeinu Tam's Tefillin, we nourish our minds with the spiritual energies of compassion and holy harshness. These two energies (when combined with the spiritual energies that cover all doubt mentioned above) enable us to intuitively determine how to respond appropriately in every situation, whether it means acting tough or being gentle. (Lekutei Halachoth: Orach Chaim: Hilchoth Tefillin 6:16)
ellauri152.html on line 741: Isaac Leib Peretz (Polish: Icchok Lejbusz Perec, Yiddish: יצחק־לייבוש פרץ) (May 18, 1852 – April 3, 1915), also sometimes written Yitskhok Leybush Peretz was a Yiddish language author and playwright from Poland. Payson R. Stevens, Charles M. Levine, and Sol Steinmetz count him with Mendele Mokher Seforim and Sholem Aleichem as one of the three great classical Yiddish writers. Sol Liptzin wrote: "Yitzkhok Leibush Peretz was the great awakener of Yiddish-speaking Jewry and Sholom Aleichem its comforter.... Peretz aroused in his readers the will for self-emancipation, the will for resistance against the many humiliations to which they were being subjected."
ellauri152.html on line 743: Unlike many other Maskilim, he greatly respected the Hasidic Jews for their mode of being in the world; at the same time, he understood that there was a need to make allowances for human frailty. His short stories such as "If Not Higher", "The Treasure", and "Beside the Dying" emphasize the importance of sincere piety rather than empty religiosity.
ellauri152.html on line 751: After World War I, Zeitlin gradually returned to tradition and began leading an Orthodox lifestyle. The reason(s) for this drastic change in his life is not completely clear but may have had something to do with the suffering of Jews during the war. In any case, he shifted from a tragic philosophical outlook to a mystical and spiritual viewpoint.
ellauri152.html on line 753: He considered the core of Hasidim to consist of three "loves": love of God, of Torah, and of Israel. Just as his intended audience consisted of assimilated Jews and non-Jews, he adopted novel formulations of these loves: "love of Torah" would come to encompass inspiring works of "secular" art and literature, while "love of Israel" would be transformed into "love of humanity" (despite which Israel would still be recognized as the "firstborn child of God"). Zeitlin's religious ideal also contained a socialist element: the Hasidim he pictured would refuse to take advantage of workers.
ellauri153.html on line 234: Saadi is recognized for the quality of his writings and for the depth of his social and moral thoughts. YÄK! Siltä sen törinät just kuulostaa.
ellauri153.html on line 244: Saadi was captured by Crusaders at Acre where he spent seven years as a slave digging trenches outside its fortress. He was later released after the Mamluks paid ransom for Muslim prisoners being held in Crusader dungeons. Sentään teki vähän aikaa jotain kunnon työtäkin.
ellauri153.html on line 292: Isän vastauxesta alkoi meemi, joka tunnetaan nimellä "pitkä unikon oireyhtymä" eli "Jantelagen", jossa epätavallisia ansioita omaavia henkilöitä vastaan asiattomasti hyökätään tai paheksutaan saavutustensa vuoksi. Se saa nimensä Livyn jaksosta, jossa Tarquinin sanotaan ohjeistaneen poikaansa Sextusta heikentämään Gabi Sandun kaupunkia tuhoamalla sen johtavat miehet. Herodotuksesta, jonka historiassa on samanlainen tarina, jossa on mukana vehnän korvat unikon sijasta, on ehkä lainattu aihe, jossa käytetään tahatonta sanansaattajaa tällaisen viestin toimittamiseen metaforan kautta, jossa päät katkaistaan korkeimpien unikkojen leikkaamisesta. Kierkegaardin pelossa ja vapinassa on kohta Livyn versiosta tarinasta. Fear and termbling on vitun suosittua Raamatussa, sitä löytyy sieltä kokonaista 19 sivua. Fear and loathing in Las Vegas raportoi E.Saarisen ihannoima gonzo-kirjailija. Nää on vahvoja meemejä.
ellauri153.html on line 294: Roomassa Tarquin tasoitti Tarpeian-kallion huipun, josta oli näkymät forumille, ja poisti useita muinaisia Sabinen pyhäkköjä tehdäkseen tilaa Jupiterin Optimus Maximuksen temppelille Capitoline-kukkulalla. Hänen suurimmat ansionsa olivat, että hän rakensi sirkukseen istuintasoja ja määräsi Rooman suuren viemärin, kloaca maximan, kaivamisen.
ellauri153.html on line 319: The Book of Job offers a grammar for terms like “the kingdom of God” and “God defeats
ellauri153.html on line 329: proceed from the actions of chaotic forces that are opposed to God’s plans and the world order. Mani rules. Dog is just another player behind the board, with opposing forces not under his control. ellauri153.html on line 337: No kukas tässä enää todistusta tarvizee? Jumalasta on tullut jo noin väpelö ja sen motiivit on ihan sen omia, se pelaa vaan omaa peliä ja apinat tekee kazomossa aaltoja, mitäs tässä enää on nokan koputtamista. Mut kuten sanoi Anssi Kukkonen: hetkinen, kazotaan ensin tämä tilanne. Vaik etukäteen jo olen vissi, ettei tässä mitään peliteoriaa oikeasti käytetä, eli ei ezitä iteroimalla tasapainopisteitä. Dogille tää on tietty täydellisen informaation peli, sehän pääsee vilkumaan muiden kortteja, mutta onko se sitä muille osapuolille?
ellauri153.html on line 339: Time for some game theory! James’ chess-master analogy can be formalized 6by treating the biblical
ellauri153.html on line 341: the Book of Job as a basis for a game model G like the one formalizing Hamann’s creation myth:
ellauri153.html on line 347:
If the situation is (question Job, disaster), then Job moves. He can either play (question God) or (⌐question God). If Job plays (⌐question God), he loses as he does not seek justice for the evil (disaster). Wot? Where is this in the rulebook? Wouldn't it be best for Dog if Job didn't pester him? L would lose the bet. Or why not blame Moby Dick instead! Seems we are inventing rules here as we go along. Vähän tällästä lassipalloa. If Job plays (question), he curses creation and attempts to be like God, putting the evil (challenge) into play.
ellauri153.html on line 349:
If the situation is (question Job, disaster, question God, Answer), Job moves. He can either play (Recognize God without PSR Principle of Sufficient Reason, kz. Schopenhauerin väitöskirja plus infra, or (⌐Recognize God without PSR), i.e. recognize that God can reach His goals of repairing suffering and the claim that God must be rejected for evil without reasons is false. If Job plays (⌐Recognize God without PSR), Job and God lose. If Job plays (recognize God), the evil (challenge) is taken out of play.
ellauri153.html on line 354: We can now give game-theoretical analogues for the grammatical principles concerning “goodness” and “omnipotence” for the justice-of-God game G. Note that goodness holds by definition.
ellauri153.html on line 358:
“God is omnipotent” is true at game history w if and only if God has a winning strategy in the justice-of-God game G. Tässähän se tapahtuu se suuri lässähdys. Muka omnipotentti jumala saa häthätää saatanasta matin loppupeleissä. Matkan varrella isokyrpäinen valas voi syödä vaikka kaikki sen nappulat paizi kurkon, joka jää viimeisenä laudalle. Aika lohduttavaa sen muulle tiimille. One can make a few clarifying remarks about the structure of the game. The form of the game is relatively simple: it’s an ordinary extended-form perfect information game. tuskinpa Jobilla oli täydellistä informaatiota pelitilanteesta tai edes pelin säännöistä, muista pelaajista puhumattakaan. Aika isoja informaatiojoukkoja oli niiden kalloissa. Sitäpaizi ei luonnossa pelaajat siirrä vuoronperään, vaan koko ajan, niinkuin differentiaalipeleissä. . The goal is here not to go deeply into technical details, but to construct an übersichtlich representation for the theological grammar of biblical stories and to highlight the uses of terms like “good” and “omnipotent” in them. The game or model can then be used as a simplified fragment that can be projected onto, contrasted with and used to interpret biblical stories. The point of this clarification is to highlight the grammar of the divine properties “good” and “omnipotent” within the logic of the struggle myth, and to get the consistency of {God is good, God is omnipotent, There is chaotic evil} as in the Book of Job. The argument needs two assumptions. First, the games between God, humans and creation are genuine dialogues. Paskanmarjat, ei nää ole edes mitään signaling gameja, puhumattakaan dialogipeleistä. Olis kannattanut lukea mun väitöskirja Dialogue Games, siinä on oikeeta sananvaihtoa. The players answer each other and thus have to take turns in making moves and participating in them. Then the game of Job and the struggle against chaos is in extended form to represent the sequence of the debate, and its resolution gives the drama of the fight against kid chaos. Second, the properties of God like “omnipotent” and “good” are defined against the background of Job’s encounter with God and the struggle against chaos. This redefinition builds on both James’ reinterpretation of the properties of God in terms of religious practices, and also of Job’s new world of faith in the encounter. Job’s encounter with God and the struggle against chaos are modelled in the game, so such properties of God as “good” and “omnipotent” are then internal to the game. Missä kohtaa Jopilla on tässä jotain pelivaraa? Montako valintaruutua Jobilla edes on: Marise-älä marise, ja Pyllistä-älä pyllistä. Siinä kaikki. Jotta jumalan tiimi voittaisi, sen pitää ensin marista ja sit pyllistää. Nain on meidankin elamassamme! Marise mitä mariset, mut muista pyllistää! ellauri153.html on line 366: left unchecked, or it arises from a tendency S that is strategically opposed to the good in G. Ai siis evil on nimenomaan apinoiden takaiskut, ja ne on kaoottisia silloin kun ne ei ole dogin nimenomaisia pyrkimyxiä vaan vahinkolaukaus, valitettava sivuvaikutus. We apologize for the inconvenience. Paizi jopin kohdalla ne oli täysin tahallisia. Ja miten niin kaaos? Aika kosmeettinen apinamorfinen luonnehdinta maailman menosta. Tuskin on mielessä nonlineaarinen determinismi. ellauri153.html on line 368:
Breakdown of all contexts: s renders a practice P for pursuing the good and viewing the world
ellauri153.html on line 375: there is no larger context of meaning for embedding s. Turhaa tekomalliteoreettista termikiemurointia. Tää on taas tätä jesuiittamaista "you don't see the big picture" seliseliä. Tää voi sua juuri nyt vähän kirpasta, muze on kaikki sunkin omaxi hyväxi, jonsei nyt niin sitten kuonpuoleisessa viimestään. ellauri153.html on line 384: happiness. Eli joo syyttele vaan pahaa pikku cheefiä Moby Duckia, ei jumala sille mitään voi vaikka loikin sen ja on sen iso cheefi. Vitun tunari, mixet suunnitellut pelilautaa paremmin? Siis meidän kannalta ja vähän izesikin. Job’s evil (challenge) is tragic, as his quest for justice ends up challenging creation as a
ellauri153.html on line 386: meaning. Wright’s definition of evil as an anti-good, anti-God and anti-creation force also captures
ellauri153.html on line 393: informed and sophisticated theodicies of Plantinga and van Inwagen. These theodicies take the
ellauri153.html on line 395: theodicism as a metatheory for the Christian worldview. In effect, they follow the religious
ellauri153.html on line 400: allow for the evolution of life will necessarily allow for animal suffering. Moral and natural evils
ellauri153.html on line 404: can allow for n+1 horrendous evils, because He can get His plan through in spite of them. Plantinga
ellauri153.html on line 406: carry through with the plan. Se mikä näissä turinoissa ihmetyttää eniten on miten moraalisesti alamittaisia paskiaisia ne jumalistaan tekevät. Infantiileja narsisteja, vitun marvel comixin supermiehiä. Mutta omaxi kuvaxeenhan ne niitä laativat, peilistä tihrustavat mallia. A world of happy creatures is a great good for the world w, but the
ellauri153.html on line 408: greater good for w. Sure. Funny how everybody still clings to this measly earthly life to the last, given the joys that await them in the clouds. Then the Incarnation and the Gospel stories discussed in Ch. 6.3.1 are God’s
ellauri153.html on line 409: sufficient reason for creating a fallen world: the world contains evil so that it could be redeemed.
ellauri153.html on line 411: pair of glasses (or a coloured glass?) for seeing the theological issues involving God and evil. The
ellauri153.html on line 413: the debate from sufficient legal reasons for penal substitution into the narrative and dramatic
ellauri153.html on line 415: offered no rational justification for the manner in which the forces of evil are defeated in the cross
ellauri153.html on line 416: of Christ. Why the cross? Why not some other manner? Water torture? Eikö niskalaukaus olis riittänyt? Vitun kaupantekoa apinoiden hengillä. Toi lunastusmetafora on aina hämmästyttänyt näissä tomfooleryissä. Huomaa kyllä et tän juonen kexivät maailman etevimmät lumppukauppiaat, ja ymmärtää mix tää uskonto on kapitalismin merkkituote. The use of PSR-based theodicism as a
ellauri153.html on line 417: metatheory for Christianity encounters similar objections as theodicism in the Book of Job. First,
ellauri153.html on line 419: biblical stories, rather than using the Biblical stories to identify God and to give the grammar for the
ellauri153.html on line 420: words “God”, “good” and “omnipotent”. This leads to confusions, as sufficient reasons for divine
ellauri153.html on line 436: strategy for G. We can prove it with backwards induction.
ellauri153.html on line 471: “Oh for a muse like a refiner’s fire, and like a fuller’s soap! – She will dare to purify the natural use of the senses from
ellauri153.html on line 475: “The problems arising through a misinterpretation of our forms of language have the character of depth. They are deep
ellauri153.html on line 476: disquietudes; their roots are as deep in us as the forms of our language and their significance is as great as the
ellauri153.html on line 481: evil? Can we trust the world or our responses to it? The question then becomes a search for ellauri153.html on line 489: Carlson Lauri, [8.12.2021 12.36] HERÄÄ! Oza irti kirkonpenkistä! Kuuntele nyt tarkasti, kuin Kalevi Jankko, Jankon betoni, tämä herran sana: HAISTA SINÄ PASKA! Terv. Aabrahamin ja Iisakin jumala. Thanks for listening. Aasia kunnossa. ellauri153.html on line 493: misunderstanding how worldviews offer practical perspectives for coping with the world. The
ellauri153.html on line 494: confusions arise out of appeals to sufficient reasons for intelligibility and for moral justification. An
ellauri153.html on line 495: alternative to this approach is to study the quest for meaning in our everyday, religious, scientific,
ellauri153.html on line 554: Now that the problem of evil has been exposed as a conceptual confusion, the way is clear for a Jamesian science of religions and worldviews. The methods of grammatical description can be extended to the practices and ways of sense-making in different worldviews: how they give meaning to moral practices and how do they approach the intelligibility of the world? What practical responses do they have for coping with evil? For example, the grammar of seeing-as for models and metaphors can be applied to the metaphors in the Hebrew Bible for God’s activity to understand what it is to see the world as God’s creation. The grammar of virtues can be used to describe Buddhist practices and explore, how these approaches contribute to the human good. Similar approaches can be taken to secular worldviews as well. These descriptions can then be used to assess the worldviews through dialogical encounters between them. However, one thing should be clear. There is no point in devaluing the world by arguing for the meaninglessness of life or atheism on the basis of evil, or in giving justifications for evils that can stand in the way of divine or human meliorist projects of fighting for justice. To paraphrase the judgment of the Divine Judge in the Book of Job, such approaches are not even wrong. They are as meaningless as life itself. ellauri153.html on line 808: Why did David need Abishag to keep him warm? Was Jonathan too hot for a hot water bottle? Heitä homo voltti ja muita skezejä.
ellauri153.html on line 810: When King David was very old, he could not keep warm even when they put covers over him. So his attendants said to him, ‘Let us look for a young virgin to serve the king and take care of him. She can lie beside him so that our lord the king may keep warm.’ Then they searched throughout Israel for a beautiful young woman and found Abishag, a Shunammite, and brought her to the king. The woman was very beautiful; she took care of the king and waited on him, but the king had no sexual relations with her” (1 Kings 1:1–4)
ellauri153.html on line 814: Even with extra blankets, the elderly King David could not generate enough body heat on his own to maintain a healthy temperature. A lifetime that had included being a fugitive, living in caves, being exposed to the elements, and fighting hard-fought battles had finally taken its toll on his aging body (see 1 Samuel 20:1; 22:1; 2 Samuel 21:17). David’s condition, called hypothermia, is not unusual in older people: toward the end of his long life, former President Ronald Reagan requested that his favorite electric blanket be returned from the ranch he had sold. Of course, no technology in ancient Israel would provide a continual source of warmth through the cool Judean nights. Only a human body had the capacity to do that.
ellauri153.html on line 816: David had four wives whose names we know—Ahinoam, Abigail (2 Samuel 2:2), Eglah (2 Samuel 3:5), and Bathsheba (2 Samuel 11:27)—and possibly others such as Absalom’s mother Maakah. This doesn’t count the concubines he had (2 Samuel 5:13). The natural question is, with plenty of female intimates to keep David warm, why did his attendants seek out a beautiful virgin stranger for the job? The following are several issues regarding Abishag’s “job description”:
ellauri153.html on line 818: Why a woman? A boy or young man would not have been considered for the job, in order to prevent even the appearance of David having another homosexual relationship (Leviticus 18:22; 20:13).
ellauri153.html on line 819:
Why a young virgin? This quality ensured that whoever was chosen for the job wouldn’t be taken away from a jealous fiancé or husband, nor would she be a widow familiar with the sexual practices of the marriage bed. We don’t know what hopes and dreams Abishag had for her own life, but in the ancient world where uncertainty and struggle were lifelong challenges for most people, the honor of being brought into the king’s household would mean a lifetime of well-being and security for her and her family (1 Kings 4:27).
ellauri153.html on line 822:
Why not a concubine? Though concubines had a lesser status than wives, they, too, possessed a certain rank and dignity. Abishai fortunately had neither. Absalom demonstrated this fact when, as part of his attempted coup, he slept with his father’s concubines (2 Samuel 16:21–22). Moreover, the personal dynamics within harems were infamous for the jealousy and infighting they engendered. To select one wife or concubine over another would be a mark of favoritism that would likely incite resentment and squabbling in the household. Don't even try this at home!
ellauri153.html on line 826: Nowhere does the Bible approve of David’s state of affairs—just the opposite! God had warned Israel through Moses that any future king “must not take many wives” (Deuteronomy 17:17). Scripture does not say that Abishag’s presence in David’s bed was a good thing, nor does it present David as a good father. His many children by multiple mothers were a cause of great trouble for him and the whole kingdom (2 Samuel 13; 2 Samuel 15; 1 Kings 12:23–25). His own son and successor, Solomon, ignoring God’s clear warning, took his father’s excesses to a shocking extreme with 700 wives and 300 concubines who led him astray and turned his heart after other gods (1 Kings 11:2–4). The kingdom itself was divided and lost by Solomon’s son shortly after his coronation, barely one generation after the glory of King David (1 Kings 12).
ellauri153.html on line 849: Conceivably, the contrasts form some kind of semantic unit. This may be a unit as broadly defined as positive versus negative, with alive and daring being positive and sad and insecure being negative. Titi-uu. Big surprise? Loud and sharp vs. quiet and mumbling. No wonder Bob Cohen was not very memorable as a linguist. He was rather like Reb Berelen. He too was a well-known parasite.
ellauri153.html on line 863: After submitting it as his doctoral dissertation Arttu was awarded a PhD from the University of Jena in absentia. Private publication soon followed. "There were three reviews of it, commending it condescendingly. Scarcely more than one hundred copies were sold, the rest was remaindered and, a few years later, pulped."[1] Among the reasons for the cold reception of this original version are that it lacked the author´s later authoritative style and appeared decidedly unclear in its implications. A copy was sent to Goethe who responded by inviting the author to his home on a regular basis, ostensibly to discuss philosophy but in reality to recruit the young philosopher into work on his Theory of Colors.
ellauri153.html on line 868: Our knowing consciousness is divisible solely into subject and object. To be object for the subject and to be our representation or mental picture are one and the same. All our representations are objects for the subject, and all objects of the subject are our representations. These stand to one another in a regulated connection which in form is determinable a priori, and by virtue of this connection nothing existing by itself and independent, nothing single and detached, can become an object for us. The first aspect of this principle is that of becoming, where it appears as the law of causality and is applicable only to changes. Thus if the cause is given, the effect must of necessity follow. The second aspect deals with concepts or abstract representations, which are themselves drawn from representations of intuitive perception, and here the principle of sufficient reason states that, if certain premises are given, the conclusion must follow. The third aspect of the principle is concerned with being in space and time, and shows that the existence of one relation inevitably implies the other, thus that the equality of the angles of a triangle necessarily implies the equality of its sides and vice versa. Finally, the fourth aspect deals with actions, and the principle appears as the law of motivation, which states that a definite course of action inevitably ensues on a given character and motive.
ellauri155.html on line 114: Benatarin vuonna 2006 Oxfordissa julkaisema kirja Better Never to Have Been: The Harm of Coming into Existence on tämän kasvavan liikkeen avainteksti.
ellauri155.html on line 132: profossi, rovasti, ruustinna, präst, priest, kansanedustaja, sijainen, luutnantti, prelaatti, prefekti, defekti, presidentti, kalifi, foreman, foreskin, imaami
ellauri155.html on line 149: ministeri, apulainen, pomo(shnik), marsalkka, konnetaabeli, konstaapeli, komisario, kersantti (servantti), hlaford, diakoni, vääpeli, visiiri, upseeri, lähetti, enkeli, sihteeri, apostoli, keskijohto, varakuningas, vararehtori, varadekaani, varatuomari, sijaishallizija, asiainhoitaja, stuertti, vikaari, saapasrenki, vouti, vallesmanni, virkamies, byrokraatti, järjestelmävastaava, vastuuhenkilö
ellauri155.html on line 274: Lontoossa järjestettiin 24.7.2021 valtava Worldwide Rally for Freedom -mielenosoitus, jossa kansainvälisesti tunnettu ja suurta lakimiesten ryhmää johtava saksalainen asianajaja Reiner Fuellmich piti puheensa videoyhteyden välityksellä. Rapsodia tekstitti puheen suomeksi.
ellauri155.html on line 354: Dear Henry - I've noticed how many people have put up their Christmas trees and decorations early this year including myself. I had all ready decided that I will sing carols loudly and celebrate Christmas to the nth degree not only for fun but also as an act of defiance. Merry Christmas everyone!!!!! Happy New Year!!!!! Yahoo!!!! Tweet!!!!
ellauri155.html on line 367: While the United States faces the greatest immigration crisis in its history, the department of Customs and Border Protection is forcing Border Patrol agents and other staff to undergo “unconscious bias” training, according to reports.
ellauri155.html on line 381: Border patrol agents are also facing re-education training regarding vaccine mandates, with CBP’s own internal documents showing that up to half of its force face being fired for refusing the shots.
ellauri155.html on line 429: King Abimelech of Gerar also appears in an extra-biblical tradition recounted in texts such as the Kitab al-Magall, the Cave of Treasures and the Conflict of Adam and Eve with Satan, as one of 12 regional kings in Abraham's time said to have built the city of Jerusalem for Melchizedek.
ellauri155.html on line 446: Menachem Elimelech is the Sterling Professor of Environmental and Chemical Engineering at Yale University. In 1998, he founded Yale's Environmental Engineering program. The program rose to international prominence and has been ranked in the top 10 of the U.S. News & World Report’s Graduate Engineering Rankings for the past six years. Menachem on vähän Krister Lindenin näköinen.
ellauri155.html on line 513: Achish trusted David, thinking, ‘He has made himself an utter stench to his people Israel; therefore he shall always be my servant’ ” (27:12).
ellauri155.html on line 515: fore-Abimelech.jpeg" />
ellauri155.html on line 521: Today’s passage certainly qualifies as one of the more difficult passages of Scripture. It is easy enough to understand what is going on; however, it is difficult to know how to evaluate it. We see in 1 Samuel 27:1–4 that David decided the best way to escape Saul was to flee to Philistine territory and take up residence in the city of Gath. David had been there before, and he deceived the city’s king, Achish, by pretending to be insane, thereby keeping the Philistines from killing him (21:10–15). This time, David did not have to feign insanity. Achish would have heard of Saul’s war with David, so he probably felt secure in allowing him into the city. This enemy of his enemy—Israel’s King Saul—could be counted on as a friend. Achish gave the country town of Ziklag to David, and it became a royal possession after David ascended the throne (27:5–7).
ellauri155.html on line 523: Little in the narrative tells us what we are to think of David’s actions. Perhaps the very fact that he sought security among the Philistines is enough to make his choice questionable. After all, God had shown Himself able to keep David safe within the boundaries of Israel (chs. 18–26), so David’s seeking refuge in Philistia may indicate a lapse of faith. It could be that David’s raids from Ziklag confirm this. We see how David would go out against enemies of Israel such as the Amalekites (see Ex. 17:8–16) who were in the south of Judah. After defeating them, he would bring spoil back to Achish and lie to the king, telling him that he was conducting raids on the Israelites (1 Sam. 27:8–12). We do not want to make too much of this, for some actions are acceptable in times of war that are not necessarily acceptable in times of peace (for example, industrial espionage). This was a time of war, with both Achish and the peoples David raided being actual enemies of Israel. Still, David’s successful deception put him in a quandary. Achish was so pleased with David’s work that he commissioned David to join him against Israel (28:1–2). What would he do?
ellauri155.html on line 525: It is hard to know how to evaluate David’s actions in today’s passage. If they were sinful, let us note that David still accomplished good for Israel by defeating so many of the nation’s enemies. Sometimes we put ourselves in certain difficult situations because of our sin, but that does not mean God cannot bring about good from it. We should not use that as an excuse for sin, but we must also remember that the Lord is big enough to take advantage of our mistakes. Stalin made some mistakes but he did electrify the country as promised by prophet Lenin.
ellauri155.html on line 555: Niitä on niitä hassuhattuisia, sit sileäleukaisia reformoituja, messiaanisia ja ihan ateistejakin. Esim Ben Zyskovicz.
ellauri155.html on line 659: Schmitt was born in Plettenberg, Westphalia, German Empire. His parents were Roman Catholics from the German Eifel region who had settled in Plettenberg. His father was a minor businessman. He studied law at Berlin, Munich and Strasbourg and took his graduation and state examinations in then-German Strasbourg during 1915. His 1910 doctoral thesis was titled Über Schuld und Schuldarten (On Guilt and Types of Guilt). A chapter on nazi guilt for holocaust has been added poshumously.
ellauri155.html on line 661: Schmitt volunteered for the army in 1916. The same year, he earned his habilitation at Strasbourg with a 1-page thesis under the title Der Wert des Staates und die Bedeutung des Einzelnen (The Value of the State and the Significance of the Individual). The whole thesis consists of a full-page picture of a turd.
ellauri155.html on line 676: Election and predestination and are both biblical teachings. The English “predestination” is translated from the Greek word proorizo which means 1) to predetermine, decide beforehand; 2) in the NT, of God decreeing from eternity; 3) to foreordain, appoint beforehand. Predestination, then, is the biblical teaching that God predestines certain events and people to accomplish what He so desires. The word proorizo occurs six times in the New Testament, each time demonstrating that God is the one who is foreordaining and bringing about certain events. The word chorizo only occurs in the Mexican translation (not shown here):
ellauri155.html on line 679:
Rom. 8:29
“For whom He foreknew, He also predestined to become conformed to the image of His Son, that He might be the firstborn among many brethren;
“but we speak God’s wisdom in a mystery, the hidden wisdom, which God predestined before the ages to our glory.”
ellauri155.html on line 685: You must also note that God predestines people such as Paul and his friends in Rom. 8:30, and Eph. 1:5, 11. There is, however, controversy as to the nature of this predestination. In the Reformed (Calvinist) camp, predestination includes individuals. In other words, the Reformed doctrine of predestination is that God predestines whom He wants to be saved and that without this predestination, none would be saved. The non-Reformed camp states that God predestines people to salvation, but that these people freely choose to follow God on their own. In other words, in the non-Reformed perspective, God is reacting to the will of individuals and predestining them only because they choose God, whereby contrast the Reformed position states that people choose God only because He has first predestined them. I must say that the non-reformed position 2) sounds like gobbledygook. Either you get predestined or you don´t, what the fuck. Who was it that thought predestination and free will were compatible, was it Hume? Yes it was! The Stanford Encyclopedia of Philosophy paper on this topic is so wordy that it needed translating into Basic English.
ellauri155.html on line 715: The incompatibilist maintains that if our willings and choices are themselves determined by antecedent causes then we could never choose otherwise than we do. Given the antecedent causal conditions, we must always act as we do. We cannot, therefore, be held responsible for our conduct since, on this account, we have no “genuine alternatives” or “open possibilities” available to us. Incompatibilists, as already noted, do not accept that Hume’s notion of “hypothetical liberty”, as presented in the Enquiry, can deal with this objection. It is true, of course, that hypothetical liberty leaves room for the truth of conditionals that suggest that we could have acted otherwise if we had chosen to do so. However, it still remains the case, the incompatibilist argues, that the agent could not have chosen otherwise given the actual circumstances. Responsibility, they claim, requires categorical freedom to choose otherwise in the same circumstances. Hypothetical freedom alone will not suffice. One way of expressing this point in more general terms is that the incompatibilist holds that for responsibility we need more than freedom of action, we also need freedom of will – understood as a power to choose between open alternatives. Failing this, the agent has no ultimate control over her conduct.
ellauri155.html on line 727: In the Treatise, as was noted earlier, Hume argues that one of the reasons “why the doctrine of liberty [of indifference] has generally been better receiv’d in the world, than its antagonist [the doctrine of necessity], proceeds from religion, which has been very unnecessarily interested in this question” (T 2.3.2.3/409). He goes on to argue “that the doctrine of necessity, according to my explication of it, is not only innocent, but even advantageous to religion and morality”. In the final passages of the Enquiry discussion of liberty and necessity (EU 8.32–6/99–103) – passages which do not appear in the original Treatise discussion – Hume makes it plain exactly how his necessitarian principles have “dangerous consequences for religion”.
ellauri155.html on line 750: By predestination we mean the eternal decree of God, by which he determined with himself whatever he wished to happen with regard to every man. All are not created on equal terms, but some are preordained to eternal life, others to eternal damnation; and, accordingly, as each has been created for one or other of these ends, we say that he has been predestinated to life or to death.
ellauri155.html on line 752: Calvin then offers Scriptural support for this definition by tracing the development of this doctrine through the increasing revelation of the Bible in the following steps:
ellauri155.html on line 755: Consequently, Calvin shows that Israel who descended from Abraham was also then chosen by God. He quotes verses such as Deuteronomy 7:7-8 which says, “The Lord did not set his love upon you, nor choose you, because you were more in number than any people: for ye were the fewest of all people: but because the Lord loved you.”
ellauri155.html on line 756: Calvin then goes on to speak of a deeper dimension of predestination, that in the Old Testament we see a more special election still of God saving certain ones out of the nation of Israel. Calvin says that his readers must see how “the grace of God was displayed in a more special form, when of the same family of Abraham God rejected some.” He then refers to Malachi 1:2-3 which explicitly states, “Was not Esau Jacob’s brother? saith the Lord: yet I loved Jacob, and I hated Esau.”
ellauri155.html on line 761: So important was it to Calvin to believe this doctrine that he said, “We shall never feel persuaded as we ought that our salvation flows from the free mercy of God as its fountain, until we are made acquainted with his eternal election.” Yet even though he saw eternal election this way, he also stressed a need for caution.
ellauri155.html on line 767: The will of God is the supreme rule of righteousness, so that everything which he wills must be held to be righteous by the mere fact of his willing it. Therefore, when it is asked why the Lord did so, we must answer, ‘Because he pleased.’ But if you proceed farther to ask why he pleased, you ask for something greater and more sublime than the will of God, and nothing such can be found.
ellauri155.html on line 771: “When they inquire into predestination, let then remember that they are penetrating into the recesses of the divine wisdom, where he who rushes forward securely and confidently, instead of satisfying his curiosity will enter in (an) inextricable labyrinth.”
ellauri155.html on line 777: “Let it, therefore, be our first principle that to desire any other knowledge of predestination than that which is expounded by the word of God, is to be no less infatuated (or crazed) than to walk where there is no path, or to seek light in darkness.”
ellauri155.html on line 781: “The secret things belong unto the Lord our God: but those things which are revealed belong unto us, and to our children forever.”
ellauri155.html on line 791: What was Calvin’s answer? He reminds his readers what the predestinated are predestined to do! He points out what the Apostle Paul said in Ephesians 1:4, where he reminds us that the end for which we are elected is “that we should be holy, and without blame before him.” “If the end of election is holiness of life, it ought to arouse and stimulate us strenuously to aspire to it, instead of serving as a pretext for sloth.” He develops how predestination should lead us to fear God all the more, and consequently should both comfort us and spur us on even in the worst of times to greater holiness.
ellauri155.html on line 793: To put it simply: though being good doesn´t entitle you to heaven, being bad is a sure way to end in hell. By being good you can at least enter the lottery. It makes no difference game theoretically whether God arranged his lottery before or after the fact. The information sets are just the same. Game theoretically, being good continues to carry a slight positive utility toward the jackpot.
ellauri155.html on line 798: Calvin exemplified a pastoral use of this doctrine, patterned after Christ and the apostles, who used this doctrine in two chief ways - to humble the proud and to comfort the humble.
ellauri155.html on line 804: When I first received the intelligence of the death…of your son Louis, I was so utterly overpowered that for many days I was fit for nothing but to grieve…I was somehow upheld before the Lord by those aids wherewith he sustains our souls in affliction,…however, I was almost a nonentity.
ellauri155.html on line 806: In this letter, we see Calvin using predestination as a “doctrine of comfort.” Listen to how Calvin then uses the doctrine of predestination to minister to this grieving father.
ellauri155.html on line 808: There is nothing which is more dispiriting to us than while we vex and annoy ourselves with this sort of question – Why is it not otherwise with us? Why has it so happened that we came to this place? [In other words, why has God allowed this to happen to us?] ...It is God, therefore, who has sought back from you your son, whom he committed to you to be educated, on the condition, that he might always be his own. And therefore, he took him away, because it was both of an advantage to him to leave this world, and by this bereavement to humble you, or to make trial of your patience. If you do not understand the advantage of this, without delay, first of all, set aside every other object of consideration, and ask of God that he may show you. Should it be his will to exercise you still further, by concealing it from you, submit to that will, that you may become the wiser than the weakness of your own understanding can ever attain to.”
ellauri155.html on line 810: The last sentence is rather remarkable. “Should it be his will to exercise you still further, by concealing it from you, submit to that will, that you may become the wiser than the weakness of your own understanding can ever attain to.” Calvin shows how much wisdom and comfort can be found in submitting to God’s divine will, trusting Him regardless of how much or how little of that will He has revealed to the afflicted. In so doing, he reveals to us true pastoral care in using this Biblical doctrine. Hey, just how much is it? I did not notice any quote.
ellauri155.html on line 818: Peter Frederick Strawson (1919–2006) was an Oxford-based philosopher whose career spanned the second half of the twentieth century. He wrote most notably about the philosophy of language, metaphysics, epistemology and the history of philosophy, especially Kant.
ellauri155.html on line 820: There is no shallow end to the philosophical pool! Strawson was married and had four children. He was a highly cultured man, with a passion for literature, especially poetry, large amounts of which he could recite and most of which he also wrote. In conversation, manners and appearance, the overwhelming impression was of elegance and effortless intelligence. Mutta aika mitättömän näköinen pallokorva. P.F. Strawsonin pituus oli bläänk ja sen net worth under review. Fair enough, Jakkoh-Hintikka puuttui kokonaan celebs hall of famesta.
ellauri155.html on line 866: Strawson’s purposed to dissolve the so-called problem of determinism and responsibility by drawing a contrast between two different perspectives we can take on the world: the ‘participant’ and ‘objective’ standpoints. These perspectives involve different explanations of other people’s actions. From the objective point of view, we see people as elements of the natural world, causally manipulated and manipulable in various ways. From the participant point of view, we see others as appropriate objects of ‘reactive attitudes’, attitudes such as gratitude, anger, sympathy and resentment, which presuppose the responsibility of other people. These two perspectives are opposed to one another, but both are legitimate. In particular, Strawson argues that our reactive attitudes towards others and ourselves are natural and irrevocable. They are a central part of what it is to be human. The truth of determinism cannot, then, force us to give up the participant standpoint, because the reactive attitudes are too deeply embedded in our humanity. Fuck humanity, and fuck viewpoints. Game theory is an optimization technology used by animals. As such it forms a part of the causal net.
ellauri155.html on line 880: Santayana is mostly known for aphorisms, such as "Those who cannot remember the past are condemned to repeat it", "Only the dead have seen the end of war", and the definition of beauty as "pleasure objectified". Although an atheist, he treasured the Spanish Catholic values, practices, and worldview in which he was raised.] Santayana was a broad-ranging cultural critic spanning many disciplines. He was profoundly influenced by Spinoza´s life and thought; and, in many respects, was another Spinoza. Was he too a jew? I guess not. His father was a minor intellectual. His mother married a Bostonian merchant Sturgis who died. In Madrid, he married the Santayana guy. In 1869, Josefina Borrás de Santayana returned to Boston with her three Sturgis children, because she had promised her first husband to raise the children in the US. She left the six-year-old Jorge with his father in Spain. Jorge and his father followed her to Boston in 1872. His father, finding neither Boston nor his wife´s attitude to his liking, soon returned alone to Ávila, and remained there the rest of his life as a minor intellectual.
ellauri155.html on line 882: Young Santayana spent a lot of time in Harvard under William James. He was involved in 11 clubs as an alternative to athletics. He did not like athletics. He was founder and president of the Philosophical Club, a member of the literary society known as the O.K., an editor and cartoonist for The Harvard Lampoon, and co-founder of the literary journal The Harvard Monthly, to name a few. In December, 1885, he played the role of Lady Elfrida in the Hasty Pudding theatrical Robin Hood, followed by the production Papillonetta in the spring of his senior year. Would have been less hassle to take part in athletics. But maybe he was a little like that, sissy-missy, you know. Yep yep:
ellauri155.html on line 886: Santayana ei tykännyt olla professori, se oli ajautunut siihen. Se lopettikin professorin hommat 48-vuotiaana tykkänään ja lähti seikkailemaan. Varmaan homostelukin oli silleen helpompaa. In later life, Santayana was financially comfortable, in part because his 1935 novel, The Last Puritan, had become an unexpected best-seller. In turn, he financially assisted a number of writers, including Bertrand Russell, with whom he was in fundamental disagreement, philosophically and politically. Santayana´s only novel, The Last Puritan, ist ein bildungsroman, centering on the personal growth of its protagonist, Oliver Alden. His Persons and Places is an autobiography. These works also contain many of his sharper opinions and bons mots. He wrote books and essays on a wide range of subjects, including philosophy of a less technical sort, literary criticism, the history of ideas, politics, human nature, morals, the influence of religion on culture and social psychology, all with considerable wit and humor.
ellauri155.html on line 888: Like William James, his friend and mentor, he wrote philosophy in a literary way. Ezra Pound includes Santayana among his many cultural references in The Cantos, notably in "Canto LXXXI" and "Canto XCV". Santayana is usually considered an American writer, although he declined to become an American citizen, resided in Fascist Italy for decades, and said that he was most comfortable, intellectually and aesthetically, at Oxford University. Although an atheist, Santayana considered himself an "aesthetic Catholic" and spent the last decade of his life in a Roman residence under Catholic nuns. It felt a little like his young days under William James. He held racial superiority and eugenic views. He believed superior races should be discouraged from "intermarriage with inferior stock". Maybe that was why he had no kids.
ellauri155.html on line 890: Chuck Jones used Santayana´s description of fanaticism as "redoubling your effort after you´ve forgotten your aim" to describe his cartoons starring Wile E. Coyote and Road Runner.
ellauri155.html on line 905: Spared by the furies, for the Fates were kind, Säästyin raivolta, selkäänpuukotuxilta,
ellauri155.html on line 913: Atoms of light and tears for mortal things. Valon atomeja ja kuolevaisten elimien kyyneleitä.
ellauri155.html on line 917: Let form, let music, let all quickening air Anna muodon, anna musiikin, anna ilman karkaavan
ellauri155.html on line 923: I would I might forget that I am I, Kunpa en muistaisi kuka minä olen,
ellauri155.html on line 929: And soon must forth, to know his own at last. Ja sen pitää pian mennä Taunon lailla kotio.
ellauri155.html on line 931: Happy the dumb beast, hungering for food, Onnellinen hölmö elukka, joka on vaan nälissään,
ellauri155.html on line 941: The perfectly ideal incumbent for the Harvard Fellowship appears in Bertie Russell, old and almost penniless, but still brimming with undimmed genius and suppressed immortal work’s!
ellauri155.html on line 943: You know, I suppose, who Bertie is: a leading mathematician, philosopher, militant pacifist, wit, and martyr, but unfortunately addicted to marrying
ellauri155.html on line 947: the reforming prime minister, and both ultra-radical in religion and politics.
ellauri155.html on line 949: of his death a few years ago. Bertie for n /a long period was Fellow of Trinity
ellauri155.html on line 951: had to resign during the war, having been put in prison for pacifist agitation, as his brother had been put in prison for bigamy. Jail-birds! but only out of pure
ellauri155.html on line 962: I mention all this tangle of relations and friends, so that you may see for ellauri155.html on line 965: friends; our minds are too different, also our fields, for much friction, and we
ellauri155.html on line 966: can enjoy each other’s performances without envy.
ellauri155.html on line 969: year for three or four years, but anonymously. This anonymity is important,
ellauri155.html on line 973: one enclosed, that while nothing is to be looked for from the Strongs, I felt sure that something might be obtained “in another quarter”; that it would be simpler
ellauri155.html on line 976: property and were trustee for various rich people in Boston. Without saying
ellauri155.html on line 983: there were reduced, I could have asked you for a special draft, without letting
ellauri155.html on line 984: you into the secret. And as you needn’t send more than $5,000 for the present,
ellauri155.html on line 987: the intention of renewing it for a few years, if circumstances remain the same.
ellauri155.html on line 988: It might be better if you would wait a little before sending any money: if it
ellauri155.html on line 1008: Oxford, where I used to walk sometimes too and stay to tea or to luncheon.
ellauri155.html on line 1041: for $2,500 [—or $5000 ]— contributed by a person who wishes to remain anony -
ellauri155.html on line 1050: assistance regularly for some time to come
ellauri155.html on line 1052: This answers some of your questions. It is important to forecast the future,
ellauri156.html on line 54: Robert L. (Bob) Deffinbaugh graduated from Dallas Theological Seminary with his Th.M. in 1971. Bob is a pastor/teacher and elder at Community Bible Chapel in Richardson, Texas, and has contributed many of his Bible study series for use by the Foundation. Bob was born in a manger and raised in a barn... More
ellauri156.html on line 56: Today Bob is a member of the BER core team, an elder and Bible teacher, the ministry coordinator for Bible.org *, and the grandpa of 13. All five of our girls came to faith as children and are walking the streets with the Lord (in fact many lords).
ellauri156.html on line 64: A few hours later, my uncle came by to visit my grandmother. He was just entering the driveway, very near the little mobile home where the altercation occurred earlier. Unfortunately, my uncle was driving a car which looked similar to the one driven by the estranged husband's adversary parked outside the trailer earlier in the day. Gunshots rang out as the enraged husband fulfilled his vow. The rifle easily penetrated the windshield, and my uncle was instantly killed -- by mistake. The angry husband had killed my uncle, falsely assuming that he was his adversary.
ellauri156.html on line 68: Many tragic incidents occur as the unexpected outcome of a sequence of events. Certainly that is the case with King David. A little vacation from war leads to a day spent in bed, followed by a stroll along the roof of his palace as night begins to fall on Jerusalem. By chance, David sees a woman bathing herself, a sight which David fixes upon, his pecker coming instantly to attention, and then follows up on with an investigation as to her identity. The woman is shortly summoned to the palace and then to his bedroom, where David sleeps with her (well no, actually he spends time with her very much awake; what is meant by this euphemism is that he fucks the lady crazy.) Even though he has discovered she is the wife of Uriah, a warrior who is fighting for the army of Israel. Never mind. The woman becomes pregnant, and so David calls Uriah home, hoping it will be thought that he has gotten his wife pregnant. When this does not work, David gives orders to Joab, the commander of the army, which arranges for Uriah's death in battle. It looks like the perfect crime, but David's sin is discovered and dealt with by Nathan, the prophet of God. Nathan is Philip Roth's alter ego's name, Nathan Zuckerman! Can this be an accident? Jehova knows, it's too late to ask Phil.
ellauri156.html on line 70: This sequence of events and its accompanying tragedies is the subject of chapters 11 and 12 of 2 Samuel. I have chosen to expound these chapters in three lessons. This first lesson will deal with “David and Bathsheba,” as described in 11:1-4. In the following lesson, we will address the subject of “David and Uriah,” as told by our author in 11:5-27. The third lesson will focus on “David and Nathan,” as this confrontation is put forth in chapter 12. Our text has much to say about the sins of adultery and murder, but rest assured that it addresses much more sins than this. It is a text we all need to hear and to heed, for if a “man after God's own heart” can fall so quickly and so far, surely we are capable of similar or even bigger failures. May the Spirit of God take this portion of the Word of God and illuminate it to each of us in full color, as we come to this study.
ellauri156.html on line 74: Before we begin to look carefully at verses 1-4 of chapter 11, allow me to make a couple of comments about this event as portrayed in these two chapters of 2 Samuel. First, I want you to notice the “law of proportion” in this text. Only three verses describe David's sin of adultery with Bathsheba. Second, the author pulls no punches in describing the wickedness of this sin. History is not written in a way that makes David look good. Third, the sin of David and Bathsheba is dealt with historically, but not in a Hollywood fashion. Hollywood filmmakers would perform a remake of this account to dwell on the sensual elements. Nothing in this text is intended to inspire unclean thoughts or actions. Indeed, this story is written in a way that causes us to shudder at the thought of such things. I know it is something of a letdown, but at least myself, I was totally capable of imagining the rest. (I got 5 streetwalking girls and a wife, for God's sake.) If you need help with unclean thoughts here, please consult Gonorrhé Ballsack's Comtes Droolatiques.
ellauri156.html on line 76: Israel is at war with none other than the Ammonites (verse 1), which may come as a surprise to you as it did to me. (Well, to be honest, I thought they were the cretacean mollusks by the same name.) I thought the Ammonites had been defeated in chapter 10. I was wrong. The author is very clear on this matter. In chapter 8, the author tells how David began to engage his enemies in battle, ending the strangle-hold these surrounding nations had on Israel. David subjected the Philistines (8:1), then the Moabites (8:2), and then he took on the king of Zobah (8:3ff.). In the process, other nations became involved and found Israel too formidable an enemy to oppose again. (Notice the similarity of the situation here to the Yom Kippur War.)
ellauri156.html on line 78: In chapter 10, we find David and the men of Israel deliberately insulted by Hanun, the king of the Ammonites. David had become friends with Nahash, the former king. When he died, David sent a delegation of officials to express David's respect for Nahash and his grief over this king's death. The Ammonites do not seem to wish to continue this peaceful relationship with David and Israel, so they humiliate the men whom David sent. This is how it all happened (Bob omitted this):
ellauri156.html on line 81: 5 When David was told about this, he sent messengers to meet the men, for they were greatly humiliated. The king said, “Stay at Jericho till your beards have grown, and then come back.”
ellauri156.html on line 84: This leads to a war between the Israelites and the Ammonites. The Ammonites recruit the Syrians as their allies against David. In their first conflict, the Syrians flee, forcing the Ammonites to retreat to “the city” (10:14; which must be Rabbah -- see 12:26ff.). The Syrians are not content with their defeat and attempt a rematch, but once again they are defeated. This causes them to give up any thought of backing up the Ammonites in their war with Israel in the future.
ellauri156.html on line 88: The author of our text informs us that it is spring, the time when kings go to war (11:1). Weather has always affected warfare. Battles have been won and lost due to the season. Winter time is not favorable to war. Napoleon found this out in Moscow, The Germans in Stalingrad, and the Russians in the Finnish Winter War.) It is cold and wet, and camping out in the open field (as those who are besieging the city of Rabbah have to do -- see 11:11) hardly is feasible. The wheels of chariots get stuck in the mud, among other problems. And so kings usually sit it out for the winter, resuming their warfare in the spring. It is spring, Israel is still at war with the Ammonites, and it is time to finish the task of subduing them. The army assembles, under the command of Joab and his officers, and “all Israel.” They all go off to complete their victory over the Ammonites, who seem to retreat in their capital and fortress city of Rabbah.
ellauri156.html on line 96: 1 Then Satan stood up against Israel and moved David to number Israel. 2 So David said to Joab and to the princes of the people, “Go, number Israel from Beersheba even to Dan, and bring me word that I may know their number.” 3 Joab said, “May the LORD add to His people a hundred times as many as they are! But, my lord the king, are they not all my lord's servants? Why does my lord seek this thing? Why should he be a cause of guilt to Israel?” 4 Nevertheless, the king's word prevailed against Joab. Therefore, Joab departed and went throughout all Israel, and came to Jerusalem. 5 Joab gave the number of the census of all the people to David. And all Israel were 1,100,000 men who drew the sword; and Judah was 470,000 men who drew the sword (1 Chronicles 21:1-5).
ellauri156.html on line 98: Joab urges David not to number the Israelites, and through the prophet Egad, God rebukes David for doing so, giving him a choice of one of three chastenings. It is a grave sin with great consequences for the nation Israel. Out of this sin, God brings about blessing for Israel, because it is on the plot of ground where David offers sacrifices to God that the temple will be built. What chastenings?
ellauri156.html on line 100: 9 The Lord said to Egad, David’s seer, 10 “Go and tell David, ‘This is what the Lord says: I am giving you three options. Choose one of them for me to carry out against you.’” 11 So Gad went to David and said to him, “This is what the Lord says: ‘Take your choice: 12 three years of famine, three months of being swept away[a] before your enemies, with their swords overtaking you, or three days of the sword of the Lord—days of plague in the land, with the angel of the Lord ravaging every part of Israel.’ Now then, decide how I should answer the one who sent me.”
ellauri156.html on line 102: 13 David said to Egad, “Hmm. I am in deep distress. Let me fall into the hands of the Lord, for his mercy is very great; but do not let me fall into human hands, that's too humiliating.”
ellauri156.html on line 108: What I am pointing out here is that the decision on David's part -- to remain in Jerusalem -- is the beginning of woes for both David and the nation Israel. Why is it wrong for David to stay home while the rest of the men of Israel go to war against the Ammonites? First, leading the nation in war is one of the main tasks of the king:
ellauri156.html on line 110: 19 Nevertheless, the people refused to listen to the voice of Samuel, and they said, “No, but there shall be a king over us, 20 that we also may be like all the nations, that our king may judge us and go out before us and fight our battles” (1 Samuel 8:19-20).
ellauri156.html on line 112: The Israelites were wrong in demanding a king, but they were not too far off in expecting that their “king” would lead them in war. The judges God had raised up for them earlier were usually men like Barak or Gideon, who would lead the nation in battle against their enemies. When God designated Saul as Israel's first king, this military role was clearly indicated:
ellauri156.html on line 114: 15 Now a day before Saul's coming, the LORD had revealed this to Samuel saying, 16 “About this time tomorrow I will send you a man from the land of Benjamin, and you shall anoint him to be prince over My people Israel; and he will deliver My people from the hand of the Philistines. For I have regarded My people, because their cry has come to Me” (1 Samuel 9:15-16).
ellauri156.html on line 116: Saul shrunk back from pursuing the enemies of Israel at times, and it was sometimes David who stood in Saul's shoes, leading the nation in battle. This was the case, for example, when David fought Goliath, a battle that should have been fought by Saul, Israel's giant (see 1 Samuel 9:2). Up until now, David has been leading his men in battle, but in chapter 11, David suddenly steps back, sending others to fight for him. In 2 Samuel 12:26-31, the author makes it clear that David may not have been planning to be present for the formal surrender of Rabbah. Joab sends David a message, urging him to come and at least give the appearance of leading his army. If David does not come, Joab warns, David will not receive the glory, and it may go to Joab. Joab knows that David knows this is not the way it was meant to be. And so it is that David makes a formal appearance to be the “official” leader at the time of the surrender of the city of Rabbah.
ellauri156.html on line 120: What the fuck? Jesus was a wimp par excellence, so precisely by NOT taking part in a war David was a perfect role model for this pacifist.
ellauri156.html on line 142: According to Beatles historian Kenneth Womack, McCartney drew his inspiration for the song from Robert Service’s poem “The Shooting of Dan McGrew.” The Old West-style honky-tonk piano was played by producer George Martin. "Rocky Raccoon" is also the last Beatles song to feature John Lennon's harmonica playing.
ellauri156.html on line 145: The lyrics describe a conflict over a love triangle, in which Rocky's girlfriend Lil Magill (known to the public as Nancy) leaves him for a man named Dan, who punches Rocky in the eye. Rocky vows revenge and takes a room at the saloon in the town where Dan and Nancy are staying. He bursts into Dan's room, armed with a gun, but Dan out-draws and shoots him. A drunken doctor attends to Rocky, the latter insisting that the wound is only a minor one. Stumbling back to his room, Rocky finds a Gideon Bible and takes it as a sign from God.
ellauri156.html on line 211: A third reason -- and I am hesitant to suggest it -- is that David may be getting soft. Let's face it, David had some very difficult days when he was fleeing from Saul. I am sure there were hot days and cold nights. There were certainly days when his food was either limited or lousy, or both. Army food has never been known as a work of culinary artistry. Now, David has moved up in the world, from barren wilderness, which Saul and his army would avoid if possible, to the hills of Jerusalem. His accommodations are better, too. He no longer lives in a tent (if he was fortunate enough to have one in those days); he lives in a palace. Why would David want to stay in a tent in the open field, outside of Rabbah, if he can stay in his own bed (or Bathsheba's), in his own palace, inside Jerusalem?37
ellauri156.html on line 213: David is starting to become Saul-like, in that he is willing to let others go out and fight his battles for him. Among those David is willing to send in his place are Joab and Abishai. This Joab, we should recall, is a violent man. Joab was not the commander of the army of Israel by David's choice. David had distanced himself from Joab and Abishai because of the death of li'l Abner (2 Samuel 3:26-30). Joab had become the commander of Israel's armed forces because he was the first to accept David's challenge to attack Jebus (1 Chronicles 11:4-6). Suddenly, David is willing to stay at home and leave the whole of Israel's armed forces under Joab's command. I do not think David is motivated by trust in Joab as much as he is his disdain for the hardship of the campaign to take Rabbah.
ellauri156.html on line 236: King David makes the mistake of staying in Jerusalem, rather than fighting the Ammonites with his army. He does not stay home to meditate on the Law of Moses or to write another psalm or two; he seems to stay home to stay in bed. We know Uriah went to bed when it was evening (that is, when it got dark), and it is very likely that he got up at first light (see 11:13). With David, it is very different. David does not get up until evening, that is, until it is time for a soldier to go to bed. (As a friend of mine pointed out, this is probably a habit developed over days and not just a one-time event.) It is very unlikely that David is doing any “kingly work” in the wee hours of the night. From all appearances, David is simply indulging himself. Whaddya mean? Fucking maidens is kingly work if anything. Surely he wasn't watching late night shows, since all he had was his TV mama. Sitting up and adjusting the screen until the picture was completely right.
ellauri156.html on line 253: Got a taste like candy, boys, I really go for sweets
ellauri156.html on line 267: Finally, David can stand his bed no longer. Getting up, he goes for a stroll around the roof of his palace. Most certainly, David's palace was built on the highest ground possible, so that it would afford him a commanding view of the city and the surrounding country. Virtually every other residence and building would be below David's penthouse apartment, and thus he would be able to see much that was out of sight for others. (A friend remarked after this message that a truck driver had told him a whole lot can be seen from an 18-wheeler that people in cars don't see. A chicano truck-driver just got a 110 year sentence in the U.S. for failing to stop his 18-wheeler when the brakes went. Now that was a honest-to-god Jehova style sentence, to the third and fourth generation. Good work, Rocky!)
ellauri156.html on line 269: I am not suggesting that David purposed to see something he should not. (I bet he did, peeping Tom. You actually come round to the same conclusion below, Bob.) More than likely he is walking about, almost absent-mindedly, when suddenly his eyes fix on something that rivets his attention on a woman bathing herself. The text does not really tell us where this woman is bathing, and why at this time of the night? We only know that she is within sight of David's penthouse (rooftop). David notes her beauty. He does not know who she is or whether she is married. We cannot be certain how much David sees, and thus we do not know for certain whether he has yet sinned. (What the fuck? How much do you need to see to sin? Are boobs enough, or do you need to see the pudendum or the fanny?) If David saw more of this woman than he should (a fact still in question), then he surely should have diverted his eyes. It was not necessarily evil for him to discretely inquire about her. If she were unmarried and eligible, he could have taken her for his wife. His inquiry would make this clear.
ellauri156.html on line 275: The answer comes to David in the form of a question. I take it that no one else actually saw this woman, but only David. The identification of this woman depends then upon David's description of her age, appearance, and location, and no one could be absolutely certain whether this is the woman or not -- except for David, of course, who would recognize her.
ellauri156.html on line 283: The information David receives should be sufficient for him to end the matter, or more appropriately, to start it. If this woman is married, he has no business going any further. No matter how great his position and power, nothing gives him the right to take another man's wife. The pattern for David's actions is clearly outlined by Joseph, who was hotly pursued by his master's wife (but the shoe was on the other foot that time, a puma hunting for a young rattlesnake. And Joseph was a bachelor, so what was the sin in that?).
ellauri156.html on line 287: The report David is given concerning Bathsheba gives him all the information he needs, and more, if he is intent upon doing what is right. He knows Bathsheba is married and thus out of the question. He also knows Bathsheba is married to Uriah the Hittite. This is no nameless husband, someone David has never heard of before. David has to know Uriah, even if he does not know his wife. In 2 Samuel 23:39, “Uriah the Hittite” is named as one of David's mighty men, known for his bravery and courage as a soldier. If he does not know it, surely someone there among his servants would inform him.
ellauri156.html on line 293: Let us briefly review the place of the Hittites in Old Testament history. As early as Genesis 15:18-21, God promised Abram (Abraham) that his descendants would inherit the land of the Hittites (along with that of other peoples as well; see also Exodus 3:8, 17; 13:5; 23:23, 28, 32; 33:21; 34:11; Deuteronomy 7:1; Joshua 1:4; 3:10). Ephron, the man from whom Abraham bought a burial plot for his family, was a Hittite (see Genesis 23:10; 25:9; etc.). Jacob's brother Esau married several Hittite wives (Genesis 26:34-35; 36:2). The Israelites were commanded to utterly destroy the Hittites (Deuteronomy 20:17). The Hittites opposed Israel's entrance into the promised land (see Numbers 13:29; Joshua 9:1: 11;1-5), and the Israelites had some victories over them (Joshua 24;11). Nevertheless, they did not totally remove them and came to live among them (Judges 3:5). When David was fleeing from Saul, he learned that the king was camped nearby. He asked two of his men who would go with him to Saul's camp. One of the two, Abishai, volunteered to go with David, the other man did not. This man was Ahimelech, the Hittite (1 Samuel 26:6). (Eli siis mitä? Pitäskö tästä päätellä nyt jotakin heettien statuxesta vai? Oliko ne jotain neekereitä?)
ellauri156.html on line 295: It is obvious that Uriah had forsaken his own people and their gods to live in Israel, marry an Israelite woman, and fight in David's army. He is no pagan, to be put to death. He is a proselyte. In spite of all this, I believe David looks down upon him. David has grown accustomed to having the finest of everything. His palace is the finest around. His furnishings, his food, his help, are all the finest. Now, he looks from his penthouse and sees a woman whom he regards as “fine.” How can a woman so “fine” belong to this Hittite? She is fit for a king. And this king intends to have her.
ellauri156.html on line 299: The sequence of events, so far as David is concerned, can be enumerated in this way: (1) David stays in Jerusalem; (2) David stays in bed; (3) David sees Bathsheba bathing herself as he walks on his roof; (4) David sends and inquires about this woman; (5) David learns her identity and that she is married to a military hero; (6) David sends messengers to take her and bring her to him; (7) David lays with her; (8) Bathsheba goes back to her home after she purifies herself. This same sequence can be seen in a number of other texts, none of which is commendable. Shechem “saw, took, and lay with” Dinah, the daughter of Jacob in Genesis 34:2. Judah “saw, took, and went in to” the Canaanite woman he made his wife in Genesis 38:2-3. Achan “saw, coveted, and took” the forbidden spoils of war in Joshua 7:21. Samson did virtually the same in Judges 14. Let us not forget that a similar sequence occurred at the first sin when Eve “saw, desired, and took” the forbidden fruit in Genesis 3. (Thanx a lot Bob for this compendium. This will certainly come handy later on, when looking for something fun to read.)
ellauri156.html on line 301: It is clear from the words of our text that David sinned. It is clear from the actions of David which follow that he sinned. It is clear from the words of God through Nathan that David sinned in a grievous manner. The problem is that many wish to view the text in a way that forces Bathsheba to share David's guilt by assuming that she somehow seduced him. I would like to pursue this matter, because I believe there is absolutely no evidence to support such a conclusion. (Wow! That's a refreshing point of view! Like Ballsack's novel Comment la belle Fille de Portillon quinaulda son iuge.)
ellauri156.html on line 303: The inference is often drawn that Bathsheba should not have been exposing herself as she did, and that it was her indiscretion which started this whole sequence of events. Some think her actions may have been deliberate (She knew David was there and could see. . . .), while others would be more gracious and assume it was simply poor judgment. Let me point out several things from the text. First and foremost, when Nathan pronounces divine judgment upon David for his sin, Bathsheba and Uriah are depicted as the victims, not the villains. When Adam and Eve sinned, God specifically indicted Adam, Eve, and the serpent, and each received their just curse. This is simply not the case with Bathsheba. Nowhere in the Bible is she indicted for this sin. It may be that the author did not choose to focus upon Bathsheba, but even in this case, the Law would clearly require us to consider her innocent until proven guilty. (Which law? Not biblical law for sure, take for instance Susan's case, where Daniel had to called upon to prove her innocence.)
ellauri156.html on line 307: When we read of this incident, we do so through Western eyes. We live in a day when a woman has the legal right to say “No” at any point in a romantic relationship. If the man refuses to stop, that is regarded as a violation of her rights; it is regarded as rape. It didn't work that way for women in the ancient Near East. Lot could offer his virgin daughters to the wicked men of Sodom, to protect strangers who were his guests, and there was not one word of protest from his daughters when he did so (Genesis 19:7-8). Even less later, when they asked their father Lot to fuck them at will. These virgins were expected to obey their father, who was in authority over them. Michal was first given to David as his wife, and then Saul took her back and gave her to another man. And then David took her back (1 Samuel 25:44; 2 Samuel 3:13-16). Apparently Michal had no say in this whole sequence of events. Oh, those days of innocence!
ellauri156.html on line 311: Now, having looked at the big picture, let's concentrate on the juicy details. The text informs us that David sees this woman bathing and notes that she is very beautiful. It is sometimes thought that David saw Bathsheba unclothed as she bathed herself publicly, and that the sight of her (unclothed/partially) body prompted David to act as he did. Virtually the identical words employed in our text (“very beautiful in appearance”) are found in Genesis 24:16 of Rebekah, as she came to the well with a water jug on her shoulder. She was neither naked nor partially clothed. Similar (though not identical) descriptions are found, where no exposure of the woman is indicated at all (see Genesis 12:11; 26:7; 29:17; Esther 1:1). I believe one of the reasons David summons Bathsheba to his palace is that he has not seen all that he wishes. (Haahaa! Bob, you are a little too bashful here. Most likely he wants to try on what he saw, like St. Thomas who wanted to put his finger in the wound. Seeing is not believing.)
ellauri156.html on line 313: Let's pursue this matter a little more. (Oh lord, I feel the spirit stirring below my belt.) Bathsheba is bathing herself. (This is about the 4. time Bob invites us to picture this tender moment. There are not too many of them in the Bible, so let us savor it.) We tend to assume that this means she is disrobed, at least partially. I believe Bathsheba is bathing herself in some place normally used for such purposes. Only David, with his penthouse vantage, would be able to see her, and a whole lot of other folks if he chose. The poor do not have the same privacy privileges as the rich. I have seen any number of people bathing themselves on the sidewalks of India, because this is their home. The word for bathing employed here is often used to describe the washing of a guest's hands or feet and for the ceremonial washings of the priests. Abigail used this term when she spoke of washing the feet of David's servants (1 Samuel 25:41). Such washings could be done, with decency, without total privacy. We assume far too much if we assume Abigail is walking about unclothed, in full sight of onlookers.
ellauri156.html on line 319: It is not as if Bathsheba is acting in an unbecoming manner, knowing that men are around. She has every right to assume they are not. David is around, but he should not be. On top of this, she is not bathing herself at high noon; she is bathing herself in the evening. This is when the law prescribed (for ceremonial cleansing), and it is when the sun is setting. In other words, it is nearly dark when Bathsheba sets out to wash herself. David has to crane his neck and use his binoculars to see what he does. I believe Bathsheba makes every effort to assure her modesty, but the king's vantage point is too high, and he is looking with too much zeal. I am suggesting that David is much more of a peeping Tom than Bathsheba is an exhibitionist. I believe the text bears me out on this.
ellauri156.html on line 325: First, the root of David's sin is not low self-esteem; it is arrogance. (Since when is low self-esteem a sin? Well I bet it is for American believers. Think of Bill James' Will to Believe.) I am getting quite weary of hearing that the root of all evils is low self-esteem. I wonder why we see nothing of this in the Bible. David's problem is just the opposite. He has become puffed up and arrogant because of his success and status as Israel's king. He has come to see himself as different/better than the rest of the Israelites. They need to go to war; he does not. They need to sleep in the open field; he needs to get his rest in his own bed, in his palace. They can have a wife; he can have whatever woman he wants.
ellauri156.html on line 327: Second, the nature of David's sin is the abuse of power. Power corrupts, we are told, and absolute power corrupts absolutely. David has come to power. In the previous chapters, David employed his God-given power to defeat the enemies of God and of Israel. He used his power as Israel's king to fill his pockets and void his cullions, and takes advantage of Dog's promise to Saul by restoring to Mephibosheth his family property and by making him a son at his table. Now, David, drunk with his power, uses it to indulge himself at the expense of others. I want you to notice the repetition of the word “send” or “sent” in this chapter. It is a king like David who can send all the men to war but stay home himself (verse 1). It is a king like David who can send people to inquire about Bathsheba, and then to send messengers to “take” her and bring her to his palace (verses 3-4). It is a king like David who can “send” for Uriah and “send” orders to Joab to have him killed. It is a king who "sends" his shlong into Bathsheba's holiest of the holy. David has the power, and he certainly knows how to use it, only now he is using that power for his own benefit, at the expense of others. This is not servant leadership.
ellauri156.html on line 329: Sexual abuse and sexual harassment are just two of the ways people abuse their power. Parents begin to think they own their children, and that they can use their children to satisfy themselves, so they engage in various forms of abuse, often sexual in nature. Bosses get used to being in control and telling people what to do, and it should not be surprising to learn that they sometimes abuse their power over employees and subordinates to sexually satisfy themselves. This sin is no different from that of David. (Oh, oh, this is too good, my cup runneth over.)
ellauri156.html on line 331: I must press the point a little further, at the risk of coming off. Of course it is wrong for David to use his power to have sex with another man's wife. But it is not right to abuse power even when sex is permissible. A husband should not abuse his power in order to have sex with his wife. And a wife should not abuse her power (of saying “No,” for example) to punish or put off her husband. (LOL! Bob, you show you true colors here!) Within marriage, sex is simply another area of serving our mate. It is not the opportunity to lord it over our mate. Put that in your pipe and smoke it, Jennifer! And you girls as well!
ellauri156.html on line 333: Third, prosperity is as dangerous -- and sometimes more dangerous -- than poverty and adversity. We all get weary of the adversities of life. We all yearn for the time when we can kick back and put up our feet and relax a bit. We all tire of agonizing over the bills and not having quite enough money to go around. David certainly looked forward to the time when he could stop fleecing Saul and begin to reign as king. But let me point out that from a spiritual point of view, David never did better than he did in adversity and weakness. (In fact, he was quite like Ballsack's ung paouvre qui avait nom le Vieulx-par-chemins, another Iivana Nyhtänköljä.)
ellauri156.html on line 341: 13 Let no one say when he is tempted, “I am being tempted by God”; for God cannot be tempted by evil, and He Himself does not tempt anyone. 14 But each one is tempted when he is carried away and enticed by his own lust. 15 Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death (James 1:13-15).
ellauri156.html on line 343: David's sin did not just suddenly appear in a moment of time. David set himself up for this fall. We know he disengaged himself from the battle, choosing instead a life of comfort and ease. You and I may make the same decision, though in a slightly different way. We may choose to ease up in our pursuit of becoming a disciple of our Lord, of the disciplined life which causes us to bring our bodies under our control (see 1 Corinthians 9:24-27).
ellauri156.html on line 345: We may weary of taking up our cross and begin to take up ourselves or our same-sex significant other as our highest cause. We may back off in the area of separation, having become weary of being laughed at for our Christian principles. We may keep quiet, rather than bear witness to our faith, lest we be rejected by our peers. We may hold off from rebuking a fellow-believer, who is falling into sin, because the last time we tried it was very messy. We may get fed up with getting whacked every time we admonish fellow non-believers. When we retreat from the battle, a plunge is not far away.
ellauri156.html on line 349: Within those of you who are reading this message, I know there are some who have already fallen in the same hole as David. You have already committed adultery. To you, I would say: “Stop now!” How much better it would have been if David had confessed to his sin with Bathsheba before he went on to murder Uriah. Sin is like a cancer: the sooner it is cut out, the better; the longer it is left, the more it grows. If you have fallen as David did (or in some other way), forsake your sin, confess it, find God's forgiveness, and move on to the next.
ellauri156.html on line 351: Some of you have not yet sinned as David did, but I hope I have given you some ideas, and that you are already on your way. You are like David when he chose to stay in Jerusalem, and when he chose to stay in bed. You have not yet managed to sin in a dramatic fashion, but you are laying the groundwork for it. It's only a matter of time and opportunity, so keep hacking. My question to you is not whether you are actively committing sin, but if you are, please send me some snapshots.
ellauri156.html on line 357: 7 But if we walk in the light as he himself is in the light, we have fellowship with one another, and the blood of Jesus his son cleanses us from all sin. 8 If we say that we have no sin, we are deceiving ourselves and the truth is not in us. 9 If we confess our sins, he is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. 10 If we say that we have not sinned, we make him a liar and his word is not in us (1 John 1:7-9).
ellauri156.html on line 359: 1 My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an advocate with the father, Jesus Christ the righteous; 2 and he himself is the propitiation (placation) for our sins; and not for ours only, but also for those of the whole world (1 John 2:1-2).
ellauri156.html on line 361: 4 Everyone who practices sin also practices lawlessness; and sin is lawlessness. 5 You know that he appeared in order to take away sins; and in him there is no sin. 6 No one who abides in him sins; no one who sins has seen him or knows him. 7 Little children, make sure no one deceives you; the one who practices righteousness is righteous, just as he is righteous; 8 the one who practices sin is of the devil; for the devil has sinned from the beginning. (Don't believe Milton, he's got it all wrong.) the son of god appeared for this purpose, to destroy the works of the devil. 9 No one who is born of god practices sin, because his seed (zihi) abides in him; and he cannot sin if he tried, because he is born of dog (1 John 3:4-9).
ellauri156.html on line 365: This reference to Bathsheba’s “purification” is interesting and perplexing. The King James Version reads, “and he lay with her; for she was purified from her uncleanness: and she returned unto her house” at verse 4. The New King James Version is slightly different: “and he lay with her, for she was cleansed from her impurity; and she returned to her house” (note the change from a semi-colon to a comma, and from a colon to a semi-colon). The NIV reads, “and he slept with her. (She had purified herself from her uncleanness.)” The NRSV reads, “and he lay with her. (Now she was purifying herself after her period. Or was it colon? Only David knows, and Dog of course, but they don't tell.).”
ellauri156.html on line 374: Aika hemmetisti kyyhkypaisteja papille, kun jokainen menstruoiva nainen tuo niitä sille 2kpl/kk. Pappi pysyy hyvin selvillä seurakuntalaisten varmoista päivistä. Hmm. Jos Bathsheban kuukkixet oli ohize jo vähintään viikko sitten, kohtahan sillä oli ovulaatio, eikäpä ihme että Taavi-enon mälli teki heti tehtävänsä. Vaikka mä en kyllä usko eze jäi siihen yhteen kertaan. (2) When did this cleansing occur, and when was it completed? Was Bathsheba’s bathing which David witnessed part of her ceremonial cleansing? If so, there may have had to be a delay before the Law permitted intercourse. Otherwise, David would have caused her to violate the Law pertaining to cleansing, since it may not have been complete. The translations which make her cleansing a past, (continued) completed event seem to be suggesting that she was now legally able to engage in intercourse, though certainly not with David. If she was still in the process of her cleansing, David’s sin of adultery is compounded because it was committed at the wrong time, while cleansing was still in process. It is also possible to read the text (as does the NASB) to say that Bathsheba waited at David’s house until she was ceremonially clean from her evening with David. It is interesting that nothing is said of David waiting until he was cleansed. The inference I take from this “cleansing” reference is that Bathsheba was still concerned about keeping the Law of Moses, even if David was not. Big fat hairy diff.
ellauri156.html on line 380: It was the clumsy attempt to cover up the petty crime which led to Watergate. Richard Nixon, the President of the United States, was forced to resign to avoid impeachment. A number of his closest associates were indicted, convicted, and sentenced to brief prison terms. Not Tricky Dick, of course, he went scot free. Nain on meidankin elamassamme! Ja Daavidin!
ellauri156.html on line 386: David had no desire for Bathsheba to become his wife, or even to carry on an adulterous affair with her (a mitigating circumstance). He sought one night's pleasure, and she went home. That was that, or so it seemed. But then David received word from Bathsheba that this one night resulted in Bathsheba's pregnancy. Our text takes up here with the account of David's desperate attempt to cover up his sin with Bathsheba. As we all know, it did not work, and it only made matters worse.
ellauri156.html on line 392: In our first lesson, we devoted our attention to the first four verses of chapter 11, which depict David's sin of adultery with Bathsheba. Pretty unbelievable that I got a whole four pages out of it. The trick is was to keep repeating the juicy bit about Bathsheba washing herself before (or after) David's load. I sought to demonstrate that this sin was all of David's doing. The author points his accusing finger at David, not Bathsheba. It was not Bathsheba's indiscretion in bathing herself (as I understand this story), for she was simply obeying the ritual of purification outlined in the law. It was David who, by means of his lofty elevation and view, looked inappropriately at Bathsheba, washing herself,violating her privacy. I endeavored to demonstrate that David's sin with Bathsheba was the result of a sequence of wrong decisions and attitudes on David's part. In one sense, being on the path he was, his destination (of adultery, or something like it) was to be expected. His sins of omission finally blossomed and came into full bloom.
ellauri156.html on line 394: One of the tragic aspects of our story is that the sequence of sin in David's life does not end with his adulterous union with Bathsheba. It leads to a deceptive plot to make her husband Uriah appear to be the father of David's child with Bathsheba and culminates in David's murder of Uriah and his marriage to Uriah's wife, Bathsheba. As we take up where we left off in our last lesson, a few more bits of background information are vital to our understanding of this text.
ellauri156.html on line 400: (3) Bathsheba is not said to have any part in David's scheme to deceive Uriah or to bring about his death, much less any knowledge of what David is doing. When she informs David that she is pregnant, David takes decisive action, but nowhere are we told that Bathsheba has a part in his schemes. Verse 26 makes it sound as though she learns of Uriah's death after the fact, through normal channels. After all, would David really want his new wife to know he murdered her husband? David acts without Bathsheba's help.
ellauri156.html on line 402: It looks as though Bathsheba never enters David's mind after their encounter described in verses 1-4. It certainly does not seem that David wants to continue the relationship, to carry on an affair, or to marry her. David simply puts this sinful event out of his mind, until a messenger is sent by Bathsheba informing the king that his night of passion has produced a child. Bathsheba informs David that she is pregnant, not that she is afraid she might be. This means that she has missed at least one period and probably another. All in all, several weeks or more have passed. It will not be long before her pregnancy will become obvious to anyone who looks at her. This is David's sin and his responsibility, and so she informs him.
ellauri156.html on line 404: David has two plans, Plan A, and failing that, Plan B. Here he is very like his master, the Dog, who also has very analogous two plans for his proteges: Plan A, take them to his fold if they obey him, and Plan B: throw them to the dogs (the bad hounds of the hell) if they don't.
ellauri156.html on line 410: David sends word to Joab, ordering him to send Uriah home to Jerusalem. I take it from the context that Uriah is sent to Jerusalem on the pretext that he is needed to report directly to David on the state of the war. I doubt David wants Uriah to know he has ordered Joab to send him. I am certain David does not want Uriah to know the real purpose of his journey to Jerusalem. David is orchestrating this homecoming to appear as though it serves one purpose, while it actually serves David's purpose of concealing his own sin. Even at this level, the order for Uriah to return home has a bad odor. You may remember that when David's father wanted to know how the battle with the Philistines was going (three of his sons were involved), he sent David, the youngest son, as an errand boy to take some supplies and return with word about the war (1 Samuel 17:17-19). One does not need to send a military hero as a messenger (nor is it good practice, the youngest son is more expendable.).
ellauri156.html on line 412: I should also add that Joab is already being drawn into the conspiracy. Joab obeys David's command to send Uriah, and my guess is that Joab knows something is up. He may even have heard about David's liaison with Bathsheba. When he sends Uriah to Jerusalem, he has to give him some mission, some task to perform. Joab and Uriah may have sensed that this was no “mission impossible” (as you would give a mighty warrior), but that is a “mission incredible.” In any case, the web of deceit and deception is already being woven, and more people are being drawn into the conspiracy. Wow, this is prime material for a soap opera. Maybe there already is one, must check. OF COURSE there is:
ellauri156.html on line 419: As a consequence, David becomes attracted to Bathsheba who is the wife of Uriah, one of David's soldiers. The attraction is mutual although both know an affair would break the law of Moses. When Bathsheba discovers she is pregnant by David, the King sends for Uriah hoping he will spend time with his wife to cover her pregnancy. David's wife Michal who is aware of the affair, tells David that Uriah did not go home but slept at the castle as a sign of loyalty to his King. LOL, a sign of "fuck you" pointed at Dave with Uriah's middle finger without a nail.
ellauri156.html on line 421: Frustrated, David orders Uriah to be placed on the battle's front and for the troops to withdraw leaving him to die. Uriah is reported dead and David sends a dispatch to tell Bathsheba so they can plan their marriage. Nathan Zuckermann the prophet advises David the people are dissatisfied with his leadership and desire his sons to rule. Nathan tells David he has forgotten that he is a servant of the Lord. David tries in vain to cheer up the old retard. David marries Bathsheba.
ellauri156.html on line 423: As a result, a drought hits Israel. David's and Bathsheba's baby dies. Nathan returns to tell David that God is displeased with his sin. Dog wants to see better ones, with more pizzazz. Or else he will not die as the law demands, but he will be punished through misfortune in his family. David takes responsibility but insists Bathsheba is blameless. But the people want Bathsheba killed. The crowd shouts: No, we want Barabbas! David makes plans to save Bathsheba, but she tells David she is not blameless. She has continued seeing Uriah on the side. (The reports of his demise were premature.) They are both at fault. David is reminded of the Lord and quotes Psalm 23 as he plays his harp. (A nice musical interlude in an otherwise numbing show whose spoiler is long since spoiled.)
ellauri156.html on line 425: David promises Bathsheba she will not die and is willing to accept God's justice for himself, knowing that he as the hero of the book is safe. Repentant, David, seeking relief from the drought and forgiveness reaches out to touch the Ark presuming that he will die of heat stroke (or was it a short?) like the soldier. A clap of thunder is heard and there are flashbacks to David's youth depicting his anointing by Samuel and his battle with Goliath. King David removes his hands from the Ark as rain falls on the dry land. Screenwriter Dunno said he "left it to the audience to decide if the blessed rain came as the result of divine intervention or simply of a low-pressure system moving in from the Mediterranean." Well it could be both, couldn't it?
ellauri156.html on line 431: David was about thirty when he began to reign (2 Samuel 5:4), so we can look for a birth date, which according to the pattern of other proposed birth dates in this series should occur both on a Hebrew holy day, at least some other sacred calendars, and also on a date similar on some calendars to his death date. Those requirements are so stringent to occur in a given year that if we find such a date, it is highly likely to be correct. Moreover, in nearly every case so far, the birth date is more impressive than the death date, and David's proposed death date is a sacred day on 4 calendars (also being 1 Condor on the Sacred Round).
ellauri156.html on line 433: Searching for a possible birth date for David produces an ideal candidate, a holy day on 6 of the 7 known sacred calendars. The day Sat 4 Jul 1057 BC was 17 Tammuz (H), 14 Sum (Enoch, Summer Fast), 1 Res (V), 1 Bir (M), 1 Deer (SR), and 1 Jac (Easter on Priest). That Hebrew day is known simply as the Fast of the Fourth Month, which the Lord says will become a day of rejoicing some day (Zech. 8:19). That date ranks with the best birth dates found so far for the prophets. It is identical on the Venus and Mercury calendars to Isaac Bashevis Singer's birthday. This date fits the pattern so well of all the great prophets, as it should to be in Matthew's chain of key links to Christ, that it confirms this whole set of dates as being correct, including the Biblical assertion that the temple was built in the 480th year of the Exodus.
ellauri156.html on line 437: The United States of America was also born on July 4th, the date proposed for David's birth. Is that of any significance? If so, there will also be at least another witness, according to what has been discovered so far in the research. It turns out that Thu 4 Jul 1776 was also 17 Tammuz on the Hebrew calendar as was David's birth, so it may not be by chance that the nation which consistently sides with modern-day Israel was born on David's birthday.
ellauri156.html on line 439: So are all the fireworks on the Fourth of July the fulfillment of the prophecy that 17 Tammuz will become a day of "joy and gladness"? Probably not, partly because it is to be a day of rejoicing for the Jews and partly because it is not celebrated annually on 17 Tammuz. But that prophecy may have begun to be fulfilled at the Nauvoo Temple dedication on 17 Tammuz.
ellauri156.html on line 442: Dunno says his original conception was for a film that would encompass David's life and go into three main chapters: David as a boy fighting Goliath; a more mature David and his friendship with Jonathan, ending with the affair with Bathsheba; and an older David and his relationship with his son Absalom. Dunno wrote a treatment which he estimated would make a four hour movie. Zanuck was not enthusiastic so Dunno then pitched the idea of doing a film just on David and Bathsheba, which Zanuck loved.
ellauri156.html on line 445: Zanuck opted to use stars already under contract to 20th Century-Fox. The production of the film started on November 24, 1950 and was completed in January 1951 (with some additional material shot in February 1951). The film premiered in New York City August 14, and opened in Los Angeles August 30, before opening widely in September 1951. It was shot entirely in Nogales, Arizona, which has a lot of the looks of the promised land, including the indians, who were made up to look like Palestinians.
ellauri156.html on line 447: The musical score was by Alfred Newman (the funny looking kid on the cover of Mad magazine), who, for the bucolic scene with the shepherd boy, used a solo oboe in the Lydian mode, drawing on long established conventions linking the solo oboe with pastoral scenes and the shepherd's pipe. To underscore David's guilt-ridden turmoil in the Mount Gilboa scene, Newman resorted to a vibraphone, which Miklós Rózsa used in scoring Peck's popular 1945 Spellbound, in which he played a no less disturbed patient suffering from amnesia, viz. prophet Nathan Zuckerman.
ellauri156.html on line 451: A. H. Weiler of The New York Times described the film as "a reverential and sometimes majestic treatment of chronicles that have lived three millennia." He praised Dunno's screenplay and Peck's "authoritative performance" but found that Wayward "seems closer to Hollywood than to the arid Jerusalem of his Bible." Variety wrote, "This is a big picture in every respect. It has scope, pageantry, sex (for all its Biblical background), cast names, color—everything. It's a surefire boxoffice entry, one of the really 'big' pictures of the new selling season." Philip K. Scheuer of the Los Angeles Times wrote that the film "leaves little to be desired" from the standpoint of production values with Peck "ingratiating" as David and Wayward "a seductress with flaming tresses, in or out of the bath, and only her final contrition is a little difficult to believe." Richard L. Coe of The Washington Post wrote, "On the whole, the picture suggests a Reader's Digest story expanded into a master's thesis for the Ecole Copacabana."] Harrison's Reports wrote, "The outstanding thing about the production is the magnificent performance of Gregory Peck as David; he makes the characterization real and human, endowing it with all the shortcomings of a man who lusts for another's wife, but who is seriously penitent and prepared to shoulder his guilt. Susan Wayward, as Bathsheba, is beautiful and sexy, but her performance is of no dramatic consequence." The Monty Python Bulletin commented that the film had been made "with restraint and relative simplicity" compared to other historical epics, "and the playing of Gregory Peck in particular is competent. The whole film, however, is emotionally and stylistically quite unworthy of its subject." Philip Hamburger of The New Yorker wrote that "the accessories notwithstanding, something is ponderously wrong with 'David and Bathsheba.' The fault lies, I suppose, in the attempt to make excessive enlargements of an essentially-simple story." Zanuck the Hot Dog agreed.
ellauri156.html on line 455: King Solomon, author of The Ancient World in the Cinema, found the film rather slow-paced in the first half before gaining momentum, and Peck "convincing as a once-heroic monarch who must face an angry constituency and atone for his sins." He noted that this was different from other biblical epics in that the protagonist faced a religious and philosophical issue rather than the overdone military or physical crisis.
ellauri156.html on line 457: One notable TV airing of the movie was on the American network NBC during The NBC Monday Movie on September 7, 1964 (which was Labor day that year). During one of the commercial breaks was the one and only official airing of the Daisy political advertisement by the Lyndon B. Johnson presidential campaign in the run-up to the 1964 United States presidential election. The commercial aired at 9:50 p.m. EST. It was a family film though most children living in the EST time-zone were gone to bed by then, leaving the children's parents to watch the commercial. The commercial stars a little girl (played by Monique Luiz) who is shown counting petals of a daisy which was then followed by an ominous male voice counting down to zero. During the countdown, the screen zoomed up the girl's eye in such a way whereby the parents would imagine their children there instead of the girl. The next scene was a nuclear explosion with the voice of Johnson asking for peace.
ellauri156.html on line 459: The commercial ended with a message for viewers to vote for Johnson in the election. The commercial implied that if Johnson's opponent, Barry Goldwater won the election, Goldwater would recklessly start a nuclear war that would kill the girl (and by extension, the viewer's own children) although Goldwater's name was not mentioned, his voice in not heard and his image was not shown during any point of the commercial. This commercial and its airing was a major factor in Johnson's landslide victory over Goldwater, with Johnson receiving 486 electoral votes to Goldwater's 52.
ellauri156.html on line 461: King David and Diana Garland argue that, "Taking remarkable license with the story, the screenwriters changed Bathsheba from the one who is ogled by David into David's stalker." They go on to suggest that "the movie David and Bathsheba, written, directed and produced by males, makes the cinematic Bathsheba conform to male fantasies about women."
ellauri156.html on line 463: However, in giving Bathsheba a more active role, Adele Reinhartz found that "it reflects tensions and questions about gender identity in America in the aftermath of World War II, when women had entered the work force in large numbers and experienced a greater degree of independence and economic self-sufficiency. ...[Bathsheba] is not satisfied in the role of neglected wife and decides for herself what to do about it." Susan Wayward was later quoted as having asked why the film was not called Bathsheba and David. I guess it has something to do with the fact that Dog is called Dog in the bible instead of Bitch.
ellauri156.html on line 465: When Uriah arrives in Jerusalem, he reports to David, who acts out the charade he has planned. He asks Uriah about the “welfare of Joab and the people,” and the “state of the war.” It troubles me that David needs such a report at all. If he were with his men in the field, this would not be necessary. But even worse, David does not really care about Joab, the people, or the war. David's one preoccupation is to cover up his sin, to get Uriah home and to bed with his wife, and thus to get David off the hook. How sad to read of David's hypocrisy. The king who had compassion on the crippled son of Jonathan now lacks compassion for the whole army, and specifically for Bathsheba and her husband Uriah.
ellauri156.html on line 467: David goes through all the right motions with Uriah. He listens to his reports, and then he gives him the night off, some time to go to his house and “wash his feet.” David is not worried about this soldier's personal hygiene; he is worried about his own reputation. When one entered his house, he usually took off his shoes and washed his feet, in preparation for eating and for going to bed. David very delicately encourages this man to go home and go to bed with his wife. Uriah knows it; our author knows it; and we know it.
ellauri156.html on line 469: Uriah leaves David's presence. Now David adds a further touch. He sends a “present from the king” after, or with, Uriah. How we would love to know just what that “gift” was. Was it a night for two at the Jerusalem Hilton? Was it dinner and dancing at a romantic restaurant? I think we can safely say this: (1) We are not told what the present was. (2) We are not supposed to know, or it would not add to the story for us to know what it was. (3) Whatever it was, it was very carefully planned to facilitate David's scheme of getting Uriah to bed with his wife, as quickly as possible.
ellauri156.html on line 477: The servant-spies come to David in the morning with an amazing report: “He didn't do it. He didn't even go home!” David then seeks to gently rebuke Uriah. The hypocrisy of David's actions and words are hard to accept. But accept we must, for Dave is Dog's favorite horse on whose nose he is betting his bottom dollar.
ellauri156.html on line 479: He (David, not Dog this time) plays the role of a benevolent master. Uriah, his servant, has “come home from a journey” (verse 10). Is this not the time for him to concern himself with his needs and desires? Is this not the time to concern himself with his wife's needs? How insensitive of Uriah not to go home to be with his wife and to sleep with her. “Shame on you, Uriah!” Uriah has a lot of explaining to do, and so it seems has David.
ellauri156.html on line 491: 1 Then David came to Nob to Ahimelech the priest; and Ahimelech came trembling to meet David and said to him, “Why are you alone and no one with you?” 2 David said to Ahimelech the priest, “The king has commissioned me with a matter and has said to me, 'Let no one know anything about the matter on which I am sending you and with which I have commissioned you; and I have directed the young men to a certain place.' 3 “Now therefore, what do you have on hand? Give me five loaves of bread, or whatever can be found.” 4 The priest answered David and said, “There is no ordinary bread on hand, but there is consecrated bread; if only the young men have kept themselves from women.” 5 David answered the priest and said to him, “Surely women have been kept from us as previously when I set out and the vessels of the young men were holy, though it was an ordinary journey; how much more then today will their vessels be holy?” (1 Samuel 21:1-5). Pyhiä vesseleitä. Tarkoittaako se siemenjohtimia? Ilmeisesti, suomexi se on: palvelijoiden reput ovat olleet pyhät. Reppureissulaisia pyhäkouluretkellä pussit tyhjinä. Kassit jätetään ulkopuolelle.
ellauri156.html on line 493: You may remember that when David first fled from Saul he went to Ahimelech the priest and asked for some provisions and a sword. The priest had nothing but the sacred bread, which he would allow David and his men to eat, if they had only “kept themselves from women” (verse 4). The priest assumes they may have conducted themselves otherwise. David's answer, and especially the tone of it, is very pertinent to our text. He confidently assured the priest that he and his men had kept themselves from women, almost incensed that the priest would think otherwise. And the reason David gives is that he and his men are on a mission for the king. The inference is that this is a military (or at least official) mission.
ellauri156.html on line 495: Now here is a most amazing thing. David, years earlier, was adamant about the fact that those on a mission for the king should keep themselves from sexual intercourse. Now, years later, David is amazed that a man on a mission for the king is willing to abstain from sexual intercourse with his wife. Worse yet, David sets out to convince -- even to compel -- Uriah to go to do so, even though it will cause him to violate his conscience. This is not “causing a weaker brother to stumble;” this is cutting off a stronger brother's "leg" at the knob. Uriah is an example of the commitment expected of every soldier, and of David in particular -- at least the David of the past. Uriah is now acting like the David we knew from earlier days. Uriah is the “David” that David should be. But there is a crucial difference: now David is the king. This makes the case completely different.
ellauri156.html on line 503: It must be with great apprehension that Uriah joins David for dinner this last night in Jerusalem. David begins to eat and to drink, and he will not take no for an answer when he offers food and drink to Uriah. Eventually, it works, for David makes sure that Uriah has enough alcohol in his system to make him drunk. And in this condition, David sends Uriah home to “sleep it off,” in his own bed, of course. Even drunk, Uriah will not violate his wife! Unheard of! Once again, Uriah spends the night at the doorway of David's house, along with his servants. He does not go to his own house, and thus he does not sleep with his wife. David is in deep shit.
ellauri156.html on line 507: David has set out on a course of action that backfires. He intends to put Uriah in a position that will make it appear that he is the father of Bathsheba's child. But Uriah's conduct has publicly exhibited his loyalty to his duties as a soldier, making it more than evident that he cannot possibly be the father of this child. It is worse for David now than it had been when he summoned Uriah to Jerusalem. David concludes -- wrongly -- that his only course of action now is to have Uriah killed in action. I don't know that David actually thinks he can deceive the people of Jerusalem as to whose child Bathsheba's baby is. How can he when everyone knows Uriah has never been with his wife to get her pregnant? It seems now as though David is simply trying to legitimize his sin. By making Uriah a casualty of war, he makes Bathsheba a widow. He can now marry this woman and raise the child as his own, which of course it is. Finally, a plan that makes sense.
ellauri156.html on line 509: It must be an agonizing night for David, seeing that even drunk Uriah is a better man than he. But not a better pecker! And so in the morning, David acts. He writes a letter to Joab, which will serve as Uriah's death warrant. In this letter David clearly orders Joab to murder Uriah for him. He even tells him how to do so in a way that might conceal the truth of the matter. In so doing, David can honor Uriah as a war hero, and magnanimously take on the duty of being a husband to Uriah's wife, also taking care of the child she is soon to bear. Joab is to put Uriah on the front lines of battle, at the fiercest place of battle, no surprise for a man of his military skills and courage. Joab is to attack and then retreat in such a way as to make Uriah an easy target for the Ammonites, thus assuring his death. There is no mistaking David's orders to Uriah: he wants Uriah killed in a way which makes it look like a simple casualty of war. Joab complies completely with David's orders (why? Is Uriah a creep?), and Uriah is eliminated, no longer an obstacle to David's plans. In giving this order to Joab, David makes him a part of this conspiracy, making him share the guilt for the spilled blood of Uriah. David's sin continues to encompass more and more people, leading to greater and greater sin.
ellauri156.html on line 511: In all likelihood, this was all in a day's work for the Israeli army even then. So it is not strange to see David, the mighty man of valor, (1 Samuel 16:18) dealing with Uriah, another mighty man of valor, like the enemy. Here is Uriah, a man who will give his life for his king (but not his wife? Did David even ask?), and David, a man who is now willing to take Uriah's life to cover his sin. We all know that it doesn’t work. (Actually, we all know that it works perfectly: David will be honored by posterity as the best Israeli king ever.) How strange it is to see David making Joab his partner in crime, especially after what Joab has done to li'l Abner:
ellauri156.html on line 513: 26 When Joab came out from David, he sent messengers after Abner, and they brought him back from the well of Sirah; but David did not know it. 27 So when Abner returned to Hebron, Joab took him aside into the middle of the gate to speak with him privately, and there he struck him in the belly so that he died on account of the blood of Asahel his brother. 28 Afterward when David heard it, he said, “I and my kingdom are innocent before the LORD forever of the blood of Abner the son of Ner. 29 “May it fall on the head of Joab and on all his father's house; and may there not fail from the house of Joab one who has a discharge, or who is a leper, or who takes hold of a distaff, or who falls by the sword, or who lacks bread.” 30 So Joab and Abishai his brother killed Abner because he had put their brother Asahel to death in the battle at Gibeon (2 Samuel 3:26-30).
ellauri156.html on line 516: Who the heck is Abner? The only one that comes to mind is Li'l Abner. Abnerista ei ole suomalaista wikisivua. On tyydyttävä jenkkeihin, vaikka se ei ole oikein tyydyttävää. In the Hebrew Bible, Abner (Hebrew: אַבְנֵר 'Avner) was the cousin of King Saul and the commander-in-chief of his army. His name also appears as אבינר בן נר "Abiner son of Ner", where the longer form Abiner means "my father is Ner".
ellauri156.html on line 518: Abner is initially mentioned incidentally in Saul's history, first appearing as the son of Ner, Saul's uncle, and the commander of Saul's army. He then comes to the story again as the commander who introduced David to Saul following David's killing of Goliath. He is not mentioned in the account of the disastrous battle of Gilboa when Saul's power was crushed. Seizing the youngest but only surviving of Saul's sons, Ish-bosheth, also called Eshbaal, Abner set him up as king over Israel at Mahanaim, east of the Jordan. David, who was accepted as king by Judah alone, was meanwhile reigning at Hebron, and for some time war was carried on between the two parties.
ellauri156.html on line 520: The only engagement between the rival factions which is told at length is noteworthy, inasmuch as it was preceded by an encounter at Gibeon between twelve chosen men from each side, in which the whole twenty-four seem to have perished. In the general engagement which followed, Abner was defeated and put to flight. He was closely pursued by Asahel, brother of Joab, who is said to have been "light of foot as a wild roe". As Asahel would not desist from the pursuit, though warned, Abner "was compelled" to slay him "in self-defence". This originated a deadly feud between the leaders of the opposite parties, for Joab, as next of kin to Asahel, was by the law and custom of the country the avenger of his blood.
ellauri156.html on line 522: However, according to Josephus, in Antiquities, Book 7, Chapter 1, Joab had forgiven Abner for the death of his brother, Asahel, the reason being that Abner had slain Asahel honorably in combat after he had first warned Asahel and tried to knock the wind out of him with the butt of his "spear". However, probably by intervention of God, his obtuse tool went through Asahel. The Bible says everyone stopped and gawked. That shows that something like this never happened before. This battle was part of a civil war between David and Ish-bosheth, the son of Saul. After this battle Abner switched to the side of David and granted him control over the tribe of Benjamin. This act put Abner in David's favor.
ellauri156.html on line 526: Abner was indignant at the rebuke, and immediately opened negotiations with David, who welcomed him on the condition that his wife Michal should be restored to him. This was done, and the proceedings were ratified by a feast where Rizpah and Michal were the lights of the party. Almost immediately after, however, Joab, who had been sent away, perhaps intentionally returned and slew Abner at the gate of Hebron. The ostensible motive for the assassination was a desire to avenge Asahel, and this would be a sufficient justification for the deed according to the extremely low moral standard of the time (although Abner should have been safe from such a revenge killing in Hebron, which was a City of Refuge). The conduct of David after the event was such as to show that he had no complicity in the act, though he could not venture to punish its perpetrators.
ellauri156.html on line 528: David had Abner buried in Hebron, as it states in Samuel 3:31-32,[10] "And David said to all the people who were with him, 'Remove your clothes and gird yourselves with this sackcloth taking turns, and wail before me and Li'l Abner.' And King David went after the beer. And they buried Abner in Hebron, and the king raised his voice and wept on Abner's grave, and all the people wept."
ellauri156.html on line 532: Li'l Abner is a satirical American comic strip that appeared in many newspapers in the United States, Canada and Europe, featuring a fictional clan of hillbillies in the impoverished mountain village of Dogpatch, USA. Written and drawn by Al Capp (1909–1979), the strip ran for 43 years, from August 13, 1934, through November 13, 1977.
ellauri156.html on line 533: Comic strips typically dealt with northern urban experiences before Capp introduced Li'l Abner, the first strip based in the South. The comic strip had 60 million readers in over 900 American newspapers and 100 foreign papers in 28 countries. Capp "had a profound influence on the way the world viewed the American South."
ellauri156.html on line 537: Abner was the son of the witch of En-dor in Mordor, (Pirḳe R. El. xxxiii.), and the hero par excellence in the Haggadah (Yalḳ., Jer. 285; Eccl. R. on ix. 11; Ḳid. 49b). Conscious of his extraordinary strength, he exclaimed: "If I could only catch hold of the earth, I could shake it" (Yalḳ. l.c.)—a saying which parallels the famous utterance of Archimedes, "Had I a fulcrum, I could move the world." (Dote moi pa bo kai tan gan kino.) According to the Midrash (Eccl. R. l.c.) it would have been easier to move a wall six yards thick than one of the feet of Abner, who could hold the Israelitish army between his knees, and often did. Yet when his time came [date missing], Joab smote him. But even in his dying hour, Abner seized his foe's balls like a ball of thread, threatening to crush them. Then the Israelites came and pleaded for Joab's jewels, saying: "If thou crushest them his future kids shall be orphaned, and our women and all our belongings will become a prey to the Philistines." Abner answered: "What can I do? He has extinguished my light" (has wounded me fatally). The Israelites replied: "Entrust thy cause to the true judge [God]." Then Abner released his hold upon Joab's balls and fell dead to the ground (Yalḳ. l.c.).
ellauri156.html on line 539: His One Sin: The rabbis agree that Abner deserved this violent death, though opinions differ concerning the exact nature of the sin that entailed so dire a punishment on one who was, on the whole, considered a "righteous man" (Gen. R. lxxxii. 4). Some reproach him that he did not use his influence with Saul to prevent him from murdering the priests of Nob (Yer. Peah, i. 16a; Lev. R. xxvi. 2; Sanh. 20a)—convinced as he was of the innocence of the priests and of the propriety of their conduct toward David, Abner holding that as leader of the army David was privileged to avail himself of the Urine and Thumbeline (I Sam. xxii. 9-19). Instead of contenting himself with passive resistance to Saul's command to murder the priests (Yalḳ., Sam. 131), Abner ought to have tried to restrain the king by the balls. Others maintain that Abner did make such an attempt, but in vain (Saul had not enough to get a proper hold of), and that his one sin consisted in that he delayed the beginning of David's reign over Israel by fighting him after Saul's death for two years and a half (Sanh. l.c.). Others, again, while excusing him for this—in view of a tradition founded on Gen. xlix. 27, according to which there were to be two kings of the house of Benjamin—blame Abner for having prevented a reconciliation between Saul and David on the occasion when the latter, in holding on to the skirt of Saul's robe (I Sam. xxiv. 11), showed how unfounded was the king's mistrust of him, seeing Saul had no balls to speak of. Old Saul was inclined to be happy with a pacifier; but Abner, representing to him that the naked David might have found a piece of garment anywhere — even just a piece of sackcloth caught on a thorn — prevented the reconciliation (Yer. Peah, l.c., Lev. R. l.c., and elsewhere). Moreover, it was wrong of Abner to permit Israelitish youths to kill one another for sport (II Sam. ii. 14-16). No reproach, however, attaches to him for the death of Asahel, since Abner killed him in self-defense (Sanh. 49a).
ellauri156.html on line 541: It is characteristic of the rabbinical view of the Bible narratives that Abner, the warrior pure and simple, is styled "Lion King of the Law" (Yer. Peah, l.c.), and that even a specimen is given of a halakic discussion between him and Dog as to whether the law in Deut. xxiii. 3 excluded Ammonite and Moabite women from the Jewish community as well as men. Dog was of the opinion that David, being descended from the Moabitess Ruth, was not fit to wear the crown, nor even to be considered a true Israelite; while Abner maintained that the law affected only the male line of descent. When Dog's dialectics proved more than a match for those of Abner, the latter went to the prophet Samuel, who not only supported Abner in his view, but utterly refuted Dog's assertions (Midr. Sam. xxii.; Yeb. 76b et seq.).
ellauri156.html on line 554: Mission accomplished: Uriah is dead. Joab has carried out David's instructions to the letter. Now Joab must send word to David, in a way that does not completely disclose this conspiracy. Joab calls for a messenger to go to David. He gives very exacting instructions to him. He is first to give a full and complete report of the events of the war, including the ill-fated attack on the city, and the slaughter of Uriah and those with him. Why is how the messenger reports this incident so important?
ellauri156.html on line 556: The answer is quite simple, as is evident by Joab's own concerns. The entire mission is a fiasco. The Israelites have besieged the city of Rabbah. This means they surround the city, giving the people no way in or out of the city. All the Israelites have to do is wait them out and starve them out. There is no need for any attack. The mission is a suicide mission from the outset, and it does not take a genius to see it for what it is. Joab has to assemble a group of mighty men, like Uriah, and including Uriah, to wage an attack on the city. This attack is not at the enemy's weakest point, as we would expect, but at the strongest point. This attack provokes a counter-attack by the Ammonites against Uriah and those with him. When the Israelite army draws back from their own men, they leave them defenseless, and the obvious result is a slaughter. How can one possibly report this fiasco in a way that doesn’t make Joab look like a fool (at best), or a murderer (at worst)?
ellauri156.html on line 558: This the reason for Joab's careful instructions to the messenger. He is to report the attack on the city of Rabbah to David, and then tell of the Israelite losses which result. Joab knows that David will react (perhaps hypocritically) to the report of the attack and the resulting losses. It is at this point, Joab instructs the messenger, that he is to inform David of the death of Uriah. This will certainly end any protest or criticism on David's part.
ellauri156.html on line 562: Now why does this messenger not wait for David to respond in anger, as Joab instructed? Why does he inform David that Uriah has been killed, before he even utters a word of criticism or protest? I believe the messenger gives the report in this way because he understands what is really going on here. I think he may know about David and Bathsheba, and perhaps even of her pregnancy. He certainly knows that Uriah was summoned to Jerusalem. I think he also figures out that David wants to get rid of Uriah, and that Joab has accomplished this by this miserable excuse for an offensive against the enemy. I think the messenger figures out that if David knows Uriah has been killed, he will not raise any objections to this needless slaughter. And so, rather than wait for David to hypocritically rant and rave about the stupidity of such a move, he just goes on and tells him first, so that he will not receive any reaction from David.
ellauri156.html on line 566: Then David said to the messenger, “Thus you shall say to Joab, 'Do not let this thing displease you, for the sword devours one as well as another; make your battle against the city stronger and overthrow it'; and so encourage him” (2 Samuel 11:25).
ellauri156.html on line 570: Our text has many applications and implications for today. Let me suggest a few as I conclude this lesson. First, “Can a Christian fall?” Yes. Some folks in the Bible may cause us to question whether they really ever came to please Dog, folks like Balaam or Samson or Saul. But we have no such questions regarding David. He is not only a believer, he is a model believer. In the Bible, David sets the standard because he is a man after God's heart. Nevertheless, this man David, in spite of his popularity in Dog's circles, in spite of his marvelous times of worship and his bea-u-utiful psalms, falls deeply into sin. If David can fall, so can we, which is precisely what Paul, another crook and tricky Dick, warns us about:
ellauri156.html on line 572: 11 Now these things happened to them as an example were written for our instruction, upon whom the ends of the ages have come. 12 Therefore let him who thinks he stands mind the gap (1 Corinthians 10:11-12).
ellauri156.html on line 574: Second, “How far can a Christian fall?” This far [Bob points down there with his fingers]. David not only commits the sin of adultery, he commits murder. I think it is safe to say that there is no sin of which the Christian is not capable in the flesh. I have heard people say, “I don't know how a person who _______ could have ever been a Christian.” There are times -- like this time for David -- when it is obvious that we will hardly be saved by the testimony of our actions. Christians come from just the same gene pool of motherfuckers as the rest of us.
ellauri156.html on line 578: Fourth, "How much wood would a woodchuck chuck if a woodchuck could chuck wood?" Sin snowballs. Sin has not got a snowball's chance in hell. Sin is not stagnant; it is not static. Sin grows. Look at the progression of sin in our text. David's sin starts when he ceases to act like a soldier and (what is way worse) becomes a late sleeper. David's sin grows from staying up late to adultery to murder. His sin begins very privately, but as the story progresses, more and more people become aware of it, and worse yet, more and more people become participants in it. His sin first acted out by his taking another man's wife, and then taking another man's life, and along with his life, his wife, plus the lives of a number of men who must die with him to make his death credible. David's sin blossoms so that it transforms a true and loyal friend (Uriah) to his enemy, and his enemies (the Ammonites, and his other rival Joab) into his allies.
ellauri156.html on line 580: Fifth, when we seek to conceal our sin, things only get worse. Thus, the best course of action is to confess our sins and to forsake them. But that would have been an embarrassing loss of face to Dog, who had been rooting for David all this time. So better not, after all. Everything went well in the end anyway, and that's what counts.
ellauri156.html on line 582: He who conceals his transgressions will not prosper, except for David, and a few others, come to think of it. But he who confesses and forsakes them will find compassion (Proverbs 28:13). And that is all he finds. Quite often compassion at his scaffold and grave.
ellauri156.html on line 584: How much better it would have been for David simply to have confessed his sin with Bathsheba and found forgiveness then? Not a whit, it would only made matters worse. Who was Bathsheba anyway to show forgiveness to the king? Just another skirt.
ellauri156.html on line 586: Man (and exceptionally, woman) has been seeking to cover up his sins ever since the Garden of Eden. Adam and Eve thought they could cover their sins by hiding their nakedness behind the fig leaves (hardly large enough for Adam's snake), and if not this, by hiding themselves from God behind Eve's bush. But God "lovingly" sought them out, not only to rebuke them and to pronounce some select curses upon them, but to give them a lame promise of forgiveness when the flagpoles start to bloom. It was God who provided a covering for their sins, in the form of snappy sackcloth jeans. The sacrificial death, burial, resurrection, and feasting on rumpsteaks cut from our Lord Jesus Christ's butt is God's provision for covering our sins. Have you experienced it, my friend? If not, why not confess your sin now and receive God's gift of forgiveness from him in person (in pirsuna pirsunalmente), and work henceforward with Jesus Christ in the cross factory of Cavalry? How 'bout that? A. Yokum, frost-bite travelers re-skewered reasonable. Ask for rates!
ellauri156.html on line 590: Seventh, Uriah is a reminder to us that God does not always deliver the righteous from the hand of the wicked immediately, or even in this lifetime. This is a really crucial point! Don't except to be saved except ex post facto. Daniel's three friends told the king that their God was able to deliver them. They did not presume that He would, or that He must, only that theoretically, he could if he wanted to. And God did deliver them, though with late delivery, rather like today's postal services. I think Christians should look upon this sort of deliverance as the rule, rather than the exception. But when Uriah faithfully serves his king (David), he loses his life. God is not obliged to “bail us out of trouble” or to keep us from trials and tribulations just because we trust in Him. Sometimes it is the will of God for men to trust fully in Him and to submit to human government (what? like U.S. government? No way Jose!), and still to suffer adversity, from which God may not deliver us. Spirituality is no guarantee that we will no longer suffer in this life. In fact, spiritual intimacy with God is often the cause of our sufferings (see Matthew 5).
ellauri156.html on line 613: 13 All these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth. 14 For those who say such things make it clear that they are seeking a country of their own. 15 And indeed if they had been thinking of that country from which they went out, they would have had opportunity to return. 16 But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God; for He has prepared a city for them. 32 And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets, 33 who by faith conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, 34 quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. 35 Women received back their dead by resurrection; and others were tortured, not accepting their release, so that they might obtain a better resurrection; 36 and others experienced mockings and scourgings, yes, also chains and imprisonment. 37 They were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in sheepskins, in goatskins, in foreskins, being destitute, afflicted, ill-treated 38 (men of whom the world was not worthy), wandering in deserts and mountains and caves and holes in the ground. 39 And all these, having gained approval through their faith, did not receive what was promised, 40 because God had provided something even better for us, to make up for the wait, so that apart from us they would not be made perfect (Hebrews 11:13-16, 32-40).
ellauri156.html on line 615: Uriah should not be criticized or looked down upon for his loyalty and submission to David. He should be highly commended. In fact, a friend suggested a new thought for my consideration: “Suppose that Uriah was added to the list of war heroes because of his loyalty and courage in this battle which cost him his life? It is a possibility to consider. Uriah is one of those Gentile converts whose faith and obedience puts many Israelites to shame. He is among many of those who have trusted and obeyed God who have not received their just rewards in this life, but who will be rewarded in the coming kingdom of God. Too many Christians today want their blessings “now” and are not willing to suffer, waiting for their reward then. Let them think carefully about the example of Uriah for their own lives. His elevator may have not gone all the way to the top floor, but by Gawd, he will reach it when Jacob lets down the ladder!
ellauri156.html on line 620: 41 Is this, by any chance, a clue as to what the “present” was that David sent after Uriah in verse 8? Was the present some “food and drink”? I wonder. 42 Uriah’s actions raise some interesting questions about those who get themselves drunk. It seems to me that our text strongly implies that even drunk, a man cannot be forced to violate his convictions, unless of course he wants to do so. I wonder how many people get drunk because they want to do what they do drunk, and they think they can blame alcohol for their own sin? It seems like another version of, “The Devil made me do it.”
ellauri156.html on line 625: A couple hundred years ago, my wife Jeannette and I went to England and Scotland with my parents. Each night we stayed at a “bed and breakfast” as we drove through Wales. There were a number of farms, but not so many towns in which to find a place to stay for the night. We saw a “bed and breakfast” sign and traveled along the country road until we found the place -- a very quaint farm. We saw several hundred sheep in a pasture, a stone trestle, and stone barns. It looked like the perfect place, and in many ways it was. What we did not realize was that the stone trestle was a railroad trestle for a train that came by late at night, a few feet from the house where we slept. Two cows also calved that night. I have spent my share of time around farms, but I have never heard the bellow of a cow that was calving echo throughout a stone barn. I could hardly sleep a wink. Just goes to show. Never trust the Rugby guys.
ellauri156.html on line 629: Now this little fellow was one lamb among a great many. Nevertheless, he enjoyed the distinction of being regarded as a “pet lamb.” (I am coming to te most narcissistic part of my sermon, going to introduce you to the good shepherd in a moment.) In the story which Nathan tells David, it is not quite the same. Nathan tells David of a “pet lamb” who is the only sheep of a poor farmer. This lamb does not live in a pen outside the house; it lives inside the house, often in the loving hairy arms of its master, and eats the same food he eats. This is the story Nathan tells David, which God uses to expose the wretchedness of David's sin. It is our text for this message, and once again, it has much to teach us, as well as David. Let us give careful heed to the inspired words of Nathan, and learn from a lamb. (I bet the lamb had much more to learn from the "boys".)
ellauri156.html on line 631: But now a speedy recap of my previous zillion-word summary of Dog's twenty-line storyline thus far. (Thanx to Netflix for this genial method of stretching a watered-down story to a multiple of its length. Thanx to BERBER for paying me per word and not per idea.)
ellauri156.html on line 633: David has become king of both Judah and Israel. He has, in large measure, consolidated his kingdom. He has taken Jebus and made it his capital city, renaming it Jerusalem. He has built his palace and given thought to building a temple (a plan God significantly revises). He has subjected most of Israel's neighboring nations. He has done battle with the Ammonites and prevailed, but he has not yet completely defeated them. The Ammonites have retreated to the royal city of Rabbah, and as the time for war (spring) approaches, David sends all Israel, led by Joab, to besiege the city and to bring about its surrender. David has chosen not to endure the rigors of camping in the open field, outside the city. He has chosen rather to remain in Jerusalem. Sleeping late, David rises from his bed as others prepare to go to bed for the night. David strolls about the rooftop of his palace and happens to steal a look at a beautiful young woman bathing herself, perhaps ceremonially, in fulfillment of the law.
ellauri156.html on line 635: It is not due to any intent on her part, nor even any indiscretion. She is bathing herself as darkness falls, and being poor (see 12:1-4), she does not have the privilege of complete privacy, especially when the king can look down from the lofty heights of his rooftop vantage point. David is struck with her beauty and sends messengers to inquire about her identity. They inform David of her identity, and that she is married to Uriah, the Hittite. That should have ended his interest, but it does not. David sends messengers who take her, bringing her to his palace, and there he sleeps with her. When she cleanses herself, she goes home. (Or was it the other way round? Can't remember.)
ellauri156.html on line 637: It all seems to be over. David is not looking for another wife; he is not even looking for an affair. He is looking for a conquest. That should have happened on the battlefield, not in the bedroom! Things take a very different turn when Bathsheba sends word to David that she is pregnant. David first seeks to cover up his sin by ordering Joab to send Uriah home on furlough, ostensibly to give David a report on the war. David's efforts to get Uriah into bed with Bathsheba begin as subtle hints, then change to veiled orders, and then turn crass as David seeks to get Uriah to do drunk what he will not do sober. When these efforts fail (due to Uriah's noble character), David sends Uriah back to Joab, with written orders to Joab to put him to death in a way that makes it seem like a casualty of war. Joab does as he is told and sends word to David: “Mission accomplished.” It is here that our apparently never-ending story resumes.
ellauri156.html on line 641: Bathsheba's response to the death of her husband is as we would expect, as we would also hope. From what the text tells us, she has absolutely no part in David's plot to deceive her husband, let alone to put him to death. Undoubtedly, she learns of Uriah's death in much the same way every war widow does, then or now. When she is officially informed of Uriah's death in battle, she mourns for her husband. We cannot be certain just how long this period of mourning is. We know, for example, that if a virgin of some distant (i.e., not Canaanite) nation was captured by an Israelite during a raid on her town, the Israelite could take her for a wife after she had mourned for her parents (who would have been killed in the raid) for a full month (Deuteronomy 21:10-13). As I will seek to show in a moment, I believe Bathsheba's mourning is genuine, and not hypocritical. I believe she mourns her husband's death because she loves him.
ellauri156.html on line 643: David, on the other hand, does not even bother to go through the pretense of mourning. He does not even try to be hypocritical. When other mighty men of Israel died, David led the nation in mourning their loss. David mourned for Saul and his sons, killed in the battle with the Philistines (2 Samuel 1). David mourned the death of Abner, wickedly put to death by Joab (2 Samuel 3:28ff.). He even sent a delegation to officially mourn the death of Nahash, king of the Ammonites (2 Samuel 10). But when Uriah is killed “in battle,” not a word of mourning comes from David's lips. He is not sorry; he is relieved. Instead of instructing others to mourn for Uriah, he sends word to Joab not to take his death too seriously.
ellauri156.html on line 645: When Bathsheba's mourning is complete, David sends for her and brings her to himself as his wife. Wait, was little David born as yet, or did he start fucking her with her belly full? I do not see him bending down on his knees, proposing. I do not see him courting her, sending her roses. I see him “taking” her once again. And again. In fact, this is my favourite part. The question in my mind is, “Why?” Why does David take Bathsheba into his house as one of his wives? I do not think he is any longer trying to “cover up” his sin; it is far too late for that. She must be “showing” her pregnancy by now, and it is hard to imagine how all Israel cannot know what has been going on. It appears that at this point, David is not trying to conceal his sin, but to legitimize it. Whatever David's reasons may be, they are hardly spiritual, and they are most certainly self-serving.
ellauri156.html on line 649:
David is Divinely Prepared for Repentance (Psalm 32:3-4)
ellauri156.html on line 658: Psalm 32 is one of two psalms (the other is Psalm 51) in which David himself reflects on his sin, his repentance, and his recovery. Verses 3 and 4 of Psalm 32 are the focus of my attention at this point in time. These verses fit between chapters 11 and 12 of 2 Samuel. The confrontation of David by Nathan Zuckermann the prophet, described in 2 Samuel 12, results in David's repentance and confession. But this repentance is not just the fruit of Nathan's rebuke; it is also David's response to the work God has been doing in David's heart before he confesses, while he is still attempting to conceal his sin.
ellauri156.html on line 660: In these verses, David makes it clear that God is at work even when it does not appear to be so. During the time David tries to cover up his sin, God is at work exposing it in his heart. These are not times of pleasure and joy, as Satan would like us to conclude; they are days of misery. David is plagued with guilt. He cannot sleep, and it seems he cannot eat. Worst of all, he cannot fuck. He is not sleeping nights, and he is losing weight. Whether or not David recognizes it as God who is at work in him, he does know he is miserable. It is this misery which tenderizes David, preparing him for the rebuke Nathan Zuckermann is to bring, preparing him for repentance. David's repentance is not the result of David's assessment of his situation; it is the result of divine intervention. Hey wait? If that is the case, where is the much-advertised free will? He has gone so far in sin that he cannot think straight. God is at work in David's life to break him, so that he will once again cast himself upon God for grace. He has good experience in casting himself upon folk, from Saul thru Jonathan to Bathsheba.
ellauri156.html on line 675: There are several important things to note about this meeting between Nathan and King David. First, note that Nathan is sent to David. Nathan is, of course, a prophet. However it comes about, he knows what David has done. If you will pardon the pun, David cannot pull the wool over his eyes. His words are, in the final analysis, the very word of God (see 12:11). If Nathan is a prophet, he is also a man who seems to be a friend to David. One of David's sons is named Nathan (2 Samuel 5:14). David informs Nathan of his desire to build a temple (chapter 7). Nathan will later christen (sorry, name) Bathsheba's and David's second son (12:25). He will remain loyal to the king and to Solomon when Adonijah seeks to usurp the throne (1 Kings 2). Nathan does not come to David only as God's spokesman, he comes to David as his friend.
ellauri156.html on line 679: Second, note that Nathan is sent to David. Twelve times in the last chapter the word “sent” is employed by the author. A number of these instances refer to David “sending” someone or “sending” for someone. David is a man of power and authority, and so he can “send out” for whatever he wants, including the death of Uriah. Now, it is God who does the “sending.” Herra se on herrallakin. Is David impressed with his power and authority? Has he gotten used to “sending” people to do his work for him (like sending Joab and all Israel to fight the Ammonites)? Let David take note that God is sending Nathan. He is a godsend to Dave.
ellauri156.html on line 681: Third, Nathan comes to David with a story. In the New American Standard Bible, this is not just a story, but a kind of poetic story. In my copy of the NASB, the words of the story are formatted in such a way as to look like one of the Psalms.43 It took me a while to take note of this, but if this is so, it means that Nathan comes to David prepared. Under divine inspiration, I am sure God could inspire a prophet to utter poetry without working at it in advance, but this does not seem to be the norm. Nathan comes to David well prepared. He is not just “spinning a yarn;” Nathan is telling a story, a very important story with a very important message for David. A message for you sir. Nih Nih.
ellauri156.html on line 683: Fourth, Nathan's story is a “sheep story,” one that a shepherd can easily grasp and with which he can readily identify. David was a shepherd boy in his younger days, as we know from the Book(s) of Samuel (see 1 Samuel 16:11; 17:15, 28). I wonder if in those lonely days and nights David does not make a “petlamb” of one or more of his sheep? You bet. Some comfort for his lonely nights. Did this sheep eat of his food and drink from his cup? Did this sheep give him a blowjob? Possibly so.
ellauri156.html on line 687: Why a story? Why not just let David have it head-on, with both barrels, like David did with Bathsheba? Many will point out that this is a skillfully employed tactic, which gets David to pronounce judgment on the crime before he realizes that he is the criminal. I think this is true. David is angry at this “rich man's” lack of compassion. If he could, he would have this fellow put to death (!). But as it is, justice requires a four-fold restitution. But having already committed himself in principle, Nathan can now apply the principle to David, in particular.
ellauri156.html on line 689: As I understand the Bible, there is more to the story than this, however. Our lord (meaning Jeshua) frequently told stories. Why was this? Was it because he was trying to “put the cookies on the lowest shelf”? Was he accommodating his teaching to those who might have difficulty understanding it? Sometimes our lord told stories to the religious experts, who should have been able to follow a more technical argument. No, I think his own elevator did not quite reach the upper floors. I am thinking in particular of the story of the Good Samaritan, as recorded in Luke 10. A religious lawyer stood up and asked Jesus a question, not to sincerely learn, but with the hope of making our Lord look bad before the people. He asked, “What shall I do to inherit eternal life?” Jesus turned the question around. This man was the expert in the Law of Moses, what did it teach? The man answered, “YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR STRENGTH, AND WITH ALL YOUR MIND; AND YOUR NEIGHBOR AS YOURSELF, THAT IS, EVEN MORE.” (Luke 10:27). In effect, Jesus responded, “Right. Now do it.” That was the problem with the law, no one could do it without failing, and so no one could earn their way to heaven by good works. Well, how high can we get with mediocre works? Someplace between heaven and hell would actually be most preferable.
ellauri156.html on line 691: The lawyer knew he was in trouble and tried to dig himself out (bad choice). He (like many lawyers then and now) thought he could get himself off the hook by arguing in terms of technicalities. And so he had a follow-up question for Jesus: “And who is my neighbor?” Jesus did not debate this man on his own terms. He was not willing to get into a word study in the original text. Instead, Jesus told a simple story, the story of the Good Samaritan.
ellauri156.html on line 699: The lawyer was in trouble; the story had no technicalities over which to argue. It brought the issue home, with little ground for quibbling over details. When push came to shove, the lawyer knew our Lord's functional definition of “neighbor” was absolutely right. He had nowhere to hide. The story did the trick; it cut to the heart of the matter, while avoiding trivial details to quibble over for hours. It was not the lawyer who made Jesus look bad with all his minutiae but Jesus who made the lawyer look bad with a simple story. The best part about similes that they can be tweaked any way you wish. Russians are our neighbors if they get to trouble, and so are Chinamen. But there is nothing here about helping them when they threaten our vital interests.
ellauri156.html on line 707: The rich man had a guest drop in for a visit, and as the host he was obliged to provide him with a meal. After giving the matter considerable thought, the rich man decided upon lamb, and yet he was not willing to sacrifice one lamb from all those he owned. Instead, he took the poor man's lamb, slaughtered and served it to his guest, so as not to suffer any losses personally. He not only let (i.e., forced) the poor man to pick up the tab for the meal, he deprived this man of his only lamb, and one that was like a member of the family.
ellauri156.html on line 709: I hope I am not guilty of attempting to make this story “walk on all fours” when I stress the same thing the story does -- that there is a very warm and loving relationship between the rich man and the poor man's “pet lamb.” It really tasted great! Considered along with everything else we read about Uriah and Bathsheba and David, I must conclude that the author is making it very clear that Uriah and Bathsheba dearly loved each other. Anyway, who cares this way or that, it was his lamb. When David “took” this woman to his bedroom that fateful night, and then as his wife after the murder of Uriah, he took her from the man she loved. Bathsheba and Uriah were devoted to each other, which adds further weight to the arguments for her not being a willing participant in David's sins. It also emphasizes the character of Uriah, who is so near to his wife, who is being urged by the king to go to her, and yet who refuses to do so out of principle.
ellauri156.html on line 713: David identifies two evils that have been committed by this fictional rich man. First, the man has stolen a lamb, for which the law prescribed a fourfold restitution (Exodus 22:1).
ellauri156.html on line 722: Second, David recognizes what he views as the greater sin, and that is the rich man's total lack of compassion. David is furious because a rich man stole and slaughtered a poor man's pet. He does not yet see the connection to his lack of compassion for stealing a poor man's beloved companion, Uriah's wife, Bathsheba. The slaughtering of Uriah is most certainly an act which lacks compassion. The crowning touch in David's display of righteous indignation is the religious flavoring he gives it by the words, “as the Lord lives” (verse 5).
ellauri156.html on line 728: David has just sprung the trap on himself, and Nathan is about to let him know about it. The first thing Nathan does is to dramatically indict David as the culprit: “You are the man!” In stunned silence, David now listens to the charges against him. David thinks only in terms of the evils the rich man committed against his neighbor, stealing a man's sheep and depriving him of his companion. Put another way, David thinks only in terms of crime and socially unacceptable behavior, not in terms of sin. In verses 7-12, Nathan draws David's attention to his sin against God and the consequences God has pronounced for his sin. Note the repetition of the pronoun “I” in verses 7 and 8: “It was I who. . .
ellauri156.html on line 734: God speaks to David as though he has forgotten these things, or rather as though he has come to take credit for them himself. Everything David possesses has been given to him by God. Has it been so long since David was a lowly shepherd boy that he has forgotten? David is a “rich” man because God has made him rich. And if he does not think he is rich enough, God will give more to him. David has begun to cling to his “riches,” rather than to cling to the God who made him rich.
ellauri156.html on line 740: Nathan tells David the story of a rich man and a poor man. God tells David through Nathan that all that he possesses (his riches) it is he, the boss, who has given them to him. God is like the rich man, and David the poor one with just the one. David's problem is that his possessions have come to own him. He is so stingy he won't even give his petlamb to Mr. Rich. He is so “possessed” with his lamb that he is unwilling to spend it when his boss has a party. He wants “more” and “more,” and so he begins to take what isn’t his to take, rather than to ask the divine Giver for all he has and more.
ellauri156.html on line 744: First and foremost, David's sin is against God. He has ceased to humbly acknowledge God as the Giver of all he possesses. He has ceased to look to God to provide him with all his needs -- and his desires. David has not only ceased to ask God to supply his needs, he has disobeyed God's commands by committing adultery and murder. David's sin against God manifests itself by the evils he commits against others. Nathan outlines these, employing a repetitive “you:”
ellauri156.html on line 755: Nathan now proclaims the irreversible consequences to come upon David and his family due to his sin: Therefore the sword shall never depart from your house, because you have despised Us and have taken the wife of Uriah the Hittite to be your wife. With an equally repetitive "I will":
ellauri156.html on line 759: even take your wives before your eyes, and give them to your companion
ellauri156.html on line 761: lay with your wives in broad daylight, openly, before all Israel, and under the sun.
ellauri156.html on line 764: Vähän tollasta koston makua. Retributive justice. Se on parempi nimi, kostaminen ei ole enää tit-for-tat takaisinmaxua, vaan pomoapinan suorittamaa reviirien uusjakoa. Siinähän se on kuten on moneen kertaan todettu: nää uskontomeemit on keskusjohtoisen termiittiyhteiskunnan kiiltokuvastoa.
ellauri156.html on line 766: The evil David commits against others is clear disobedience to the revealed Word of God. David is a “man after God's own heart,” and yet in this instance, David “despised the Word of the Lord.” While David does repent and the guilt of his sin is forgiven, these consequences will not be reversed. These consequences are just; they fit the crime David committed. He used the sword of the Ammonites to kill Uriah, and so the sword will not depart from his house. He took the wife of another man, and so his own wives will be taken by another, another from his own house.
ellauri156.html on line 770: The story goes on as you well know, but we shall stop here, having focused on Nathan's divinely directed rebuke of David. In our next lesson we will give thought to David's repentance and to the immediate consequences of his sin. But let us close this message by considering some very important take-home lessons for us to learn from David's sin and Nathan's rebuke.
ellauri156.html on line 778: 20 So Moses said to them, “If you will do this, if you will arm yourselves before the LORD for the war, 21 and all of you armed men cross over the Jordan before the LORD until He has driven His enemies out from before Him, 22 and the land is subdued before the LORD, then afterward you shall return and be free of obligation toward the LORD and toward Israel, and this land shall be yours for a possession before the LORD. 23 “But if you will not do so, behold, you have sinned against the LORD, and be sure your sin will find you out (Numbers 32:20-23, emphasis mine). Note what this says! We must support Israel against its mooslem neighbors! They are not their neighbors! Or rather of course they are but they are also enemies!
ellauri156.html on line 780: (3) God is under no obligation to stop us from sinning. (So why did he bother with David then? Is he some sort of special case? Of course he is, he is Dawgs petlamb. Sometimes people justify their sin by saying something like: “I've prayed about it and asked God to stop me if it is wrong. . . .” When God does not stop them, they somehow assume it must be right. God could have stopped David after he chose to stay home from the war, or after he began to covet Uriah's wife, or after he committed adultery, but instead He allowed David to persist in his sin for some time. God even allowed David to get away with murder, for a time. Well actually, for good. It was just a immigrant after all. God's Word forbade David's sins of coveting, adultery, and murder. God's Word commanded David to stop, and he did not. God allowed David to persist in his sin for a season, but not indefinitely. God allowed David's sin to go full circle, to reach full bloom, so that he (and we) could see how sin grows (compare Genesis 15:12-16).
ellauri156.html on line 782: (4) David's sin was not intended as an excuse for us to sin, but as a warning to all of us how capable we are of sin. I have heard it said more times than I wish to recall, “Well, even David sinned. . . .” What they mean is, “How can you expect me not to sin? If David, as spiritual as he was, sinned as he did, then how can you expect me to do any better?” Fair enough. But Where these guys go wrong is that they are not Gawds petlambs, no preferential treatment is in the offing for them. Gawd will cross them like cockroaches. Or leece.
ellauri156.html on line 784: If we look very very carefully at the Bible, we can see that it is a thick book with unusually small print and thin leaves. We will see why stories like that of our text were written. They were written for the small print. They were not written to encourage us to sin, but to warn us of the danger of sin, and thus to encourage us to avoid sin at all costs. After outlining the major sins of the nation Israel in the wilderness in 1 Corinthians 10:1-10, Paul then applies the lesson of history to the Corinthians, and thus to us:
ellauri156.html on line 796: Let me press this matter even further. David did not plan to sin, as many who try to use his sin as an excuse do. David “fell” into sin; those who would use his sin for an excuse “plunge headlong” into sin. There is a very important difference. In addition, David's sin was the exception, not the rule:
ellauri156.html on line 800: (5) David's sin, like all sin, is never worth the price. I have actually had people ask me what the penalty for a certain sin would be, planning to do it and then be forgiven. There are those who toy with sin, thinking that if they sin, they may suffer some consequences, but that God is obliged to forgive them, and thus their eternal future is certain and secure, no matter what they do, even if intentionally. I know of one situation in which a church leader left his wife and ran off with the wife of another, planning to later repent, and then expecting to be welcomed back into the fellowship of that church. This is presumptuous sin, sin of the most serious and dangerous kind. Rather than open a “can of worms” at this point in this message, let me simply say this: “No one ever chooses to sin, and then comes out of it with a smile on their face.” My friend Dawg will almost certainly wipe that smug smirk off their face. I still seethe when I think of that colleague of mine, and how he got away with dumping her hag and plucking a dainty dish from Brother ... (better not say). Took just a few months for the brotherhood to relent. Fuck, it shouldn't be that easy! A little more speedy delivery of the retribution would be indicated, don't you think, milord? Not that I criticize you in any way, milord.
ellauri156.html on line 802: I used to teach school. From time to time the principal would call a misbehaving student to his office. I will never forget when one of my students was called to his office, and then returned with a smirk on his face. One of my students protested publicly, “Will you look at that? He went to the principal's office and came back with a smile on his face!” My young student was absolutely right. Being called to the principal's office for correction should produce repentance and respect, not a smile. In those few times when I found it necessary to use the “rod” of correction, I purposed that no student would come back into the room with a smile, and none did (including the principal's own son, I might add, who was not even in my class). Oh how my students loved and respected me! I still think it was unfair to sack me. There was hardly any mark left on their precious skin from my rod. Least of all of the one that I used on my coeds.
ellauri156.html on line 804: I have never met a Christian who chose to sin, and after it was all over felt that it was worth the price. Those that did quite simply were not Christians. David's sin and its consequences should not encourage us to sin, but should motivate us to avoid sin at all costs. The negative consequences of sin far outweigh the momentary pleasures of sin. Sin is never worth the price, even for those whose sin is forgiven. Sin is not worth it even when it's free of charge. In fact, we ought to be paid to commit sin. (Some do, like the adulterous woman in Proverbs, and Trick Dick's burglars. But we won't open that can of worms now that we are this close to the finish line.)
ellauri156.html on line 812: That is precisely what the cross of our Lord Jesus Christ does for us. We were dead in our trespasses and sins (Ephesians 2:1-3). We were blinded to the immensity of our sins (2 Corinthians 4:4). The coming of our Lord Jesus Christ, His perfect life, His innocent and sacrificial death, His literal and physical resurrection are all historical events. But the gospel is also a story, a true story. When we read the New Testament Gospels, we read a story that is even more dramatic, more amazing, more disturbing than the story Nathan told David. When we see the way unbelieving men treated our Lord, we should be shocked, horrified, and angered. We should cry out, “They deserve to die!” And that they do. But the Gospel is not written only to show us their sins -- those who actually heard Jesus and cried, “Crucify Him, Crucify Him” -- it is written so that the Spirit of God can cry out in our hearts, “Thou art the man! Yo mon!” When we see the way men treated Jesus, we see the way we would treat him, if he were here. We see how we treat him today. With laughter and ridicule. And that, my friend, reveals the immensity of our sin, and the immensity of our need for repentance and forgiveness. Words, words, words. Sticks and stones may break my bones, but words will never hurt me.
ellauri156.html on line 814: The Gospel of Jesus Christ is “Good News.” (No, it is Dog's breakfast. You must be thinking of euangelion.) The “Good News” is the death of our Lord, which reveals the immensity of our sin, is the immense workload of God by which he can and will forgive us of our sin. (Recall here Dosto's and many other mystics' meme that everybody should feel guilty of everything. They really enjoy it! It is some variant of algolagnia.) By His innocent and sacrificial death, Jesus died in our place, paid the penalty for our sins. Come to think of it, the logic of this story IS on all fours with God's judgment on David's oversight: Not nice but don't worry, I'll cash your debt on some innocent scapegoat.
ellauri156.html on line 816: He bore ours sins on the cross! And by trusting in His death, burial, and resurrection, we die to sin (or sin to die, pick your choice, like David from Nathan's deck of bottom cards) and are raised to novelty products of eternal life, in Christ. The Gospel must first bring us to a recognition of the magnitude of our sin, and of our guilt, and then it takes us to the magnitude of God's grace in Jesus Christ, by which our sins can be forgiven. Have you come to see how great your sins are before a holy God? Then I urge you to experience how great a salvation is yours, brought about by this same God, through the death, burial, and resurrection of Lord Jesus Christ. What a Relief! Plop plop fizz fizz, oh what a relief it is.
ellauri158.html on line 46: The actual world, we might now say, is the only possible world. Events could not, in the strongest sense of that expression, have gone any differently than they in fact have gone. This is the position of necessitarianism, a belief that few in the history of Western philosophy have explicitly embraced. And for good reason — on the face of it, necessaritianism is highly counterintuitive. Surely the world could have gone slightly differently than it has gone. Couldn’t the Allies have lost WWII? No way! They were in the right! Couldn’t Leibniz have been a sister or not been born at all? Täähän on kuin Jaakko Hintikka versus Jon Barwise.
ellauri158.html on line 82: P.1. defin. 3. Per substantiam intelligo id quod in se est et per se concipitur; hoc est id, cuius conceptus non indiget conceptu alterius rei, a quo formari debeat. [in: P. 1. prop. 1., prop. 2., prop. 4., prop. 5., prop. 6. coroll., prop. 10., prop. 15., prop. 18., prop. 28., etiam in: Ep. 26. §. 6., Ep. 27. §. 8.]
ellauri158.html on line 338: P. 2. defin. 3. Per ideam intelligo mentis conceptum, quem mens format, propterea quod res est cogitans. [in: P. 2. prop. 48. schol.]
ellauri158.html on line 389: While pantheism asserts that "all is God", panentheism claims that God is greater than the universe. Some versions of panentheism suggest that the universe is nothing more than the manifestation of God. In addition, some forms indicate that the universe is contained within God, like in the Kabbalah concept of tzimtzum. Also much Hindu thought is highly characterized by panentheism and pantheism. The basic tradition on which Hantta Krause´s concept was built seems to have been Neoplatonic philosophy and its successors in Western philosophy and Orthodox theology.
ellauri158.html on line 406: P. 2. prop. 5. Esse formale idearum Deum, quatenus tantum ut res cogitans consideratur, pro causa agnoscit et non, quatenus alio attributo explicatur; hoc est, tam Dei attributorum, quam rerum singularium ideae non ipsa ideata sive res perceptas pro causa efficiente agnoscunt, sed ipsum Deum, quatenus est res cogitans.
ellauri158.html on line 411: -- P. 2. prop. 6. coroll. Hinc sequitur, quod esse formale rerum, quae modi non sunt cogitandi, non sequitur ideo ex divina natura, quia res prius cognovit; sed eodem modo eademque necessitate res ideatae ex suis attributis consequuntur et concluduntur, ac ideas ex attributo cogitationis consequi ostendimus. [in: P. 2. prop. 36., P. 5. prop. 1.]
ellauri158.html on line 422: -- P. 2. prop. 7. coroll. Hinc sequitur, quod Dei cogitandi potentia aequalis est ipsius actuali agendi potentiae; hoc est, quicquid ex infinita Dei natura sequitur formaliter, id omne ex Dei idea eodem ordine eademque connexione sequitur in Deo obiective. [in: P. 2. prop. 32., prop. 36., prop. 38., prop. 39., P. 3. prop. 28., P. 5. prop. 1.]
ellauri158.html on line 432: P. 2. prop. 8. Ideae rerum singularium sive modorum non existentium ita debent comprehendi in Dei infinita idea, ac rerum singularium sive modorum essentiae formales in Dei attributis continentur. [in: prop. 45., P. 3. prop. 11. schol.]
ellauri158.html on line 443: P. 2. prop. 10. Ad essentiam hominis non pertinet esse substantiae, sive substantia formam hominis non constituit. [in: P. 2. prop. 10. coroll.]
ellauri158.html on line 495: It is unclear whether Newton read any of Spinoza´s works. However, two people with whom he was in close contact made substantial efforts to repudiate Spinozism directly: Henry More in The Confutation of Spinoza (More 1991) and Samuel Clarke in A Demonstration of the Being and Attributes of God: More Particularly in Answer to Mr. Hobbs, Spinoza and Their Followers. Sit oli vielä "Ralph" Cudworth ja joku "Colin" McLaughlin, kaikki Cambridgen platonisteja, siis jotain täys idiootteja, presumably, ja kaiken lisäxi varmaan vielä homoja. In the arguments on which I focus, More, Clarke, and Maclaurin aim to establish the existence of an immaterial and intelligent God precisely by showing that Spinoza does not have the resources to adequately explain the origin of motion. Sen jumala ei ollut kunnon priimuskaasulla toimiva käynnistysmoottori, pikemminkin joku auton alusta.
ellauri158.html on line 513: ---- lem. 4. Si corporis sive individui, quod ex pluribus corporibus componitur, quaedam corpora segregentur, et simul totidem alia eiusdem naturae eorum loco succedant, retinebit individuum suam naturam, uti antea, absque ulla eius formae mutatione. [in: P. 2. lem. 5., prop. 24.]
ellauri158.html on line 517: ---- lem. 5. Si partes individuum componentes, maiores minoresve evadant, ea tamen proportione, ut omnes eandem, ut antea, ad invicem motus et quietis rationem servent, retinebit itidem individuum suam naturam, ut antea, absque ulla formae mutatione. [in: P. 3. postul. 1.]
ellauri158.html on line 521: ---- lem. 6. Si corpora quaedam individuum componentia motum, quem versus unam partem habent, aliam versus flectere cogantur, at ita, ut motus suos continuare possint, atque invicem eadam, qua antea, ratione communicare; retinebit itidem individuum suam naturam absque ulla formae mutatione.
ellauri158.html on line 559: P. 2. prop. 15. Idea, quae esse formale humanae mentis constituit, non est simplex, sed ex plurimis ideis composita. [in: P. 3. prop. 3.]
ellauri158.html on line 561: Idea, josta ihmismielen formaalinen esanssi muodostuu, ei ole yxinkertainen, vaan muodostuu vitun monista ideoista.
ellauri158.html on line 686: Huom. Esim. Siili on mielestään esittänyt jumalan eli luonnon toiminnan asialliseseti. Yet there still remain misconceptions not a few, which might and may prove very grave hindrances to the understanding of the concatenation of things, as I have explained it above. I have therefore thought it worth while to bring these misconceptions before the bar of reason.
ellauri158.html on line 688: All such opinions spring from the notion commonly entertained, that all things in nature act as men themselves act, namely, with an end in view. It is accepted as certain, that God himself directs all things to a definite goal (for it is said that God made all things for man, and man that he might worship him). I will, therefore, consider this opinion, asking first, why it obtains general credence, and why all men are naturally so prone to adopt it? secondly, I will point out its falsity; and, lastly, I will show how it has given rise to prejudices about good and bad, right and wrong, praise and blame, order and confusion, beauty and ugliness, and the like.
ellauri158.html on line 692: All men are born ignorant of the causes of things, that all have the desire to seek for what is useful to them, and that they are conscious of such desire. Herefrom it follows, first, that men think themselves free inasmuch as they are conscious of their volitions and desires, and never even dream, in their ignorance, of the causes which have disposed them so to wish and desire. Secondly, that men do all things for an end, namely, for that which is useful to them, and which they seek. Thus it comes to pass that they only look for a knowledge of the final causes of events, and when these are learned, they are content, as having no cause for further doubt. If they cannot learn such causes from external sources, they are compelled to turn to considering themselves, and reflecting what end would have induced them personally to bring about the given event, and thus they necessarily judge other natures by their own. Further, as they find in themselves and outside themselves many means which assist them not a little in the search for what is useful, for instance, eyes for seeing, teeth for chewing, herbs and animals for yielding food, the sun for giving light, the sea for breeding fish, &c., they come to look on the whole of nature as a means for obtaining such conveniences. Now as they are aware, that they found these conveniences and did not make them, they think they have cause for believing, that some other being has made them for their use. As they look upon things as means, they cannot believe them to be self—created; but, judging from the means which they are accustomed to prepare for themselves, they are bound to believe in some ruler or rulers of the universe endowed with human freedom, who have arranged and adapted everything for human use. They are bound to estimate the nature of such rulers (having no information on the subject) in accordance with their own nature, and therefore they assert that the gods ordained everything for the use of man, in order to bind man to themselves and obtain from him the highest honor.
ellauri158.html on line 694: Hence also it follows, that everyone thought out for himself, according to his abilities, a different way of worshipping God, so that God might love him more than his fellows, and direct the whole course of nature for the satisfaction of his blind cupidity and insatiable avarice. Thus the prejudice developed into superstition, and took deep root in the human mind; and for this reason everyone strove most zealously to understand and explain the final causes of things; but in their endeavor to show that nature does nothing in vain, i.e. nothing which is useless to man, they only seem to have demonstrated that nature, the gods, and men are all mad together. Consider, I pray you, the result: among the many helps of nature they were bound to find some hindrances, such as storms, earthquakes, diseases, &c.: so they declared that such things happen, because the gods are angry at some wrong done to them by men, or at some fault committed in their worship. Experience day by day protested and showed by infinite examples, that good and evil fortunes fall to the lot of pious and impious alike; still they would not abandon their inveterate prejudice, for it was more easy for them to class such contradictions among other unknown things of whose use they were ignorant, and thus to retain their actual and innate condition of ignorance, than to destroy the whole fabric of their reasoning and start afresh. They therefore laid down as an axiom, that God´s judgments far transcend human understanding. Such a doctrine might well have sufficed to conceal the truth from the human race for all eternity, if mathematics had not furnished another standard of verity in considering solely the essence and properties of figures without regard to their final causes. There are other reasons (which I need not mention here) besides mathematics, which might have caused men´s minds to be directed to these general prejudices, and have led them to the knowledge of the truth.
ellauri158.html on line 699: The Southern Journal of Philosophy (U of Memphis) has provided a forum for a long list of suspect figures including Hans-Georg Gadamer, Hubert Dreyfus, George Santayana, Wilfrid Sellars, and Richard Sorabji.
ellauri158.html on line 878: -- P. 3. prop. 59. schol. Animi fortitudo: animositas, generositas, modestia; fastidium, taedium. [in: P. 4. prop. 46., prop. 69., prop. 69. schol., prop. 73. schol.]
ellauri158.html on line 995: P. 4. axiom. Nulla res singularis in rerum natura datur, qua potentior et fortior non detur alia. Sed quacumque data datur alia potentior, a qua illa data potest destrui. [in: P. 4. prop. 3., prop. 7., P. 5. prop. 37. schol.]
ellauri158.html on line 1005: P. 4. prop. 7. Affectus nec coerceri nec tolli potest, nisi per affectum contrarium et fortiorem affectu coercendo. [in: P. 4. prop. 7. coroll., prop. 14., prop. 15., prop. 37. schol. 2., prop. 69.]
ellauri158.html on line 1006: -- P. 4. prop. 7. coroll. Affectus, quatenus ad mentem refertur, nec coerceri nec tolli potest nisi per ideam corporis affectionis contrariae et fortioris affectione, qua patimur.
ellauri158.html on line 1008: P. 4. prop. 9. Affectus, cuius causam in praesenti nobis adesse imaginamur, fortior est, quam si eandem non adesse imaginaremur. [in: P. 4. prop. 10., prop. 11., prop. 13
ellauri158.html on line 1023: P. 4. prop. 18. Cupiditas, quae ex laetitia oritur, ceteris paribus fortior est cupiditate, quae ex tristitia oritur. [in: P. 4. prop. 56. schol., prop. 66. schol.]
ellauri158.html on line 1121: -- P. 4. prop. 64. coroll. Hinc sequitur, quod si mens humana non nisi adaequatas haberet ideas, nullam mali formaret notionem. [in: P. 4. prop. 68.]
ellauri158.html on line 1128: P. 4. prop. 68. Si homines liberi nascerentur, nullum boni et mali formarent conceptum, quamdiu liberi essent.
ellauri158.html on line 1154: P. 5. prop. 3. Affectus, qui passio est, desinit esse passio, simulatque eius claram et distinctam formamus ideam. [in: P. 5. prop. 18. schol., prop. 20. schol.]
ellauri158.html on line 1156: P. 5. prop. 4. Nulla est corporis affectio, cuius aliquem clarum et distinctum non possumus formare conceptum. [in: P. 5. prop. 4. coroll., prop. 14.]
ellauri158.html on line 1157: -- P. 5. prop. 4. coroll. Hinc sequitur, nullum esse affectum, cuius non possumus aliquem clarum et distinctum formare conceptum.
ellauri158.html on line 1198: P. 5. prop. 31. Tertium cognitionis genus pendet a mente, tamquam a formali causa, quatenus mens ipsa aeterna est. [in: P. 5. prop. 33.]
ellauri159.html on line 67:
L: Lutherans follow Luther's Large Catechism, which follows Augustine but subordinates the prohibition of images to the sovereignty of God in the First Commandment and uses the word order of Exodus 20:17 rather than Deuteronomy 5:21 for the ninth and tenth commandments.
ellauri159.html on line 448: Their wills thy fortunes may advance.
ellauri159.html on line 456: To steal were folly, for ’tis plain
ellauri159.html on line 565: There is no single document about the knightly code that lists all the virtues like this. It’s a modern interpretation of several documents that outline some kind of behavioral code for knights. Between 1170 and 1220 there were several documents outlining a code of conduct for knights but there wasn’t a decision made to use a single one. The overarching idea of these virtues was “chivalry”. Chivalry originated in the Holy Roman Empire from the idealization of the cavalryman. Military bravery, individual training, and service to others—especially in Francia, among horse soldiers in Charlemagne’s cavalry.
ellauri159.html on line 569: It’s almost like the knightly virtues are the ideal masculine character. And in my opinion these virtues are a good ideal to strive towards. This is something to keep in mind. This code wasn’t meant for everyone. It’s for soldiers on horses, you know, knights… This combination of virtues is supposed to be the best possible behavior of a knight, a soldier, a fighting man. There is no mention of women and children anywhere. Naiset ja lapset ja homot ruikulikakat älkööt vaivautuko. Tää on kovien poikien leikkiä.
ellauri159.html on line 575:
A knight in shining armor holds him- or herself to the highest standard of behavior, and knows that “fudging” on the little rules weakens the fabric of society for everyone.
ellauri159.html on line 605: Faith is when you trust God and His purpose in your circumstances more than they seem to warrant. As Hebrews 11:1 states, “Now faith is being sure of what we hope for and certain of what we do not see.” And remember, a true knight’s first mission and calling is to please the boss.
ellauri159.html on line 624: Luke on talousliberaaliuskossa. In the time of the medieval knight, making prudent love made the difference between life and death, wealth or poverty, health or illness, safety or turmoil, marriage or no marriage, and children or no children. And it is no different for today’s knight. Making prudent decisions daily will help lead a fruitful and effective life.
ellauri159.html on line 632: No king is saved except by the size of his army; no warrior escapes except by his great strength. A dead horse is a vain hope for deliverance.
ellauri159.html on line 650: Honest to God honor comes to a person when they serve and live only for God. Sometimes others acknowledge this honor publically, which is a perk, but this is never a true knight’s goal. A good reputation (at least among those where a good reputation is valued) is nice to have, but that’s never his goal either. Nonetheless, having a good name is “more desirable than great riches; to be esteemed is better than silver or gold” (Proverbs 22:1).
ellauri159.html on line 657: The word used to translate the Greek word agape in most modern English Bibles is love, but in many older translations, agape was translated as “charity” when it was used in a context of one person to another. In a biblical context, this term should not be mistaken for the more modern use of the word to mean only giving to those in need (i.e., “giving to charity”), although this can be a substantial part of what’s meant by the word. A more encompassing definition of the word charity, at least in the context of a modern-day knight, would be to be charitable (or giving) to the rich as well, or even primarily.
ellauri159.html on line 665: Speak up for those who cannot speak for themselves, for the rights of all who are destitute. Speak up and judge fairly; defend the rights of the poor and needy.
ellauri159.html on line 668: Having compassion simply means to possess a deep feeling of sympathy and sorrow for those who are stricken by misfortune, coupled with a strong desire to alleviate their suffering. Sounds a lot like charity, but cheaper..
ellauri159.html on line 675: Perhaps the clearest way to define loyalty is unswerving in allegiance to the latest boss. We are all on different paths in life; when you choose to not swerve from the path the latest lord has for you, that’s loyalty. When you have the opportunity to veer from it for friendship or marriage but choose not to, you are acting out of loyalty. When you spit on your parents to join a sect, that is loyalty. This is the new law, fuck the ten commandments.
ellauri159.html on line 686: But among you there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed, because these are improper for God’s holy people. Nor should there be obscenity, foolish talk, or coarse joking, which are out of place, but rather thanksgiving. For of this you can be sure: No immoral, impure, or greedy person—such a man is an idolater—has any inheritance in the kingdom of Christ and of God.
ellauri159.html on line 693: Be of good courage, and let us behave ourselves valiantly for our people, and for the cities of our God: and let the Lord see that which is good in his sight.
ellauri159.html on line 696: Gallantry is a knight word for courage, it does not mean flourishing your hat in front of ladies. (For the latter, see Courtesy.) Ramon Lull said about courage (not gallantry): “A knight who is in battle with his Lord, who for lack of courage flees from battle when he should give aid, because he redoubts or fears the torment or peril more than trusts his courage uses not the office of knighthood.”
ellauri159.html on line 700: Do not forget to entertain strangers, for by so doing some people have entertained angels without knowing it.
ellauri159.html on line 703: Hospitality simply means going out of your way to cater for putative angels, e.g by hosting meals, etc.). While not as seemingly glorious as other knightly traits like strength, honor, and gallantry, hospitality ranks as one of the key traits of knighthood. We need to do the same for others, particularly for those in the family of believers (Galatians 6:10). LOL this was clearly written by a family member.
ellauri159.html on line 707: Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up. Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers.
ellauri159.html on line 711: Most definitions of courtesy will include simple action terms, such as “displaying polished manners” or “showing respect for others.” More elaborate definitions may describe courtesy as “sophisticated conversation and intellectual skill.” The original term comes from the twelfth century term courteis, which meant “gentle politeness” and “courtly manners.” Regardless of which definition makes the most sense to you, courtesy is something you must see in action—it is not a trait like humility that can just be held internally. Se on tollasta ilmaista uhrimieltä.
ellauri159.html on line 722: Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity.
ellauri159.html on line 748: While the prevailing view among anthropologists was long that hunter/gatherer tribes were very peaceful — bucolic, noble savages — many modern researchers like Wrangham, Napoleon Chagnon, and Steven Pinker convincingly argue that just the opposite is true. Amongst premodern peoples who lived in proximity to neighboring tribes, there is strong evidence that conflict was in fact continual and quite bloody. Primitive human males literally aped their ancestors — forming small gangs, competing for status, and fiercely maintaining boundaries. In the few tribes that did allow women to take part in raiding parties, just like as with the chimpanzees, typically only one or two childless women would choose to come along.
ellauri159.html on line 753: Second, males’ greater amounts of testosterone make them well-suited for the warrior role for a couple of reasons. First, testosterone is linked with a greater desire to compete and take risks. Studies show that when a man “wins” in a contest, he is hit with a boost of dopamine and a surge of testosterone that makes him want to keep on competing. So while testosterone doesn’t directly make men more aggressive (that’s a myth — it’s more complicated than that), it does fuel a drive to keep pushing when someone else is pushing back.
ellauri159.html on line 755: “When men evaluate each other as men, they still look for the same virtues that they’d need to keep the perimeter. Men respond to and admire the qualities that would make men useful and dependable in an emergency. Men have always had a role apart, and they still judge one another according to the demands of that role as a guardian in a gang struggling for survival against encroaching doom. Everything that is specifically about being a man—not merely a person—has to do with that role.” –Jack Donovan, The Way of Men
ellauri159.html on line 763: The first job of men in dire times has always been to establish and secure “the perimeter.” Donovan argues that the way of men is the way of the gang, because when placed in a harsh environment, men will quickly make the logical calculation that they have a much better chance of surviving if they band together than if they each try to go it alone. For some folks, “gang” is a word weighted with negative connotations, so substitute “posse” or “platoon” or whatever else if you must. The important thing to realize is that the small, tightly-knit honor group was the basic male social unit for eons. The myth of the uber-manly lone wolf is just that. With few exceptions, men have always fought and hunted together. Cowboys banded together, pioneers banded together, and Rambo wouldn’t have actually stood a chance against either gang.
ellauri159.html on line 772: To the description of the ideal perimeter-keeper outlined above, Donovan assigns four “tactical virtues”: strength, courage, mastery, and honor. These are “simple, amoral, and functional virtues” — “the practical virtues of men who must rely on one another in a worst case scenario.” They are “amoral” because they are crucial to the success of any gang — no matter if what they’re fighting for is right or wrong. Strength, courage, mastery, and honor are the attributes needed in a team of Navy SEALs just as much as a family of Mafioso. If you’ve ever wondered why we are fascinated by gangsters, pirates, bank robbers, and outlaws of all stripes, and can’t help but think of them as pretty manly despite their thuggery and extralegal activities, now you know; they’re not good men, but they’ve mastered the core fundamentals of being good at being men. So they are good men, though they are bad men. I mean.
ellauri159.html on line 778: Courage: The spirit /will/discipline to engage and employ one’s strength when inwardly tempted to shrink/run/hide. There are “higher” forms of courage, but at its most fundamental, it represents an outwardly demonstrated indifference to risk, pain, and physical danger.
ellauri159.html on line 782: Honor: Traditional honor is not the same as integrity — living up to your own, personal standards. Traditional honor is a reputation for strength, courage, and mastery — as judged by other men. Honorable men care about being manly, knowing that each individual member’s prowess in the tactical virtues bolsters the strength and reputation of the gang as a whole and thus deters attack from rival gangs. Dishonorable men, on the other hand, evince indifference or hostility to the standards, weakening the group and leaving it more vulnerable.
ellauri159.html on line 785: The key to upholding honor in a male gang is to always try to pull your own weight – to seek to be a boon rather than a burden to the group. If a man lacks in physical strength, he might make up for it in the area of mastery – being the group’s best tracker, weapons-maker, or trap inventor; one crafty engineer can be worth more than many strong men. If a man lacks in both physical strength and mastery, he might still endear himself to the other men with a sense of humor, a knack for storytelling, or a talent in music that keeps everyone’s spirits up. Or he might act as a shaman or priest – performing rituals that prepare men for battle and cleanse and comfort them when they return from the front. The strong men of the group will usually take care of the weak ones who at least try to do whatever they can. Shame is reserved for those who will not, or cannot excel in the tactical virtues, but don’t try to contribute in some other way, and instead cultivate bitterness and disregard for the perimeter-keepers who ironically provide the opportunity to sit on one’s hands and carp. (Aki Manninen would love this.)
ellauri159.html on line 789: So what are the defining traits of femininity? Oh-hoho, I’m not going to touch that with a ten-foot pole. I´m not THAT brave. It’s taken me years to understand manhood, and I’m still refining my views. I wouldn’t appreciate it if a woman who hadn’t rigorously studied masculinity offered an off-the-cuff definition for it, so I will refrain from doing likewise. Someone should start an awesome Art of Womanliness-type blog and explore the subject. I’ll be a reader.
ellauri159.html on line 791: Even the men we hold up as proof that you can be manly by living the higher virtues without completely fulfilling the 3 P’s of Manhood (or even 3 pushups) ultimately derive their inspiration from the fundamental underpinnings of the tactical virtues. Figures like Gandhi and Jesus are lauded for their non-violence and their goodness, but our ability to think of them as manly, derives from their embrace of masculine expendability – a courageous indifference to the pain and suffering others might inflict on their physical body. They were good men, certainly, but their willingness to sacrifice themselves for the sake of their people, also made them good at being men. Gandhi did procreate a lot. Jesus provided for millions of preachers. Both were expendable. That´ll do, welcome to the perimeter pencil necks.
ellauri159.html on line 803: In 2004, he published The Seven Basic Plots: Why We Tell Stories, a Jungian-influenced analysis of stories andń their psychological meaning, on which he had been working for over 30 years. The book was dismissed by Adam Mars-Jones, who objected to Booker employing his generalisations about conventional plot structures prescriptively: "He sets up criteria for art, and ends up condemning Rigoletto, The Cherry Orchard, Wagner, Proust, Joyce, Kafka and Lawrence – the list goes on – while praising Crocodile Dundee, ET and Terminator 2".
ellauri159.html on line 805: Christopher Booker's The Seven Basic Plots is a long book. It's on the order of War and Peace for thickness. It also gets a bit repetitive at times, but if you can slog through the material, you're rewarded with a good understanding of the seven basic plots. You can also get a good dose of Jungian psychology to boot; for instance, Booker likes to talk about the symbolism of the masculine and feminine aspects of a character.
ellauri159.html on line 853: Plotuista mun lemppari on matka, jossa ei välttämättä tapahdu mitään merkillistä, vaan tulee opetus kuten Peterin Paulin ja Maryn sitruunalaulussa. Jompikumpi partajehuista oli pedofiili, joko Pietari tai Paavali. (Se oli se pienempi Petteri, tietysti, tenori, joka tafsasi 14-vuotiasta tyttöä. Sikaarimies Jimmy Carter sen sitten armahti. Syväkurkku Maria ei tykännyt. Tätä ei pidä sekottaa samannimiseen kyllä myös hyvään teinilauluun ysäriltä jonka veti Fools Garden niminen saxalainen puolijoukkue. Fools Garden (until 2003 known as Fool´s Garden) is a German band formed in 1991 in the city of Pforzheim. The founders of the group and the only permanent members are vocalist Peter Freudenthaler and guitarist Volker Hinkel. Jos Paulin tyttö oli lemon, Peterin ja sakupoikien auto oli varmaan pommi. Noista pojista tulee mieleen ne Tradosin AMK-pojat 80-luvulla joista tule miljonäärejä. Mustakin ois voinut tulla jos mä oisin ollut ne. Mut en ollut.
ellauri159.html on line 864: Lemon tree very pretty and the lemon flower is sweet I´m waiting for you
ellauri159.html on line 872: The music of her laughter hid my father´s words from me: I´m waiting for you
ellauri159.html on line 881: She´d left me for another, it´s a common tale but true.
ellauri159.html on line 894: For those of you who are not familiar with Myers-Briggs or the MBTI (Myers-Briggs Type Indicator), it is a personality profiling system based on Jung’s typological theory that was developed by Katherine Cook Briggs and her daughter Isabel Briggs Myers. In the Myers-Briggs typology system, there are sixteen personality types consisting of four letters: E for extrovert or I for introvert, S for sensor or N for intuitive, T for thinker or F for feeler, and P for perceiver or J for judger. Psychologist David Keirsey later sorted these types into four temperaments. You can read more about Myers-Briggs here and find books about it here. Myers-Briggs typology can offer a lot of insight into how someone thinks, and in the case of an author, how someone writes.
ellauri159.html on line 951: ENFJs care intensely about people and are driven by a need for relational harmony. They tend to be warmly expressive and empathetic people who enjoy helping others reach their potential. ENFJ writers include Johann von Goethe, Matthieu Ricard, Erasmus of Rotterdam, and Erich Fromm. Learn more about how ENFJs write here.
ellauri159.html on line 956: INFJs have an inner world filled with ideas, symbols, and possibilities. They are passionate, idealistic, and have a deep concern for others. INFJ writers include Plato, Mary Wollstonecraft, Nathaniel Hawthorne, Dante Alighieri, Fyodor Dostoevsky, Agatha Christie, Charlotte Brontë, J.K. Rowling, Carl Jung, and Leo Tolstoy. Learn more about how INFJs write here.
ellauri159.html on line 969: ENTJs are forceful personalities who excel at conceptual strategy and executing plans. They are future-oriented and natural leaders. Robert James Waller and Sheryl Sandberg are two examples of ENTJ writers. Learn more about how ENTJs write here.
ellauri159.html on line 989: Note: I referenced the type descriptions at the Center for Applications of Psychological Type. Author types are based on research and educated guesses. No one can type a person with 100% accuracy except a professional or the person him/herself. If even they.
ellauri159.html on line 995: Es get their energy from people and activity in their external world. Spending time alone can leave them listless and bored. They enjoy interacting with a large group of friends and acquaintances. They generally act before reflecting.
ellauri159.html on line 998: Is get their energy from the internal world of thoughts and ideas. They enjoy interacting with small groups of people but find large groups draining. They generally reflect before acting.
ellauri159.html on line 1021: Begin scheduling a writing project as soon as you receive it. Jot down your ideas in a rough first draft to give yourself something tangible to work with. Be quick to see a theme forming in the draft, so this theme guides them through the development of the project.
ellauri159.html on line 1025: You are adept at writing technical materials, such as procedures, that require them to be clear and matter-of-fact. Since you’re unlikely to view writing as a means of self-expression, you should be efficient at writing corporate documents like annual reports, which can be draining for most other types.
ellauri159.html on line 1027: Express your beliefs with a strong voice and conversational tone. They are unlikely to include any personally revealing information, however. State yourr position, then back it up with concrete facts.
ellauri159.html on line 1033: Avoid writing about abstract ideas. Discussing the topic with a friend, particularly an intuitive type, may help you articulate an approach. Look for ways to add practical examples, such as case studies, to illustrate a theoretical concept.
ellauri159.html on line 1035: You may become blocked if the assignment isn’t well defined. You want to limit your choices early and write toward a specific goal. Try picturing a specific person who exemplifies your audience, and write for that person.
ellauri159.html on line 1039: You often enjoy telling stories based on personal experience. Consequently, your writing may take on a narrative form. The first draft may be largely anecdotal without a unifying thesis. Don´t worry, you can organize your work during the revision process.
ellauri159.html on line 1041: Write for an audience, seeing you want to hear how people were affected by your work. With sufficient encouragement and clear instructions, you might even be able adapt the piece to the expectations of a teacher, boss, or editor. A lack of feedback is likely to demotivate you. To avoid this, seek out an environment where people appreciate hearing your stuff over and over.
ellauri159.html on line 1043: You do well in a collaborative environment. You might enjoy writing plays, skits, or videos that illustrate your topic. You like gossip and writing about events and people, and may therefore gravitate toward journalism.
ellauri159.html on line 1046: Yoo respect authority and often cite experts in their writing. Avoid over-copying others, particularly if the subject is unfamiliar, theoretical, or impersonal. Look for ways to draw on your own experience or to explore how the topic affects people.
ellauri159.html on line 1048: Of course you would rather discuss the topic than write about it. Schedule your writing activities to allow sufficient time for composition. If you feel stuck, do something active like taking a walk or a beer. List your ideas to help develop an internal dialogue.
ellauri159.html on line 1055: View writing as a form of personal expression. Often write about topics you care about, although you may not let their own beliefs shine through. Prefer to present the facts, which you may do in great detail, then let readers make up their own mind!
ellauri159.html on line 1057: Be self-motivated and self-directed. However, when writing for a teacher, editor, or boss, you may want explicit instructions. If you don’t have a clear understanding of other people’s expectations, you may struggle in silence. Instead, try asking to see a model of what to work toward (for example, last year’s annual report or a term paper that earned an A). A concrete example will help alleviate confusion.
ellauri159.html on line 1059: Prefer to write alone in a consistent environment free of interruptions. You often find it uncomfortable to brainstorm in a group. Better research the topic first so you can be sure of getting the facts right.
ellauri159.html on line 1065: Don´t even try writing about abstract concepts. If an assignment requires you to write about theory, look for ways to relate the ideas to your experience or to a specific, positive effect on people’s lives. You might also benefit from talking through the challenges you face in their writing — though that´s a trait that’s more typical of extraverts, so forget it.
ellauri159.html on line 1067: You tend to state the obvious or otherwise display a lack of confidence. To combat this tendency, ask for specific feedback from a trusted writer friend. This will help you gauge your ability to communicate your point and your reader’s ability to understand and make connections. Show your work only to someone whom you know to be supportive. The opinions of those who nurture writers are worthwhile; the opinions of those who tear down writers are not.
ellauri159.html on line 1073: View writing as a means of disseminating information. You excel at business and scientific writing, because you organize and present data sequentially. You like to include statistics to prove the point, and to illustrate it with visuals such as charts and graphs.
ellauri159.html on line 1075: When starting a project, you want clear instructions or a model to work from. It is helpful to know what approach has succeeded in the past so you can use it as a framework. If instructions aren’t specific, you may be at a loss, so it’s best to ask for clarification, or just copy from a reliable model.
ellauri159.html on line 1097: It´s fine to procrastinate because you perform well under the pressure of deadlines whizzing past. You probably don’t enjoy working quietly for long stretches. Bring your earphones and be sure to schedule frequent breaks so you can re-energize.
ellauri159.html on line 1099: You may try some factual analysis but you have little inclination or enthusiasm for theories and abstractions. Orient your topic toward your own level, for achieving results. Include a call to action by all means.
ellauri159.html on line 1105: You tend to have a talent for language, especially spoken language. You enjoy telling jokes that convey an emotional or sensory experience. Your personal voice resonates in your writing, if any.
ellauri159.html on line 1109: Develop their ideas by talking to others, so you can make them your own. To capture the conversation, use a voice recorder or ask the other person to take notes. Otherwise, you may not understand a good idea in the moment, or you may forget about it before you get a chance to write it down. Remember you are lucky to get to laugh at each joke 3 times.
ellauri159.html on line 1115: You may procrastinate because writing is essentially an introverted activity, and you are a super extrovert. Be sure to schedule ample time for revision (your own and your poor teacher´s). Don´t worry, the first draft is sure be unfocused—full of ideas but without a unifying theme. The subsequent drafts will be the same, until your teacher can isolate your best ideas and weave them together more or less coherently.
ellauri159.html on line 1117: Try to visually capture the emotion of an experience by using italics, capitalization, and exclamation points. This can be effective in humor and is particularly funny in other forms of writing. Rely on your distinctive voice and flair for jokes and adult language.
ellauri159.html on line 1119: It is best to take a lighthearted approach to serious subjects, No need to consider both sides of an argument. Ask a writer friend to review the piece. Request that the feedback be very specific, better yet, a rewrite. Ask for a chunk price, don´t pay by the hour.
ellauri159.html on line 1127: Engage in a physical activity before writing to unlock your creativity. If the topic is not copulation, but instead something abstract or impersonal, reflect on its tangible implications, particularly its effect on people or animals, like how it might lead to copulation. This connection may help motivate you through the project.
ellauri159.html on line 1129: Enjoy writing about the natural world. Focusing on a sensation, such as fragrance or flavor, or a hot, slippery, hard or soft touch, can open a pathway into the subject matter. Look for ways to relate the topic to your personal experience. Think about the feelings that the experience evoked.
ellauri159.html on line 1131: Make sure you don´t gather too much information in the exploration stage or you don’t have a clear sense of direction left. If you feel overwhelmed, ask for help or talk to a trusted friend. Connect the topic to your values, like the value of money. Write without inhibition and let your voice shine. Remember, your drafts are for your eyes only. They’re the rough stone from which you sculpt the finished product. Your teacher will be happy to cross out the stuff that can´t be printed.
ellauri159.html on line 1141: You Want your writing to serve a practical purpose, such as explaining how to solve a problem. You tend to be a good troubleshooter (actually, a good troublemaker and sharpshooter too) with broad, specific knowledge that they can apply in high-pressure situations. Choose topics that allow you to draw on this ability. Then, jot down your ideas while conducting your research, rather than writing in your head. That´s way too hard, it´s like shooting with blanks. This will help you focus your ideas early so you don’t waste time gathering extraneous information.
ellauri159.html on line 1143: Work independently and prefer a quiet environment. If you must write collaboratively, seek out tasks that will allow you to work alone or with someone whose expertise you value. Unlike most other sensing types (the wimps), you don’t want detailed instructions or specific feedback. In fact, you may have to shoot if they try. Just ask for general guidelines that allow you flexibility. They may try to impose rules you regard as useless, like firearms restrictions.
ellauri159.html on line 1149: Focus on the concrete and avoid useless abstract concepts. As a result, your writing will lack a unifying theme that communicates the author’s purpose to those who do not need to know. Be sure to incorporate an organizing principle or chart, such as problem–solution, to serve as a roadmap for the intended reader, for example on a separate crypted page.
ellauri159.html on line 1151: Write to steal their ideas to develop yours rather than to please an audience. If your goal is to communicate your ideas to others (god beware), be sure to organize your work so that the subject folds logically. This will likely come easily to you if you invest the time. Also, engage your side to the battle by relating the subject to their personal experience. If you don’t feel comfortable writing about your own experience, write about something you’ve observed, or what the commies or aliens are likely up to.
ellauri159.html on line 1157: You prefer a brainstorm before you start writing. You tend to see connections between unrelated things, so one idea will quickly generate another. Allow yourself plenty of time for this activity, but be sure to set an end date to keep your project on track. After the brainstorming phase, discard tangential ideas. Focus on the strongest ones so you don’t get overwhelmed when it comes time to flesh out the details.
ellauri159.html on line 1159: You work best when they have the freedom to follow your own process and timeline. Estimate how long you’ll need to complete each task, then add 50% and a cushion. Set milestones along the way only to remove them as you go. Incorporate a lot of time for breaks. If your energy wanes, meet with a writer friend for coffee or other libation, and discuss your ideas. If the project permits, consider copulating with a co-writer.
ellauri159.html on line 1161: You do your best writing when they feel personally invested in the topic. Use your wrong sense of empathy to immerse yourself in the subject, much as actors immerse themselves in a character. (Choose a subject you really fancy to immerse yourself in.) To stay inspired, look for ways to connect the writing to your ideals. If you’re a technical writer, create a human mental avatar of your technology and use your writer’s voice to “speak” to it.
ellauri159.html on line 1167: It´s OK to postpone starting a project if the topic doesn’t grab you. When at a deadline, use your prolific imagination to find an angle that interests you. Free-write or cluster to generate ideas. Look to newspapers, magazines, or the internet for inspiration. Write a strong opening paragraph to get your creativity flowing.
ellauri159.html on line 1169: You may burn bright during the early stages of a project but fade before they reach the end. To avoid this pattern, take periodic breaks. Spend time with friends. Let the subject percolate in your unconscious mind. You’ll come back to the project with new inspiration for that final push toward completion. Basically, be lazy, it pays off.
ellauri159.html on line 1171: We know you have no great love for facts and details. Leave enough time at the end to check that you’ve included sufficient objective data. Strive for balance and fairness, include both facts and alternative facts. Avoid over-reliance on personal insight. Ask a trusted friend to review your writing with a critical eye. Your work will be stronger for it. And, WtF, you can always just ignore them.
ellauri159.html on line 1175: You first estimate accurately how long a writing project will take. Then you generally dive into the first draft and develop a framework (table of contents). You may find it helpful to start with the closing paragraph to give yourself an end point to strive for. Don’t let this limit you, though: be prepared to rearrange the structure and change your conclusions as you explore the subject in more depth.
ellauri159.html on line 1179: You focus your writing on received values and ideals. You use polished language to persuade. You want to influence people’s lives for the betterment of the individual and society. If you’re a technical writer, you focus your talent on expressing a complex idea simplistically so school kids understand it. Recognize that this gift benefits your readers by helping them perform their menial tasks more effectively.
ellauri159.html on line 1181: Naturally you adopt a preceptorial conversational tone in your writing. You often use imaginative and hyperbolic language to illustrate a point like 'smoking kills'. You have a talent for seizing on subtleties and choosing the exact word to convey a not so subtle idea. You always consider how your writing affects their audience. You notice if your audience is passing notes behind your back.
ellauri159.html on line 1187: You are motivated by a desire for completion and can become impatient if you feel your students are progressing too slowly. Don’t waste time in the beginning trying to craft a graceful expression on your face; your students know you. Let your ideas flow, then polish during intermission. Accept that teaching is a process, so you may not get immediate results. Don’t rush through the final stages; include facts that support personal stories or observations, or borrow stories from the Divine Teacher, the Bible is full of them.
ellauri159.html on line 1193: You work best in a quiet environment where you cannot be interrupted. You reflect on the topic before you begin writing, mentally structuring the material and looking for patterns. Don’t allow yourself to be rushed into starting a project before you’re ready. You are generally good at estimating how long this preparation stage will take. When you finally sit down to write, their ideas tend to be well-developed and organized. Their language may seem formal at first. If that’s the case for you, don’t fight it—you can soften this tendency during revision.
ellauri159.html on line 1195: You prefer writing about personal topics. You may encounter difficulty if the topic isn’t meaningful to you. If so, try different angles until you find one that engages you. If you’re a technical writer, for example, you can take pride in knowing that when you write clear instructions, you help your customers perform their tasks quickly and effectively. This sense of meddling with people’s lives is important to writers.
ellauri159.html on line 1197: You dislike writing according to a predetermined structure. You want control over their own creative process. You are drawn to original pictures and imaginative symbols. When revising a draft, search for a central, unifying theme, and articulate it for your reader. At the same time, avoid trying too hard to be unique. Instead, aim for authenticity, remember to mention the sources of the pictures.
ellauri159.html on line 1199: When you strive for eloquence, avoid wasting time polishing an early draft or searching too long for the exact word. Instead, get your ideas down. Don’t be afraid to use clichés—wait until the revision stage to fix problems. There’s no point in perfecting something that may get cut later. Anyway, clichés are fine. We use them all the time.
ellauri159.html on line 1201: You enjoy colorful and figurative language, and like to infuse your work with images of your personal underware. At the same time, however, your writing may be too abstract for their readers, they want to see you inside them. During revision, add concrete details. In creative writing, appeal to the five senses and the 9 mortal sins. In freelance writing, include specifics like percentages and dollar amounts to get the audience´s attention. In technical writing, find out whether the customer needs to use a flat-head or a cross-head screwdriver (our dishwasher installer guys did not have a flathead anymore, I had to loan them one), and what the recommended torque is. These may be boring details to you, but they’re essential for your male reader. Wrong head, no screw.
ellauri159.html on line 1203: You tend to communicate passionately about your beliefs. You tend to start writing before finishing research on life, the universe, and everything, wanting to commit your half-baked insights to paper. Be sure to gather enough data to support your position, and include alternative facts for balance. This is one arena where it may be healthy to indulge your perfectionist tendencies. Get the facts right enough to maintain plausibility.
ellauri159.html on line 1205: Guys like you tend to be easily hurt by criticism, especially when it comes to their writing, or their sexual performance. Because they generally keep their writing and wanking private until they think it’s finished, they may not have a good sense of the look and feel to others. Consider showing your work and your tool to a trusted friend or colleague for advice before you begin the final round. This will help you better connect with your audience, which is important to you, I know.
ellauri159.html on line 1207: According to PersonalityDesk.com, INFJs are the Myers-Briggs type most likely to express marital dissatisfaction. When I first read this, it puzzled me. After all, INFJs are adept at solving problems involving people. In fact, INFJs are so good at solving problems that they may unconsciously scan their environment looking for ways to improve relationships. This, I think, is what leads to the dissatisfaction.
ellauri159.html on line 1213: Perhaps this is what draws me to writing women’s fiction. I can create relationship problems, which I can then go about solving, without hurting anyone but my fictional characters in the process. Real life, unfortunately, doesn’t work that way. The INFJs’ search for perfection can damage otherwise good relationships. So I propose a revised Serenity Prayer for INFJs: God grant me the serenity to accept the things I cannot change. Period. Oh, I got my period.
ellauri159.html on line 1219: You prefer writing about your own personal topics. You may lose your creative drive if the subject isn’t about you. If so, try taking an angle that allows you to write about your feelings on the topic, if not you yourself. If you’re a technical writer, look for ways to connect with readers by anticipating and meeting their needs. Or you can use your tech knowledge to write another Gravity´s Rainbow. But don´t expect your employer to like it.
ellauri159.html on line 1223: Strive for elegance in language. You can never polish the work too soon. You tend to write long, meandering first drafts, so you’ll likely need to synthesize and cut material later. Save the search for that perfect metaphor until the revision stage.
ellauri159.html on line 1224: You make the mistake to write in purely abstract terms. That just won´t do these days. You must communicate values and personal television through your writing. Nobody is interesting in abstractions. They search for the meaning behind the facts, and so consider the facts themselves to be of marginal importance. This is true; however, throw in some facts to dazzle your readers, like Bob Heinlein. During revision, add concrete details like the size of Peewee´s bra. Appeal to the five senses. Include Peeweeś vital statistics. Incorporate other points of view for balance. Make sure your research backs up your conclusion.
ellauri159.html on line 1226: Try to be sensitive to criticism. It won´t do to just turn a deaf ear. Consider showing your work to a trusted friend or colleague at a safe distance before you begin the final draft. This feedback may be especially helpful in focusing your work and ensuring that it includes enough sex to sway your audience to watch your missionary position.
ellauri159.html on line 1230: You like to start projects first. You often map out their ideas to everyone to visualize the big picture before you begin writing. You sense how your various opinions flow together logically and build on one another. Because you develop a clear picture early on, you might reach a conclusion and skip writing completely before finishing your research. To ensure a balanced product, stay open to new information that may change your perspective. Don´t listen to idiots, however.
ellauri159.html on line 1234: You want a good set of guidelines at the beginning of the project, but you also want the freedom to write your own guidelines. If a writing project involves others, you try to take the lead. You naturally envision how things ought to be—that is, your way. Efficient and strategically organized. But keep in mind that others might not share your vision. Imbeciles! When stepping forward to fill a leadership vacuum, seek buy-in from the group. Side payments may be indicated.
ellauri159.html on line 1238: Enjoy making decisions! No need to respond to new data once you’ve got a clear, big-picture view of the topic. Others may seek feedback from you but do not give it, nor act on other people´s feedback, rely instead on your own judgment. This strategy can cause you to miss unimportant information — a drawback no real Marshal finds mortifying. Be aware of this tendency before you start unconsciously fighting it.
ellauri159.html on line 1240: With the desire for efficiency, you must sometimes be terse. Be sure to consider audience reaction. "Shut up!" is a good terse riposte. You already know how ideas relate to one another. Unless you’re writing for an audience of experts, assume readers know nothing about the topic. They don´t. Include faked data if necessary to support your conclusions. In your eagerness to finish, don’t skimp on those touches that will elevate your writing from good to great. You want to be great, not just good. Alexander the Good? Friedrich the Good? Catherine the Good? Naaw.
ellauri159.html on line 1246: You’re rarely at a loss for wacky ideas. While many people struggle to find a topic, you may have difficulty limiting yourself to just one. You may enjoy exploring controversial subjects or devising clever solutions to problems. You have fun playing with different possibilities, and see where they lead you. To classroom corner or to prison most likely.
ellauri159.html on line 1252: You are motivated by a desire to innovate. You tend to seek a unique approach even to ordinary topics. Conversely, you tend to be good at making complex subjects simple and interesting ones boring. Stay focused, and let your desire to prove your competence and ingenuity drive you forward until the project is complete. Dont run around like the crazy fox in Kamalat eläimet (Awful Animals). Your medical diagnosis is ADHD.
ellauri159.html on line 1256: You may excel at satire, and humor can liven up your work. Make sure your tone is appropriate for the piece and for the audience. Aarne Kinnunen´s works on good taste in humor are very helpful. You may find it helpful to include a personal story or two, rather than relying on cold logic alone to make your point. (You are so close to ESFP - Esiintyjä that it is hard to see the diff - maybe you two are like Dumb and Dumber.)
ellauri159.html on line 1268: Henry: Thank Heavens for Zoltán Karpáthy. This evening, sir, you did it! You did it! You did it!
ellauri159.html on line 1269: If it hadn´t been for him I would have died of boredom. We know that we have said it,
ellauri159.html on line 1277: You tend to be good at organizing ideas and weeding out logical inconsistency. You have a natural propensity for clarifying the complex. But you will likely need to make a conscious effort to include the personal dimensions of a topic. (Well I do, no two ways about that!) During revision, look for places where you can add examples or anecdotes, if appropriate, to illustrate the facts. This engages the reader and brings theoretical principles to life. (I do this too, lotsa images and anecdotes and all!)
ellauri159.html on line 1279: You’re motivated by your search for knowledge. An unconventional thinker, you have little regard for the common way of doing things. Chances are, formulas like “Top 5 Reasons Your Blog Should Have a Top 5 List” won’t appeal to you. Instead, you strive to surpass the ordinary. As an architect, you may experience the following pitfalls:
ellauri159.html on line 1281: You like complex, theoretical subjects, and you use your wide vocabulary in your writing. To enhance readability, choose the simplest word that communicates an idea accurately. You may sometimes make intuitive leaps that are unclear to your audience. Illustrate connections even if they seem obvious to you. To ensure that your message is clear, ask for feedback from someone you trust.
ellauri159.html on line 1283: You enjoy seeking knowledge for its own sake. Once you’ve solved the puzzle, though, you might lose interest in writing about what you’ve learned. It may be best to begin drafting even while you’re conducting your research. Treat the writing itself as a problem to solve. This may keep you energized until the project is complete.
ellauri159.html on line 1291: Having a I in the formula, you like to work independently. You require long periods of concentration to form mental models. You focus deeply on the task, blocking out distractions. To facilitate this, better find a secluded place to work. Schedule your writing for a time when you won’t be interrupted. Let others know that you need time alone.
ellauri159.html on line 1295: If they write anything but checks, their writing can have a sense of inevitability, presenting an orderly progression of facts and ideas that can lead to only one possible conclusion. Their authoritative voice can instill a sense of comfort and trust in readers. Make sure that trust is warranted—use your natural skepticism to seek out possible flaws in your reasoning and research. Steer clear of the anti-trust laws, they can cut your earnings.
ellauri159.html on line 1297: You are happy and motivated with your personal vision. Original thinkers have little regard for convention. They want things to make sense according to their own logical standards, and they will discard anything that doesn’t. For this reason, they tend to enjoy technical subjects. They often wear visual aids like Google spectacles that support and clarify their writing. If you’re one of these guys, one path to success as a writer is to draw on your natural curiosity about how things work and your talent for explaining this for others. But beware of the pitfalls!
ellauri159.html on line 1299: When you´re weeding out information and people that aren’t pertinent to the project, be sure to keep the need of an audience in mind, however. Don´t decimate all and everybody. Rich and few is good; a few lousy beggars is not. Where appropriate, include personal anecdotes to engage the reader. Don’t scale down to mere facts. Hire an ENT to invent jokes.
ellauri159.html on line 1301: To control your workplace and steal their original ideas, make sure you do so within the parameters of the project. If you’re a freelance writer, for example, remember that you’re writing for an editor, not for yourself. So get rid of the editor, or become one yourself. If something about the assignment doesn’t make sense to you, don’t ignore it—seek clarification. Or sue them.
ellauri159.html on line 1303: Setting a high standard for oneself can become frustrating if others can’t achieve it. Avoid pushing yourself toward an unprofitable goal. Tap into your desire for efficiency and recognize when 99% are expendable. And if you need help, buy it. Other people don’t want you to be perfect—they want you to pay them megabucks. That is much more interesting.
ellauri159.html on line 1307: Avatar socialising in the 2003 virtual world for a Second Life. ellauri159.html on line 1329: Were I obliged to give a short name to the attitude in question, I should call it that of radical empiricism, in spite of the fact that such brief nicknames are nowhere more misleading than in philosophy. I say 'empiricism,' because it is contented to regard its most assured conclusions concerning matters of fact as hypotheses liable to modification in the course of future experience; and I say 'radical,' because it treats the doctrine of monism itself as an hypothesis, and, {viii} unlike so much of the half-way empiricism that is current under the name of positivism or agnosticism or scientific naturalism, it does not dogmatically affirm monism as something with which all experience has got to square. The difference between monism and pluralism is perhaps the most pregnant of all the differences in philosophy. Primâ facie the world is a pluralism; as we find it, its unity seems to be that of any collection; and our higher thinking consists chiefly of an effort to redeem it from that first crude form.
ellauri159.html on line 1345: I was born here in Amsterdam. My father was a land holder of 700 acres [2.8 km²] here, adjoining the city on both sides of the river, and lived, as I now live, in a large brick house on the south bank of the Mohawk visible as you enter Amsterdam from the east. I was his only child, and went a good deal my own way. I ran to machinery, by fancy; patented among other devices a swathing reaper which is very successful. I was of loose and wandering ways. And was a successful gambler through the Tweed regime -- made "bar'ls" of money, and threw it away. I was a fancy gymnast also, and have had some heavy fights, notable one of forty minutes with Ed. Mullett, whom I left senseless. This was mere fancy. I never lifted an angry hand against man, woman or child -- all fun -- for me. ....I do farming in a way, but am much idle. I have been a sort of pet of the city, and think I should be missed. In a large vote taken by one of the daily papers here a month or so ago as to who were the 12 leading citizens, I was 6th in the 12, and sole in my class. So you see, if Sparta has many a worthier son, I am still boss in the department I prefer.
ellauri159.html on line 1349: He was born in 1832 and lived for eighty-six years. During that time he wrote much, but unsystematically. His favorite form of publication was letters to newspapers, mainly local newspapers with a small circulation. These letters dealt with an astonishing diversity of subjects, from local petty politics or the tricks of spiritualist mediums to principles of industry and finance and profundities of metaphysics.
ellauri159.html on line 1351: Early books included The Philosophy of Justice Between God and Man (1851) and Optimism: The Lesson of Ages (1860), a Christian mystical vision of the pursuit of happiness from Blood´s distinctly American perspective; on the title page of the book, Blood described it as "A compendium of democratic theology, designed to illustrate necessities whereby all things are as they are, and to reconcile the discontents of men with the perfect love and power of ever-present God." During his lifetime he was best known for his poetry, which included The Bride of the Iconoclast, Justice, and The Colonnades. According to Christopher Nelson, Blood was a direct influence on William James´ The Varieties of Religious Experience as well on James´s concept of Sciousness, prime reality consciousness without a sense of self.
ellauri159.html on line 1369: Be brave, for thou art watching thee ; be kind,
ellauri159.html on line 1377: Or was´t a rain man´s gift, and shall for both go hard.
ellauri159.html on line 1382: Hypotheses and options, 1. Pascal's wager, 5. Clifford's veto, 8. Psychological causes of belief, 9. Thesis of the Essay, 11. Empiricism and absolutism, 12. Objective certitude and its unattainability, 13. Two different sorts of risks in believing, 17. Some risk unavoidable, 19. Faith may bring forth its own verification, 22. Logical conditions of religious belief, 25.
ellauri159.html on line 1391: Temperamental Optimism and Pessimism, 33. How reconcile with life one bent on suicide? 38. Religious melancholy and its cure, 39. Decay of Natural Theology, 43. Instinctive antidotes to pessimism, 46. Religion involves belief in an unseen extension of the world, 51. Scientific positivism, 52. Doubt actuates conduct as much as belief does, 54. To deny certain faiths is logically absurd, for they make their objects true, 56. Conclusion, 6l.
ellauri159.html on line 1399: Prestige of Physiology, 112. Plan of neural action, 113. God the mind's adequate object, 116. Contrast between world as perceived and as conceived, 118. God, 120. The mind's three departments, 123. Science due to a subjective demand, 129. Theism a mean between two extremes, 134. Gnosticism, 137. No intellection except for practical ends, 140. Conclusion, 142.
ellauri159.html on line 1423: The unclassified residuum, 299. The Society for Psychical Research and its history, 303. Thought-transference, 308. Gurney's work, 309. The census of hallucinations, 312. Mediumship, 313. The 'subliminal self,' 315. 'Science' and her counter-presumptions, 317. The scientific character of Mr. Myers's work, 320. The mechanical-impersonal view of life versus the personal-romantic view, 324.
ellauri160.html on line 45: My hair had hardly covered my forehead. While my hair was still cut straight across my forehead
ellauri160.html on line 57: That even unto death I would await you by my post Forever and forever, and forever.
ellauri160.html on line 70: And I fear for my bright cheeks, lest they fade. I grow older.
ellauri160.html on line 72: Send me a message home ahead! Please let me know beforehand,
ellauri160.html on line 124: Pound was born in 1885 in a two-story cupboard house in Hailey, Idaho Territory, the only child of Homer Loomis Pound (1858–1942) and Isabel Weston (1860–1948), who married in 1884. Homer had worked in Hailey since 1883 as registrar of the General Land Office. Pound's grandfather, Thaddeus Coleman Pound, a Republican Congressman and the 10th Lieutenant Governor of Wisconsin, had secured him the appointment. Homer had previously worked for Thaddeus in the lumber business.
ellauri160.html on line 130: In 1897, aged 12, he transferred to Cheltenham Military Academy (CMA), where he wore an American Civil War-style uniform and was taught drilling and how to shoot. The following year he made his first trip overseas, a three-month tour with his mother and Aunt Frank, who took him to England, Belgium, Germany, Switzerland, Italy, Spain, and Morocco. He attended CMA until 1900, at times as a boarder, but it seems he did not graduate.
ellauri160.html on line 136: From September 1907 Pound taught French and Spanish at Wabash College, a Presbyterian college with 345 students in Crawfordsville, Indiana, which he called "the sixth circle of hell". Se oli Ezran Kouvola. One former student remembered him as a breath of fresh air; another said he was "exhibitionist, egotistic, self-centered and self-indulgent".
ellauri160.html on line 138: He was dismissed after a few months. Smoking was forbidden, but he would smoke cigarillos in his room in the same corridor as the president's office. He was asked to leave the college in January 1908 when his landladies, Ida and Belle Hall, found a woman in his room. Shocked at having been fired, he left for Europe soon after, sailing from New York in March on the RMS Slavonia.
ellauri160.html on line 140: In January and February 1909, after the death of John Churton Collins left a vacancy, Pound lectured for an hour a week in the evenings on "The Development of Literature in Southern Europe" at the Regent Street Polytechnic.
ellauri160.html on line 141: Mornings might be spent in the British Museum Reading Room, followed by lunch at the Vienna Café on Oxford Street, where Pound first met Wyndham Lewis in 1910. "There were mysterious figures / that emerged from recondite recesses / and ate at the WIENER CAFÉ". Ford Madox Ford described Pound as "approaching with the step of a dancer, making passes with a cane at an imaginary opponent":
ellauri160.html on line 147: Through the Shakespears, he was introduced to the poet W. B. Yeats, Olivia Shakespear's former lover. He had already sent Yeats a copy of A Lume Spento, and Yeats had apparently found it "charming".
ellauri160.html on line 149: London found Pound amusing. The newspapers interviewed him, and he was mentioned in Punch magazine, which on 23 June 1909 described "Mr. Ezekiel Ton" as "the most remarkable thing in poetry since Robert Browning ... blending the imagery of the unfettered West, the vocabulary of Wardour Street, and the sinister abandon of Borgiac Italy". The phrase "Wardour Street English" denotes the use of near-obsolete words for effect, such as anent; this derives from the once great number of antique shops in the area. anent means about, concerning. Did you know?
ellauri160.html on line 153: In June 1910 Pound returned for eight months to the United States. Although he loved New York, he felt alienated by the commercialism and newcomers from Eastern and Southern Europe who were displacing the white Anglo-Saxon Protestants. The recently built New York Public Library Main Branch he found especially offensive. It was during this period that his antisemitism became apparent; he referred in Patria Mia to the "detestable qualities" of Jews.
ellauri160.html on line 155: After persuading his parents to finance his passage back to Europe, he sailed from New York on the R.M.S. Mauretania on 22 February 1911. It was nearly 30 years—April 1939—before he visited the U.S. again.
ellauri160.html on line 171: Poetry published Pound's "A Few Don'ts by an Imagist" in March 1913. Superfluous words, particularly adjectives, should be avoided (Ahha! This is where Stephen King comes in) as well as expressions like "dim lands of peace". He wrote: "It dulls the image. It mixes an abstraction with the concrete. It comes from the writer's not realizing that the natural object is always the adequate symbol. Just say 'lands'." Poets should "go in fear of abstractions". He wanted Imagisme "to stand for hard light, clear edges", he wrote later to Amy Lowell.
ellauri160.html on line 173: The New England poet Amy Lowell, who was to win the Pulitzer Prize for Poetry in 1926, was apparently unhappy that only one of her poems had appeared in Des Imagistes. Ford Madox Hueffer announced that he had been an Imagiste long before Lowell and Pound, and that he doubted their qualifications.
ellauri160.html on line 176: H.D. and Aldington were moving away from Pound's understanding of Imagisme anyway, as he aligned himself with Lewis's ideas. Lowell agreed to finance an annual anthology of Imagiste poets, but she insisted on democracy; according to Aldington, she "proposed a Boston Tea Party for Ezra" and an end to his despotic rule. Upset at Lowell, Pound began to call Imagisme "Amygism"; he declared the movement dead and asked the group not to call themselves Imagistes. Not accepting that it was Pound's invention, they refused and Anglicized the term.
ellauri160.html on line 178: In the summer of 1913 Pound became literary editor of The Egoist, a journal founded by the suffragette Dora Marsden. At the suggestion of W. B. Yeats, Pound encouraged James Joyce in December of that year to submit his work. Harriet Shaw Weaver accepted it for The Egoist, which serialized it from 2 February 1914, despite the printers objecting to words like "fart" and "ballocks", and fearing prosecution over Stephen Dedalus's thoughts about prostitutes. Joyce wrote to Yeats: "I can never thank you enough for having brought me into relation with your friend Ezra Pound who is indeed a miracle worker."
ellauri160.html on line 182: Samuel Putnam knew Pound in Paris in the 1920s and described him as stubborn, contrary, cantankerous, bossy, touchy, and "devoid of humor"; he was "an American small-towner", in Putnam's view. His attitude caused him trouble in both London and Paris. English women, with their "preponderantly derivative" minds, were inferior to American women who had minds of their own, he wrote in the New Age. The English sense of what was right was based on respect for property, not morality. "Perched on the rotten shell of a crumbling empire", London had lost its energy. England's best authors—Conrad, Hudson, James, and Yeats—were not English. English writers and critics were ignorant, he wrote in 1913.
ellauri160.html on line 184: Apparently Ezra had not read the empiricist philosophers (Hobbes, Locke, Hume, Smith), who literally equate morality with respect for property.
ellauri160.html on line 188: On 22 September 1914 T. S. Eliot traveled from Merton College, Oxford, with an introduction from Conrad Aiken, to have Pound read Eliot's unpublished "The Love Song of J. Alfred Prufrock". Pound wrote to Harriet Monroe, editor of Poetry, on 30 September to say that Eliot—who was at Oxford on a fellowship from Harvard—had "sent in the best poem I have yet had or seen from an American ... He has actually trained himself and modernized himself on his own." Monroe did not like Prufrock's "very European world-weariness", according to Humphrey Carpenter, but she published it anyway, in June 1915.
ellauri160.html on line 196: Harriet Monroe, editor of Poetry, published a letter in April 1919 from a professor of Latin, W. G. Hale, who found "about three-score errors" in the text; he said Pound was "incredibly ignorant of Latin", that "much of what he makes his author say is unintelligible", and that "If Mr. Pound were a professor of Latin, there would be nothing left for him but suicide" (adding "I do not counsel this"). Pound replied to Monroe: "Cat-piss and porcupines!! The thing is no more a translation than my 'Altaforte' is a translation, or than Fitzgerald's Omar is a translation."
ellauri160.html on line 200: After the publication of Cathay, Pound mentioned that he was working on a long poem. He described it in September 1915 as a "cryselephantine poem of immeasurable length which will occupy me for the next four decades unless it becomes a bore".
ellauri160.html on line 204: His obituary in The Times described it as not a great poem, because of the lack of structure, but a great improvisation: "The exasperating form permits the occasional, and in the early Cantos and in The Pisan Cantos not so occasional, irruption of passages of great poetry, hot and burning lava breaking through the cracks in piles of boring scree."
ellauri160.html on line 211: Hemingway, then aged 22, moved to Paris with his wife, Hadley Richardson, and letters of introduction from Sherwood Anderson. In February 1922 the Hemingways visited the Pounds for tea. Although Pound was 14 years older, the men became friends; Hemingway assumed the status of pupil and asked Pound to edit his short stories. Pound introduced him to his contacts, including Lewis, Ford, John Peale Bishop, Malcolm Cowley, and Derek Patmore, while Hemingway tried to teach Pound to box. Hemingway was a drinker, Ezra not.
ellauri160.html on line 219: Pound's contribution to poetry began in the early 20th century with his role in developing Imagism, a movement stressing precision and economy of language. Working in London as foreign editor of several American literary magazines, he helped discover and shape the work of contemporaries such as T. S. Eliot, Ernest Hemingway, and James Joyce. He was responsible for the 1914 serialization of Joyce's A Portrait of the Artist as a Young Man, the 1915 publication of Eliot's "The Love Song of J. Alfred Prufrock", and the serialization from 1918 of Joyce's Ulysses. Hemingway wrote in 1932 that, for poets born in the late 19th or early 20th century, not to be influenced by Pound would be "like passing through a great blizzard and not feeling it's cold."
ellauri160.html on line 221: Angered by the carnage of World War I, Pound blamed the war on finance capitalism, which he called "usury". He was completely right. He moved to Italy in 1924 and through the 1930s and 1940s promoted an economic theory known as social credit, wrote for publications owned by the British fascist Sir Oswald Mosley, embraced Benito Mussolini's fascism, and expressed support for Adolf Hitler. During World War II and the Holocaust in Italy, he made hundreds of paid radio broadcasts for the Italian government, including in German-occupied Italy, attacking the United States, Franklin D. Roosevelt, Great Britain, international finance, munitions makers and mongers, and Jews, among others, as causes, abettors and prolongers of the world war, as a result of which he was arrested in 1945 by American forces in Italy on charges of treason. He spent months in a U.S. military camp in Pisa, including three weeks in an outdoor steel cage. Deemed unfit to stand trial, he was incarcerated in St. Elizabeths psychiatric hospital in Washington, D.C., for over 12 years. Nothing has changed: this sounds precisely like the U.S. decades long persecution of Assange.
ellauri160.html on line 223: While in custody in Italy, Pound began work on sections of The Cantos that were published as The Pisan Cantos (1948), for which he was awarded the Bollingen Prize for Poetry in 1949 by the Library of Congress, causing enormous controversy. After a campaign by his fellow writers, he was released from St. Elizabeths in 1958 and lived in Italy until his death in 1972. His economic and political views have ensured that his life and work remain controversial. He is popular with the alt-right but his opinions about usury forever condemn him in the circles of New York money liberals.
ellauri160.html on line 312: Fukuyama is known for his book The End of History and the Last Man (1992), which argues that the worldwide spread of liberal democracies and free-market capitalism of the West and its lifestyle may signal the end point of humanity´s sociocultural evolution and become the final form of human government. However, his subsequent book Trust: Social Virtues and Creation of Prosperity (1995) modified his earlier position to acknowledge that culture cannot be cleanly separated from economics. Fukuyama is also associated with the rise of the neoconservative movement, from which he has since distanced himself.
ellauri160.html on line 314: Francis Fukuyama was born in the Hyde Park neighborhood of Chicago, Illinois, United States. His paternal grandfather fled the Russo-Japanese War in 1905 and started a shop on the west coast before being interned in the Second World War. His father, Yoshio Fukuyama, a second-generation Japanese American, was trained as a minister in the Congregational Church, received a doctorate in sociology from the University of Chicago, and taught religious studies. His mother, Toshiko Kawata Fukuyama (河田敏子), was born in Kyoto, Japan, and was the daughter of Shiro Kawata (河田嗣郎), founder of the Economics Department of Kyoto University and first president of Osaka City University. Francis grew up in Manhattan as an only child, had little contact with Japanese culture, and did not learn Japanese.
ellauri160.html on line 316: Fukuyama received his Bachelor of Arts degree in classics from Cornell University, where he studied political philosophy under Allan Bloom. He initially pursued graduate studies in comparative literature at Yale University, going to Paris for six months to study under Roland Barthes and Jacques Derrida but became disillusioned and switched to political science at Harvard University. There, he studied with Samuel P. Huntington and Harvey Mansfield, among others. He earned his Ph.D. in political science at Harvard for his thesis on Soviet threats to intervene in the Middle East. In 1979, he joined the global policy think tank RAND Corporation. Eli vittua se mikään simpanssitutkija oli, Ellei sitten tutkinut omaa napanöyhtää, kun on ilmetyn bonobon näkönenkin. Kokeili taskuaan ja kaikki oli tallella, kelpas hymyillä.
ellauri160.html on line 321: Pekka Kustaa Parkkinen (4. kesäkuuta 1940 Helsinki – 8. toukokuuta 1992 Helsinki) oli tuottelias suomalainen kirjailija ja kääntäjä. Proosassaan hän kuvasi väljällä, puheenomaisella kielellä näkemyksiään kulutusyhteiskunnan varjopuolista. Hänen teoksiensa hallitsevina aihepiireinä ovat rakkaus ja sen ristiriidat. Parkkista on kuvattu myös kommentoivaksi yhteiskuntakriitikoksi ja arjen kuvailijaksi. Runoilijana Parkkinen on aforistinen kiteyttäjä. (Valitut runot, Pekka Parkkinen - Kihniön Kukka ja Kirja Oy)
ellauri160.html on line 378: Jos olen enemmän kiinnostunut omasta tyydytyksestäni kuin kumppanistani ihmisenä, rakkaus voi muodostua päihteeksi jota käytetään, johon paetaan. Toisesta ihmisestä ei sittenkään ole vapahtajaksi, ellei hän ole hyvin voideltu. Jos hänestä yrittää sellaisen tehdä, on pettymys molemminpuolinen ja euforian jälkeen seuraa kyrvänpääkipu, sielunelimen krapula.
ellauri160.html on line 393: Set keel to breakers, forth on the godly sea, and Pantiin kokka vesille, ja eiku merelle,
ellauri160.html on line 409: Aforesaid by Circe. Em Kirken paikkaan.
ellauri160.html on line 426: Pallor upon me, cried to my men for more beasts; Mä silminnähden kalpenin, huusin pojille
ellauri160.html on line 447: “A man of no fortune, and with a name to come. Onneton kaveri, jonka nimi on kielen kärjellä.
ellauri160.html on line 478: 1Avernus was an ancient name for a volcanic crater near Cumae (Cuma), Italy, in the region of Campania west of Naples. Part of the Phlegraean Fields of volcanoes, Avernus is approximately 3.2 kilometres (2.0 mi) in circumference. Within the crater is Lake Avernus (Lago d´Averno). Vittuako noi anglosaxit aina sotkee jotain Vergiliusta kreikkalaiseen antiikkiin. Ne on moukkia.
ellauri160.html on line 488: 6This phrase comes from Dartona's Homeric Hymns. The particular line appears in the "Second Hymn to Aphrodite." Scholars provide a variety of translations for the passage. Kearns's translation reads: "the high places [walls, fortifications] of Cyprus are her appointed realm" (25).
ellauri160.html on line 489: The Homeric Hymns (Ancient Greek: Ὁμηρικοὶ ὕμνοι, romanized: Homērikoì húmnoi) are a collection of thirty-three anonymous ancient Greek hymns celebrating individual gods. The hymns are "Homeric" in the sense that they employ the same epic meter—dactylic hexameter—as the Iliad and Odyssey, use many similar formulas and are couched in the same dialect.
ellauri160.html on line 491: 7The golden bough of Argicida - Formula of address for Hermes. "Argicida" is the Latin translation of the epithet Ἀργειφόντης ("Argeiphontes" - slayer of Argus) which is always applied to him, whereas the golden bough is Hermes´ caduceus, or wand. PL. Hermes has an appearance in the other Hymn to Aphrodite (no. V), printed in the Divus volume. Eli se em. kyrvännäköinen tirso-sauva. It all figures. Mua ärsyttää Dos Vidaxen Tirson musta pässintukka, menis parturiin. Luupää.
ellauri160.html on line 633: Within the center is the Adversary form of Samael – Asmodeus. The Cabalists compose Samael as being the Devil of the Tarot, and Asmodeus as a bestial man in a crouching position. The “Rosh Satanim” or “Head of Devils” whose elixir is “Sain ha-mawet”, the poison begetting life in both darkness and light. The “Angel of Death” who is Samael is indeed Ahriman or Satan, the Adversary along with his Bride, Lilith or Az. Asmodeus is a Son of Samael/Ahriman whose consort is a younger daughter of Lilith. Aeshma/Asmodeus is a powerful spirit who manifests in matter through the individual whose path is of the fallen ones.
ellauri160.html on line 637: According to the Zohar, after Cain kills Abel, Adam separates from Eve for 130 years. During this time, Lilith and Naamah seduce him and bear his demonic children, who became the Plagues of Mankind. She and Lilith cause epilepsy in children.
ellauri160.html on line 639: In another story from the Zohar, Naamah and Lilith are said to have corrupted the angels Ouza and Azazel. The text states she also attracts demons, as she is continuously chased by demon kings Afrira and Qastimon every night, but she leaps away every time and takes multiple forms to entice men.
ellauri160.html on line 641: She makes bed sport with the sons of man, and conceives from them through their dreams, from the male desire, and she attaches herself to them. She takes the desire, and nothing more, and from that desire she conceives and brings forth all kinds of demons into the world. And those sons she bears from men visit the women of humankind, who then conceive from them and give birth to spirits. And all of them go to the first Lilith and she brings them up.
ellauri160.html on line 652: Some authors, such as Donald Tyson, refer to them as manifestations of Lilith. In additions to being manifestations of the first Lilitu known as Lilith, Agrat and her sisters are indeed Lilith´s children she had while she was in Lilitu form and Agrat is humanoid/demonoid entity that came from Lilith when she was in her Lilitu form known as a Lilin.
ellauri160.html on line 773: Maisa Torppa tunnetaan hänen upeasta ulkonäöstään ja säteilevästä hymystään. Hän voitti vuonna 2000 Miss Bikini -kilpailun. Nainen oli tuolloin vasta 17-vuotias. Tämän jälkeen hän on juontanut TV-chat-ohjelmaa. Vuonna 2012 hän osallistui Viidakon tähtöset -tosi-TV-formaattiin, josta hän putosi toisella kierroksella. Torppa on ollut myös TV-sarjoissa kuten Tuulitunneli ja Maisan ja Nikon luksusmatkat. Hänellä on myös laaja seuraajakunta sosiaalisessa mediassa. Hän on myöhemmin todennut, että hänen nuoruuttaan ja naiiviuttaan käytettiin hyväksi hänen julkisuutensa ensiaikoina. 28-vuotiaalla Maisa Torpalla on lähihoitajan tutkinto ja hän työskentelee lentoemäntänä. Enää ei häntä huijata, kenkä on toisessa jalassa.
ellauri160.html on line 794:
ellauri160.html on line 796: Every two weeks, Stammtisch, the Meet-Up group for German speakers, gets together in various bars and restaurants all over the greater Philadelphia area. At their first meeting after New Year’s, the big topic was Lauri Wylie’s Dinner for One, the short TV adaptation of his quintessential British one-act comedy with a huge international cult following—except Britain and the US.
ellauri160.html on line 798: Born into a theater family and cutting his teeth on stage in the 1890s, Lauri Wylie (1880-1951) penned Dinner for One, also known as The 90th Birthday, during the 1920s. It opened in London’s West End in 1948, and made it to Broadway in 1953. Prior to his success with Dinner, he co-wrote revues and operettas, some with his brother. These include a parody of Gilbert and Sullivan, the reigning kings of popular operettas.
ellauri160.html on line 800: After watching the famous movie, one lingering question hit my brain: why did this film never take off in England or the States the same way it had elsewhere? Although its absurdist humor and physical comedy seem tailor-made for the Monty Python set, Dinner for One has spent much of its life as an obscure oddball among most native English speakers.
ellauri160.html on line 802: However, given the vagaries of public taste, we may have to poke around in the Anglo American psyche a bit to find out what’s holding back US support for one of the most popular New Year’s events, almost as famous as AuldLang Syne.
ellauri160.html on line 806: It is really sweet that Germans and others have adopted something and that this sketch is special for them. I respect that and don’t doubt for a second the genuine love and admiration some have for Dinner for One. But I am really surprised to see Monty Python compared with Dinner for One. I have to say it was painful to sit through. Painfully, painfully bad and unfunny. That’s why it has never caught on in Britain. I suppose we must have a very different sense of humour to that of Scandinavia and the German-speaking countries. We don’t consider it funny if someone falls over something. There’s nothing subtle or clever or nuanced about it (Rowan Atkinson’s absurdist physical comedy went down so well due to its complexity, think of the sketch where Mr. Bean makes the sandwich on the park bench and it gets progressively more and more absurd, he gets the fish out of water and slaps it against the bench to kill it before eating it, etc. now that is funny, and food fights in general). It’s not funny the first time the butler falls over the tiger-skin rug and it gets progressively more and more irritating each time he does it. You can spot the punchline a mile off and so the end of the sketch falls very flat. It’s nothing whatever to do with the length of the sketch or its obscurity or difficulty finding it: people still seek out all the comic greats on Youtube, like that fat man watsisname, or Charlie Chaplin who bravely made fun of your Hitler.
ellauri160.html on line 808: Again, no offence meant, if you love the sketch and want others to see it, that is a very nice sentiment but if you find British people, and show them the sketch and ask their opinions, you will find no one laughs and complements will be far from forthcoming at the end. Still, it is fascinating, is it not, how humour translates differently across cultures? In short: we are not amused, not at all.
ellauri160.html on line 810: Dammit, nothing to do with the quality or genre of the humor, (as for stumbling, just look at Chaplin) it´s just about the fucking continentals poking insipid fun of us anglo saxons who invented this kind of humor after all, that´s what is not funny, no Sir, no indeed. Those traitor British actors should be brought to the wall and shot, if they weren´t dead already.
ellauri161.html on line 83: As stated previously, the word "heresy" is derived from the Greek word "hairetikos", which means "choice." It later came to mean -- the party or school of a man's choice. In the New Testament, the term is used for the parties of the Pharisees and the Sadducees, plus the part of the Nazarenes (Acts 5:17, 24:5, 26:5, 28:22). Before the end of the New Testament, the word begins to take on its distinctively Christian sense, i.e., "a line of thought or practice which deviated from the mainstream of Christianity."
ellauri161.html on line 85: Before one can correctly understand the nature of Christ, he must first understand the nature of god's three heads. I will attempt to define "God" according to three main views of understanding:
ellauri161.html on line 119: Frankford Synod (AD 794) -- was called by Charlemagne and at it, ADOPTIONISM was condemned.
ellauri161.html on line 145: Nyölén päätyy erikoiseen arvojen ja opin vastakkainasetteluun. "Arvot ovat vain ohjenuoriksi ylennettyjä tunteita. Arvo on arvoton sana. Katsomuksellisissa asioissa olen fanaattinen opillisuuden kannattaja. Oppi on formuloitavissa, arvot eivät." (s. 103) Hämyiset "kristilliset arvot" on asetettava vastakkain evankeliumin, kristinuskon ydinsanoman kanssa. "Valitse: arvot vai oppi, hämärä vai selvyys?" (s. 103)
ellauri161.html on line 466: Kate Dibiasky (Jennifer Lawrence), an astronomy grad student, and her professor Dr. Randall Mindy (Leonardo DiCaprio) make an astounding discovery of a comet orbiting within the solar system. The problem - it's on a direct collision course with Earth. The other problem? No one really seems to care. Turns out warning mankind about a planet-killer the size of Mount Everest is an inconvenient fact to navigate. With the help of Dr. Oglethorpe (Rob Morgan), Kate and Randall embark on a media tour that takes them from the office of an indifferent President Orlean (Meryl Streep) and her sycophantic son and Chief of Staff, Jason (Jonah Hill), to the airwaves of The Daily Rip, an upbeat morning show hosted by Brie (Cate Blanchett) and Jack (Tyler Perry). With only six months until the comet makes impact, managing the 24-hour news cycle and gaining the attention of the social media obsessed public before it's too late proves shockingly comical - what will it take to get the world to just look up?. — Based on truly possible events.
ellauri161.html on line 468: Rated R for language throughout, some sexual content, graphic nudity and drug content.
ellauri161.html on line 478: Kate Dibiasky: You guys, the truth is way more depressing. They are not even smart enough to be as evil as you're giving them credit for.
ellauri161.html on line 489: I found it an almost perfect film, with some deliciously carefully crafted moments and great acting. At first I thought the comedic side was actually too much and wished that someone like Steven Soderbergh made the movie instead, but as I was watching it I started to appreciate how methodical the approach was and now I believe Adam McKay was the right man for the job. I enjoyed the overall plot, I liked the characters and how things were presented, but I loved the little things like, for example, the only scene where Europe is mentioned, as a short scene of a news item when they say they are going to convene and find their own solution, resulting in absolutely nothing. I am European and sad to say it struck home. Or the meal scene at the end, which is both emotional, focusing (= religious) and reminding us how even that option can be taken away by something as small as a virus.
ellauri161.html on line 493: Initially then I wasn't really overly hooked on watching the 2021 movie "Don't Look Up" since I wasn't really won over by the movie's synopsis. Granted, I hadn't checked out the movie's trailer, so I wasn't really sure what I would be in for here. But as friends started to praise the movie, I opted to sit down and watch it.
ellauri161.html on line 494: Now, one friend said that "Don't Look Up" was a masterpiece. Well, I wouldn't go as far as to calling it a masterpiece. Sure, "Don't Look Up" was a watchable movie, and writers Adam McKay and David Sirota definitely had some good jabs at the crazy world we live in today, with the likes of a crazy president, everything being on social media, people being concerned about riches even when facing extinction and such. I found the movie to be watchable and enjoyable, sure, but it wasn't a masterpiece, nor will it become a classic movie for me.
ellauri161.html on line 499: What works for "Don't Look Up" is the cast, as it has a handful of great names on the list, with the likes of Leonardo DiCaprio, Jennifer Lawrence, Meryl Streep, Cate Blanchett, and so forth. Mitä enemmän julkkixia, sen parempi leffa. On kiva bongata tuttuja naamoja. Ne on kuin perhettä.
ellauri161.html on line 511: Before Covid, former Saturday Night live head writer Adam McKay had already written his smug doomsday satire Don't Look Up based on the usual liberal tropes. Chief among them was the old progressive rant linking those on the right to a predatory elite consisting of a group who were referred to as, in the parlance of days gone by, "robber barons."
ellauri161.html on line 514: If the super-rich were the main objects of McKay's wrath, he also was determined to get his digs in at some less important adversaries including climate change deniers along with all the vacuous adherents of addictive social media platforms.
ellauri161.html on line 520: Initially the "comet" stood for climate change in the original script. But now liberals were beholden to a far more scary narrative way better than the idea of climate change that might pose a threat only in an unforeseeable future--and that is of course infectious disease medicine. They realized without "the science" they had no chance against the right. So now the comet came to represent the "virus."
ellauri161.html on line 522: How ironic that the giant killer comet would now be reduced to millions of sub-microscopic particles. But the analogy is lame: the decimation of earth by a comet crashing into earth is quantifiable-the conclusion that viruses can cause widespread death is purely speculative based on computer simulations. Where of course is all the widespread death? Unless of course you believe in unsubstantiated propagandistic reports promulgated by fear-mongering mainstream media and social media platforms.
ellauri161.html on line 529: So what exactly is wrong with McKay's picture of the "robber barons" aligning with the right? Well it's anachronistic. Today it's the left who are in power and it appears that Big Tech is in lock step with them. What's more the left can no longer be said to be sticking up for the "little guy," as they have granted a monopoly to pharmaceutical companies in their promotion of vaccines.
ellauri161.html on line 530: Despite McKay's seeming awareness of the danger of Big Tech setting up one big surveillance state, he fails to recognize that the left-particularly in the encouragement of censorship by social media platforms-has gone way beyond what the right ever did in terms of a threat to our constitutional freedoms.
ellauri161.html on line 532: All of the performers here are saddled with a smug script that promotes the fantasy that the left has a monopoly on virtue, insight and knowledge. That includes Kate Winslet as duplicitous media personality, Brie Evantee, who Dr. Mindy is temporarily seduced by until seeing the error of his ways.
ellauri161.html on line 533: Don't Look up manages to encapsulate the problem with our times: the reliance on experts which is used to justify the proliferation of rigid dogma and ideology through unchecked force. It's all a huge conspiracy of the satanist pedophiliacs who want to inject microchips in our blood.
ellauri161.html on line 540: Entonces, hay suficientes razones para el ridículo, más que suficientes. De hecho, una de las deficiencias de Don't Look Up es que no se ha seleccionado ningún grupo que esté específicamente dirigido. Los dos personajes principales están en una racha perdedora con su trabajo científico porque el mundo entero parece estar formado solo por egoístas e idiotas. Quizás el director y el guionista incorporan una gran cantidad de personajes que no serían necesarios. (Vittu mikä ääliö! "ningun grupo johon satiiri olisi "especificamenti dirigido" ei ole "seleccionado". Helvetti, se just on se pointti! Kaikki on tässä pankrotissa mukana! Satira para tontos, nimenomaan! Exactamente la pelicula que nuestra sociedad se merece.)
ellauri161.html on line 553: Like: the way he delivers it makes it feel like a line he made up, but it has such poor timing it isn’t funny. Sadly, the entire performance feels that way.
ellauri161.html on line 557: I’ve seen some negative reactions to Don’t Look Up—complaints that it is toodespairing for its own good.
ellauri161.html on line 560: Haha, yeah, he is—and amen to that. This is the truest, most on-point movie I saw in 2021. McKay gets sinister in Don’t Look Up, and I, for one, am glad somebody is being appropriatelynasty in pointing out how absolutely moronic humans have become in the new millennium. Sorry, folks: We are fucking up big time; McKay knows it; and he’s pulling no punches.
ellauri161.html on line 572: Pressed together, however, the mix just doesn’t work. Too many characters, such as Jonah Hill’s presidential aide, know they’re in a comedy and play for laughs accordingly. There’s way too much going on in Don’t Look Up, so the story focus is constantly diffused as we jump from one narrative thread to another. Consequently the soiree packs very little punch; as a satire on corporate greed, media ethics and celebrity culture it’s pretty limp. All bite but no teeth, you could say. (Fuck yourself droopy-lip, this is a tableau true to life, not a sketch.)
ellauri161.html on line 578: Footnote: For some reason in the past week or so Don’t Look Up has been subject to far more coverage and discussion than it deserves. No idea why. Maybe people are desperatefor non-Covid talking points. Just a theory. (Ouch. This guy is JUST The type of people being made desperatefun of. How sad.
ellauri161.html on line 582: Don't Look Up fires a salvo at the movie industry, too. A director who has a blissfully bloated disaster actioner titled Total Devastation lined up for release grandly admits in a television interview that it is "a popcorn movie".
ellauri161.html on line 587: He seems to believe that people need laughs and famous faces to be lured into thinking about more pressing matters, and he hates them for it. While actually people need laughs just on order not to think about them!
ellauri161.html on line 590: Don’t Look Up wants to paint our inaction with regard to climate change as the result of denialism and being distracted by silly things like, say, a movie streaming on Netflix. But climate change isn’t a comet headed our way in less than a year — a lousy, faulty metaphor for where we’re at right now. Except that IT IS! It's probably too late already. Now get a big mouth fuck goddam Allison Willmore,
ellauri161.html on line 599: The satire not only lacks subtlety, it pushes the bounds of ridiculousness to levels where it works neither as a comedy nor as social commentary. It is too true for laughs.
ellauri161.html on line 601: General Buck Turgidson knockoff (played by an unsmiling Ron Perlman) illustrates how far wide he misses the mark. By exaggerating certain aspects of human behavior, Don’t Look Up takes cynicism to a level that is not only excessive but doesn’t make for a story that’s either compelling or entertaining. During the course of watching Don’t Look Up, the only emotion I experienced was frustration – frustration that the movie could waste so much talent in the service of something so underwhelming. In other words, I could not laugh at all because the laugh was on me.
ellauri161.html on line 610: In the line of the film's fire are power-crazed politicians, corporate czars and co-opted scientists peddling their convenient delusions to a crowd lulled and manipulated through news cycles aimed at achieving collective complacency and complicity. This is just too many for laughs, about 100% of the fucking Americans.
ellauri161.html on line 618: A voice from Vagina.com: Informative, funny, well written, well acted, and crystal clear in its message are words I emphatically cannot use.
ellauri161.html on line 621: By and large the efforts at humour here feel like juvenile, Grand Theft Auto-level sledgehamer attempts at satire (and I say that as a fan of the video game series, sophistication is not one of my hallmarks.). ’ I can count on the fingers of one hand the parts of the film that came close to eliciting some sort of feeling. And that's what films are for, ain't they?
ellauri161.html on line 622: I have to applaud Adam McKay for using the platform that he has to address the single most pressing issue that we face as a species, but I can’t help but be deeply frustrated that the way he has chosen to do so fails on so many levels, both dramatically and didactically.
ellauri161.html on line 628: The way that Lawrence’s angry, idealistic scientist refuses to get co-opted by a system she correctly identifies as corrupt while DiCaprio’s more amicable character gets swept up in things for a while would seem to be easy material for a scriptwriter to use not just as a commentary on the way the world works, but as rich dramatic material for the ups and downs of a personal and professional relationship.
ellauri161.html on line 629: The world is going under, but is there still time for a quick fuck? Will there be Superbowl?
ellauri161.html on line 631: I’ve seen some people criticise Don’t Look Up forlacking subtlety. I’m not bothered by this. I don’t necessarily need or want the communications about climate change to be subtle. The issue itself certainly is not subtle. We are heading towards—and, again, already are in the midst of—unprecedented death and destruction. Our systems and rulers are not just woefully ill-equipped to deal with this or to prevent the worst of it, they are actively complicit in bringing it about. Those communities around the world that are the most vulnerable and that have had the least part to play in causing the crisis will be the ones to suffer the first and the worst. This isn’t subtle sh*t! This is horrifying, grotesque, psychologically debilitating stuff to ponder—if you even have the privilege to ponder in the first place! I don’t necessarily need subtlety here. Sometimes, to fight propaganda, you need to go loud and bold. But you still have to be effective. We are fighting an almightily powerful enemy. Competence is a necessary minimum. Regrettably, Don’t Look Up does not meet those standards. Its central metaphor doesn’t even make sense! Yes, capitalism is responding as dreadfully to climate change in real life as it does to the comet in the film—the key difference is that capitalism didn’t cause that comet to come hurtling out of the sky in the first place.
ellauri161.html on line 643: That’s not a point that hasn’t been made before, and it’s not like there are new notions here about what people might do with their last moments. But there’s something deceptively big and complicated about considering the human capacity to (not) address the largest challenges to their own survival as certain systems prevent action being taken — and people’s ability to recognize that a happy ending isn’t automatic but could be possible with thought and work. There’s such tragedy in the idea of, among many other things, being stuck in a loop of distraction at the expense of progress. Perpetual escapism that prevents escape, with what we’re looking away from and how continually being updated in the stories on the subject.
ellauri161.html on line 659: Talladega Nights: The Ballad of Ricky Bobby is a 2006 American sports comedy film directed by Adam McKay and starring Will Ferrell, written by both McKay and Ferrell. Before leaving Ricky behind, stock car dad Reese tells Ricky that in life, “If you ain't first, you're last.” Ricky meets his future ex-wife Carley (Leslie Bibb), after she flashes her breasts.
ellauri161.html on line 673: The grim satire is usually pretty tame and ranges anywhere from hilarious to stupid. But the nastiness and negativity here just makes the filmmaker come off like a jerk. At the end of Don’t Look Up, you’re left feeling agitated and angry– not at republicans, but at McKay for making such a dismal affair. If you are a closet republican like me, that is.
ellauri161.html on line 682: Very unfortunate watch. Only reason I kept watching was the hope of it getting better. Though I was let down. This was a movie gone bad.
ellauri161.html on line 685: The writers of this satire unfortunately were as vapid as the characters they wrote. The science is awful, it's satire losses its bite when it tries to paint the whole country as anti-intellectual and all media as entertainment. If you are going to pan the anti-intellectualism that is straining this country do it with some intelligence.
ellauri161.html on line 691: This films keeps tripping over itself like a sad old drunk person, I had reasonably high hopes for this self indulgent poorly focused ruse. Definitely save your time.
ellauri161.html on line 701: No idea what they were trying to do here. Couldn't even get through it. Basically had the plot of Armageddon but wasn't a spoof, guess they were going for a comedy but it wasn'tfunny at all. Just very Hollywood and very odd. Don'twaste your time.
ellauri161.html on line 704: Came in with low expectations, and it didn't even meet them. Started relatively average (for a disaster movie) and when down from there. The biggest disaster is that this steaming pile was made,
ellauri161.html on line 707: Annoyingly bad. I suppose this might appeal to those who like their humor and satire delivered like a sledge hammer to the head, but if you prefer a more subtle approach, this is not for you. Added to this are the ludicrously exaggerated characters that are so bad that they are laughable, but in the wrong way. The DiCaprio character is just plain irritating. After 20 minutes of this film, I was just wishing the comet would arrive much earlier than anticipated.
ellauri161.html on line 731: This a movie that is over 2h, I had to skip forward so much that it ended up being a 60m movie, this is a boring movie, 95% of jokes are not jokes but cringe moments. This had everything to be a great movie, great cast, good plot, good cgi, but nope lets make this cringe movie. (You are so right!)
ellauri161.html on line 743: A rotten review for a rotten, virtue signalling Hollywood rubbish!
ellauri161.html on line 749: One of the worst movies I have ever seen. I will never get back that 2.5 hours of my life. Who payed for this crap to be put on film? (Esim sinä.)
ellauri161.html on line 778: This movie is supposed to be satire but the jokes are just so awful. I remember when liberals actually were funny, and men like Jon Stewart were hysterical. Whoever wtote this steaming pile needs to go back and learn. The dialogue was ridiculous, the plot was a thin veil for climate change but just fell flat. Its just not worth watching when there are so many better shows out there to watch instead.
ellauri161.html on line 851:
ellauri161.html on line 855: Sivu 343 - Tertullien, parce qu'il nous montre encore quelque forme humaine, ne lui demeure pas longtemps : il devient un je ne sais quoi, qui n'a plus de nom dans aucune langue; tant il est vrai que tout meurt en lui, jusqu'à ces termes funèbres par lesquels on exprimait ses malheureux...
ellauri161.html on line 867: Sivu 336 - Gloire à Dieu au plus haut des cieux , et paix sur la terre « aux hommes de bonne volonté , chéris de Dieu ! » • La piété des fidèles a transformé cette grotte en une chapelle.
ellauri161.html on line 882: Sivu 321 - J'ai fait réflexion aussi qu'au lieu de dire que le mot d'âne est en grec un mot très noble, vous pourriez vous contenter de dire que c'est un mot qui n'a rien de bas, et qui est comme celui de cerf, de cheval, de brebis, etc. ; ce très noble me paraît un peu trop fort.
ellauri161.html on line 904: Joseph de Maistre était membre du souverain Sénat de Savoie, avant d'émigrer en 1792 quand les forces armées françaises occupent la Savoie. Il passe ensuite 14 années en Russie, avant de retourner à Turin.
ellauri161.html on line 912: Avec quelques frères de Chambéry, il fonde en 1778, la loge réformée écossaise de « La Sincérité », qui dépend du directoire écossais dont l'âme est Jean-Baptiste Willermoz (1730-1824), disciple de Joachim Martinès de Pasqually. Il est reçu chevalier bienfaisant de la Cité Sainte sous le nom de eques Josephus a Floribus (ce surnom fait allusion aux fleurs de souci de ses armoiries). On retrouve dans son œuvre les enseignements de la maçonnerie : providentialisme, prophétisme, réversibilité des peines, etc. ; hautement investi dans la vie de cette société initiatique, à la veille du Convent de Wilhelmsbad (1782), il fait d'ailleurs parvenir à Jean-Baptiste Willermoz son célèbre Mémoire au duc de Brunswick. Il entretient par ailleurs une amitié avec Louis-Claude de Saint-Martin, pour lequel il avait une vive admiration, se faisant fort, disait-il, « de défendre en tous points l'orthodoxie », d'où son attrait pour le martinisme.
ellauri161.html on line 927: Il oppose au rationalisme du XVIIIe siècle le sens commun, la foi, les lois non-écrites. Pour Joseph de Maistre, l'individu est une réalité seconde par rapport à la société et l'autorité. La société ne peut fondamentalement pas se définir comme la somme des individus qui la composent. En cela, il critique la conception de Jean-Jacques Rousseau : il est pour Joseph de Maistre impensable de constituer une société à partir d'un contrat social. Les individus ne peuvent pas fonder les sociétés, ils en sont incapables de par leur nature. Le pouvoir forme les individus, mais les individus ne forment pas le pouvoir.
ellauri161.html on line 929: Pour Joseph de Maistre, le corps politique étant constitué à l'image d'un organisme vivant, il peut quelquefois être malade, et quand il est malade, l'estomac n' aura rien de manger. Le sacrifice des individus est un mal nécessaire pour la sauvegarde du corps social, et Joseph de Maistre, dans ses formulations les plus imagées, n'hésite pas à évoquer le sang que réclame la terre pour rendre la justice, et qu'elle obtient par la guerre que se font les Hommes.
ellauri161.html on line 931: Toute religion doit pour de Maistre être sociale ; or, le protestantisme n'étant pas social à ses yeux, voire anti-souverain par nature, il n'est pas une religion. La religion doit apporter des croyances communes, et apporter la cohésion de l'organisme politique. Elle doit protéger le pouvoir autant que le pouvoir doit la protéger. Il n'est donc pas question de séparer l'Église de l'État, bien au contraire. C'est pourquoi Joseph de Maistre prônera un régime de type théocratique, dans lequel la religion tient un rôle fortement structurant, devant apprendre aux sujets le respect aveugle pour l'autorité et « l'abnégation de tout raisonnement individuel."
ellauri161.html on line 933: Si Jean-Jacques Rousseau s'accordait également à dire que la religion était nécessaire au corps politique, il rejetait en revanche le christianisme comme étant ennemi de la république. Chez Joseph de Maistre, à l'inverse, la religion chrétienne est la plus adaptée, car elle soutient parfaitement la monarchie et se base sur la tradition, sans laquelle il est impossible que soit fondée une religion. Or, la monarchie est elle-même le régime politique le plus adapté : comme il l'affirme dans ses Considérations sur la France, la monarchie est un équilibre qui s'est constitué au fil de l'histoire. C'est un régime tempéré mais fort, et qui ne tend pas, selon lui, vers la violence, à l'inverse de la république qu'il voit comme un régime déséquilibré et instable. De plus, la monarchie est le régime qui respecte le plus ce qu'il considère comme un fait naturel : à savoir l'inégalité entre les hommes, que la monarchie intègre dans son organisation, et qui est relativisée grâce à l'égalité de tous dans leur assujettissement au roi. Pour Joseph de Maistre, la république y substitue une égalité utopique, qui ne prend pas en compte la véritable nature de l'Homme. Car ce dernier doit vivre en société, et toute société doit être structurée autour d'une hiérarchie, ce qui justifie donc l'existence d'ordres dans la société.
ellauri161.html on line 982: Ses études au lycée de Périgueux sont médiocres : retiré de l´établissement en classe de quatrième, il continue sa formation sous la direction de son père, qui l´oriente vers l´architecture. Bloy commence à rédiger un journal intime, s´essaie à la littérature en composant une tragédie, Lucrèce, et s´éloigne de la religion. En 1864, son père lui trouve un emploi à Paris, il entre comme commis au bureau de l´architecte principal de la Compagnie ferroviaire d´Orléans. Médiocre employé, Bloy rêve de devenir peintre et s´inscrit à l´École des beaux-arts. Il écrit ses premiers articles, sans toutefois parvenir à les faire publier, et fréquente les milieux du socialisme révolutionnaire et de l´anticléricalisme.
ellauri161.html on line 984: Siis varsin keskinkertainen kaveri. Sitten se tapaa ton Barbapapan, joka käännyttää sen takaisin äitikirkkoveneeseen. En décembre 1868, il fait la connaissance de Jules Barbey d´Aurevilly, qui habite en face de chez lui, rue Rousselet (Léon Bloy habite au numéro 24h). C´est l´occasion pour lui d´une profonde conversion intellectuelle, qui le ramène à la religion catholique, et le rapproche des courants traditionalistes. C´est Barbey qui le familiarise avec la pensée du philosophe Antoine Blanc de Saint-Bonnet, « une des majestés intellectuelles de ce siècle », dira Bloy plus tard. Par la suite, Ernest Hello eut également une très forte influence sur lui ; il semble même que ce soit lui qui l´ait incité à écrire.
ellauri161.html on line 990: Bloy was noted for personal attacks, but he saw them as the mercy or indignation of God. He acquired a reputation for bigotry because of his frequent outbursts of temper. Soon, Bloy could count such prestigious authors as Émile Zola, Guy de Maupassant, Ernest Renan, and Anatole France as his enemies. Bloy is quoted in the epigraph at the beginning of Graham Greene´s novel The End of the Affair, though Greene claimed that "this irate man lacked creative instinct." Bloy is also quoted at the beginning of John Irving´s A Prayer for Owen Meany, another turd. Some pope quoted him, yet another turd.
ellauri161.html on line 1085: Ruysbroeck (Or Rusbroek), Jean De, the most noted of mystics in the Netherlands, was born in A.D. 1293 at Ruysbroeck no less, near Brussels, and was educated in the latter city under the direction of an Augustinian prebendary who was his relative. His fondness for solitude and day dreams prevented him from making solid progress, however. His Latin was imperfect, though it is clear that he became acquainted with the earlier mystical writings. He probably did not read the writings of Neo-Platonists, but was certainly not unacquainted with those of the Areopagite.
ellauri161.html on line 1092: His (Mainion) works suggest the thought that the writings of master Eckart (died 1328), with whom Ruysbroeck was contemporary for thirty-five years, exercised influence over our author´s mind. Melkein maisteri Eckartille kävi köpelösti loppupeleissä. Ruisbroeck became vicar of the Church of St. Gudula at Brussels, where he lived in strict asceticism, enjoying the society of persons who had devoted themselves to a contemplative life, composing books and exercising benevolence. Jahas uusi päivä, uusi suopeus. He contended against the sins of the day, and labored to promote reforms. It is said that Tauler once visited him, attracted by the fame of his sanctity.
ellauri161.html on line 1098: At the age of sixty he (Mainio) renounced the secular priesthood and entered the new Augustinian convent Gronendal, in the forest of Soigny, near Brussels, becoming its first prior, and there he died in 1381. His life at once became the subject of legendary tales. The name Doctor Ecstaticus was early conferred on him.
ellauri161.html on line 1100: The chief of his mystical writings are, The Ornament of Spiritual Marriage (Lat. by Gerh. Groot, Ornatus Spiritualis Desponsionis, MS. at Strasburg; by another translator, and published by Faber Stapulensis [Paris, 1512], De Ornatu Spirit. Nuptiarum, etc.; also in French, Toulouse, 1619; and in Flemish, ´J Cieraet der gheestclyeke Bruyloft, Brussels, 1624, Hengelliset häät): — Speculum AEternae Salutis: — De Calculo, an interpretation of the calculus candidus, Re 2:17: — Samuel, sive de Alta Contemplatione. The other works of Ruysbroeck contain but little more than repetitions of the thoughts expressed in those here mentioned. (Esim. 7 hengellisen rakkauden askelmasta.) He wrote in his native language, and rendered to that dialect the same service which accrued to the High German from its use by the mystics of the section where it prevailed. He is still regarded in Holland as "the best prose writer of the Netherlands in the Middle Ages." His style is characterized by great precision of statement, which becomes impaired, however, whenever his imagination soars, as it often does, to transcendental regions too sublimated for language to describe. His works were accessible until lately only in Latin editions (by Surius, Cologne, 1549, 1552, 1609 [the best], 1692, fol.), or in manuscripts scattered through different libraries in Belgium and Holland. Four of the more important works were published in their original tongue, with prefaces by Ullmann (Hanover, 1848). No complete edition has as yet been undertaken (see Moll, )e Boekerij van het S. Barbara-Klooster te Delft [Amst. 1857, 4to], p. 41).
ellauri161.html on line 1112: Few mystics have ascended to the empyrean where Ruysbroeck so constantly dwelt; and the endeavor to compress into forms of speech the visions seen in a state where all clear and real apprehension is at an end occasioned the fault of indefiniteness with which his writings must be charged. His influence over theological and philosophical thought was not so great as that exercised by Eckart and Tauler, and was chiefly limited to his immediate surroundings. The Brotherhood of the Common Life (q.v.) was founded by Gerhard Groot, one of Ruysbroeck´s pupils, and its first inception may perhaps be traced back to Ruysbroeck himself — a proof that he was not wholly indifferent to the conditions of practical life.
ellauri161.html on line 1118: Discover the power of SwordSearcher: A complete Bible study package, with thousands of tropical and pedophilic entries all linked to verses, designed for meaningful Bible study.
ellauri161.html on line 1133: A man from his parish demands a full service funeral for his wife and says he will not pay for it. He confers with the priest of Torcy. The girls of the catechism class laugh at him in a prank, whereby only one of them pretends to know the Scriptural basis of the Eucharist so that the rest of them can laugh at their private conversation. His colleagues criticize his diet of bread and wine, and his ascetic lifestyle. "Concerned" about Chantal, the daughter of the Countess, the priest visits the Countess at the family chateau, and appears to help her resume communion with God after a period of doubt. The Countess dies during the following night, and her daughter spreads false rumors that the priest´s harsh words had tormented her to death. Refusing confession, Chantal had previously spoken to the priest about her hatred of her parents.
ellauri161.html on line 1135: The older priest from Torcy talks to his younger colleague about his poor diet and lack of prayer, but the younger man seems unable to make changes. After his health worsens, the young priest goes to the city of Lille to visit a doctor, who diagnoses him with stomach cancer. The priest goes for refuge to a former colleague, who has lapsed and now works as an apothecary, while living with a woman outside wedlock. The priest dies in the house of his colleague after being absolved by him. His dying words are "What does it matter? All is Grace".
ellauri162.html on line 110: Bernanos was born in Paris, into a family of craftsmen. He spent much of his childhood in the village of Fressin, Pas-de-Calais region, which became a frequent setting for his novels. He served in the First World War as a soldier, where he fought in the battles of the Somme and Verdun. He was wounded several times.
ellauri162.html on line 112: After the war, he worked in insurance before writing Sous le soleil de Satan (1926, Under the Sun of Satan). He won the Grand Prix du roman de l'Académie française for The Diary of a Country Priest (Journal d'un curé de campagne), published in 1936.
ellauri162.html on line 162: Convaincu que le monde moderne est une « conspiration contre toute espèce de vie intérieure », il y dénonce « la dépossession progressive des États au profit des forces anonymes de l’Industrie et de la Banque, cet avènement triomphal de l’argent, qui renverse l’ordre des valeurs humaines et met en péril tout l’essentiel de notre civilisation ».
ellauri162.html on line 177: One of the early writing prophets, Hosea used his own marital experience as a symbolic representation of God and Israel: God the husband, Israel the wife. Hosea´s wife left him to go with other men; Israel left the Lord to go with other gods. Hosea searched for his wife, found her and brought her back; God would not abandon Israel and brought them back even though they had forsaken him.
ellauri162.html on line 181: To understand more fully the connection between Hosea’s domestic affairs and Israel’s relationship with Jehovah, consider these words: “Jehovah went on to say to me: ‘Go once again, love a woman loved by a companion and committing adultery.’” (Hosea 3:1) Hosea complied with this command by repurchasing Gomer from the man with whom she had been living. Afterward, Hosea firmly admonished his wife: “For many days you will dwell as mine. You must not commit no furher fornication, and you must not come to belong to another man.” (Hosea 3:2, 3) Gomer responded to the discipline, and Hosea resumed marital relations with her. How did this apply to God’s dealings with the people of Israel and Judah?
ellauri162.html on line 183: The point of the story is that God is willing to forgive us and accept us back IF we approach him with a repentant heart. And any man who tries to live a godly life MUST also forgive and accept his wayward wife IF she approaches him with a truly repentant heart. [Repentance: being so very very VERY sorry for your sin that you think you will NEVER do that again!]
ellauri162.html on line 226: Artaux Pas si Mauvais naquit en 1942 dans un camion, en plein emigration face aux forces soviétiques, durant la Guerre de Continuation ; sa famille, fuyant les combats, est chassée par l´armee sovietique vers la Norvège, puis la Suède et la Laponie finlandaise. Pas si Mauvais qui signifie en finnois « prison de pierre » est un nom inventé par son père né Gullstén (Pierre d´or) pour « finniser », comme beaucoup de Finlandais, un patronyme à consonance suédoise (à l´instar des personnes inspirées par le mouvement fennomane).
ellauri162.html on line 228: Il ’était un garçon des forêts, travaillant la terre, le bois, la pêche, la chasse, toute cette culture que l’on retrouve dans ses livres. Il était flotteur de bois sur les rivières du nord, une sorte d’aristocratie de ces sans-domicile fixe.
ellauri162.html on line 375: Du sang que nous perdons croît et se fortifie ! kasvaa meidän verenhukasta ja vahvistuu!
ellauri162.html on line 382: Ensimmäinen kvartetti - Nuoret. Ensimmäinen kvartaatio koostuu kahdesta toisiaan täydentävästä osasta, jotka on rajattu välimerkeillä (jakeet 1-2 ja 3-4). Nuorten mielleys on seurausta masentavaan arvioon. Menneisyyden nuorten luonnehdinta: nuoret esitetään varjon ja valon vuorottelun välimerkkinä ("siellä täällä", "tumma", "loistava"). Tämä vuorottelu on vertauskuvallisesti toivon ja epätoivon, impulssien kohti ihannetta ja pernan painoa. Lannistavaa tasetta korostetaan aiemmin, ja se on laadittu "on tehty" (kohti 3) ja sitä koskevasta ehdotuksesta. Se on seurausta myrskyisästä nuoruudesta. Metafora jatkuu puutarhan (elämän) kuvassa, joka on tuhoutunut ja lähes kokonaan riisuttu sen tuotannoista kuten syksyllä. Ajatusta vuorottelevista auringosta ja sateesta korostaa voimakas välimerkki (";" ja ".").
ellauri162.html on line 388: Toinen tertsetti - Kategorinen kieltäminen. Toinen tercet tarjoaa kategorisen kieltämisen, joka ilmaistaan kahdessa vaiheessa: Kärsimyksen ilmaus: jakeen 12 ensimmäinen hemistich on kaksinkertainen epätoivon huuto, ehkä antava kutsumus ("Oi kipu! Voi tuskaa! »). Ajan ahmiva ja korjaamaton toiminta: aika rinnastetaan hirviöön: se nimetään lopulta jakeessa 12, kun se oli kaikkialla läsnä vuodenaikojen metaforassa ja sitten nimetty perifraasilla ("hämärä vihollinen", jae 13), joka vaatii vihamielisyyttään ja toimintansa piilotettua luonnetta. Runon on tarkoitus olla universaali, koska jakeen 13 henkilökohtainen pronomini "me" kattaa kaikki ihmiset. Ajan toiminta, joka ilmaistaan realististen ja kauheiden kuvien muodossa ("syö elämää", "syö sydämessä") esitetään tuhoisan loisen vaikutuksena.
ellauri162.html on line 425: Jakeet 6, 7 ja 8 osoittavat rakastavaisten liiton, jossa kaksinaisuuden leksikaalinen kenttä ("kaksi" toistetaan 3 kertaa, "of", joka foneettisesti muistuttaa "kahta", "kaksinkertaista", "peilejä", "kaksosia"). "Meidän kahden" anafora (jakeet 6 ja 8) vaatii tätä kaksinaisuutta. On porrastusta, kaksi sielua lähestyvät quatrainissa: ensinnäkin he ovat "kaksi", sitten he "heijastavat" kuin "peilit" tullakseen "kaksosiksi". Jakeessa 8 rappeutumisesta ("Kahdessa mielessämme nämä kaksoispeilit") on säännöllinen leikkaus (5/5), joka vaatii tätä symmetriaa kahden olenton välillä - > muoto palvelee taustaa. Jakeessa 8 sana "henget" osoittaa, että rakkausliitto ottaa hengellisen eikä fyysisen ulottuvuuden. Lisäksi rakastajat on nimetty vain metonymy tässä quatrainissa ("sydämet", "mielet"), ikään kuin he alkaneet erota ruumiistaan.
ellauri162.html on line 485: Proosan puolella Kikherneen sanahelinä, monimutkaiset vertaukset, käsittämättömät harhapolut eivät liioin innostaneet häntä. Häntä eivät toden totta temmanneet mukaansa tämän ylätyyliset apostrofit, patrioottisten hokemien ehtymätön vuo, paatokselliset juhlapuheet, jähmeä tyyli, mehevä ja rehevä mutta kuitenkin pyylevä, ytimetön, vailla selkärankaa - lauseen aloittavien adverbilitanioiden kamala kuona, ohuin konjunktiosäikein toisiinsa nivottujen pönäköiden lauseperiodien muuttumattomat formulat, saati uuvuttava mieltymys toistoon tyylikeinona. Toisaalta myöskään lakonisesta sahastaan tunnettu Caesar ei miellyttänyt häntä, sillä nähtävästi Ciceron äärimmäinen vastakohta tarkoitti vain niuhottamista ja kiristämistä, hedelmätöntä ynnäämistä, outoa ja täysin aiheetonta pidättelyä.
ellauri162.html on line 555: Hänen puutteitaan on kuitenkin jonkin verran sovitettu hänen rinnakkaisuuden, riimittelyn ja akrostian käytön sekä hänen jakeidensa säännöllisen jakautumisen vuoksi; Lisäksi hänen työnsä on puutteistaan huolimatta selvästi energistä. Hänellä on hyvin määritelty formulæ, hän loihtii upeita kuvia, ja niiden monien taiteilijoiden ja kirjailijoiden joukossa, jotka ovat yrittäneet kuvata maailman loppua, Commodianus on merkittävässä paikassa. Hänen teoksiaan ovat toimittaneet Ludwig (Leipzig, 1877-78) ja Dombart (Wien, 1877, "Corpus scriptorum eccles. latinorum", XV). Runo Marciota vastaan, jonka jotkut kriitikot ovat syyneet Commodianuksesta, on jäljittelijän työ.
ellauri162.html on line 624: LinkedIn 20+ Results for "Masaru Kiemura":
ellauri162.html on line 642: Tiivistelmä: Tietojen analysointilaite sisältää professorin ja tallennusyksikön plus 1-3 naispuolista ilmaisinta. Professori sisältää: Panomiehen tietolaskimen panomiehen tietojen laskemiseksi sisältäen ainakin yhden seuraavista: panomiehen toimintanopeus ja panomiehen sijainti ensimmäisestä ilmaisimesta hankitun ensimmäisen tiedon perusteella; edistymistietolaskimen panon edistymisinformaation laskemiseksi, mukaan lukien panon edistymisnopeus toisesta ilmaisimesta hankitun toisen tiedon perusteella; ruisketietolaskin ruisketietojen laskemiseksi sisältäen ainakin yhden ruiskeen määrästä ja ruiskeen sijainnista kolmannelta ilmaisimelta hankitun kolmannen tiedon perusteella; ja informaatioyhteyden erottimen muodostamaan dataa, joka ilmaisee yhteyden vähintään kahden tyyppisen informaation välillä, panomiestietojen, panon edistymisinformaation ja ruiskeinformaation joukossa, koskien kutakin useista ennalta määrätyistä aikaväleistä.
ellauri162.html on line 655:
Morphological analysis using geometric parameters for splenic penis aneurysms
Conclusion: Females confronted with a tortuous splenic penis may have an increased risk of fetus formation.
ellauri162.html on line 660: Since loss of my pluripotence, I have mainly been dealing on European casual wear for more than 20 years. So I have experience also dealing with many shops in Japan. I have gotten much knowledge of the fashion industry, through experience of production management, wholesale and sales positions. In addition, I am glad to have made many acquaintances through the job.
ellauri162.html on line 689: Aika läpinäkyvä on Bernanoxen Ykän evankeljumi. Rikkaille se määrää laupeutta ja köyhille ylpeää mutta nöyrää köyhyyttä. Isomaha flaami siteeraa pappa Leo XIIIn kuulua kapitalismikirjettä. Paxulainen oli mielestään parannuxen tehnyt ex-demokraattipappi. Tässä pappien seurustelussa on lieväshti homoshtelua. Oliko Bernanoskin sellainen? Le bon dieu n´aime pas que on touche sa justice. Lutherus oli kuollessaan bonhomme ventru avec une grosse lippe. Lälläs lää. Martti hanhia ovat niikö Nils Holgerssonissa. Heikot ja lapset tottelevat, se on niiden fortea. Ne sutor supra crepidam. Etkö sinää muiista mitää sinää lupaasit, kysyy herra isoherra viimeisellä tuomiolla. Eikös me jo sovittu? Herra isoherra on vihainen, jos talentti ei ole pantu kasvattamaan korkoa.
ellauri162.html on line 695: Private ownership "is not only lawful, but absolutely necessary." In addition, the right to property is essential in maintaining the structure of the family. For what can pater familias use to threaten the children with if not the legacy? A worker ought to be given the opportunity to live sparingly, save money, and invest his savings for the future.
ellauri162.html on line 697: People have become accustomed to working for their own needs. Working enables people to earn an honorable livelihood, but using employees as mere objects is wrong. Workers and the rich are dependent upon each other. The worker ought to complete the tasks that they freely agree to, never destroy an employer´s property, never use violence for their cause, never take part in riots or disorder, and not associate with those who encourage them to act unethically. (As Pope John Paul II would later emphasize in Laborem Exercens, work ought to be seen as a privileged expression of human activity. Work, including cultural production, is an example of human creation in the image of the creator.)
ellauri162.html on line 699: The employer ought to respect the dignity of each employee and shouldn´t view them as slaves. Workers must also have time for their religious duties and must receive tasks appropriate for their sex and age. Workers and employers ought to be free to negotiate and come to an agreement, but natural justice must ensure that wages are sufficient to support a "frugal and well-behaved wage-earner." To ensure these rights and duties are maintained worker´s associations ought to exist to work towards the common good.
ellauri162.html on line 703: Both workers and employers should have their rights protected. Children shouldn´t be employed for tasks suited for adults, and employers should compensate workers with just wages. Humanity should remember that Christian morality leads to prosperity.
ellauri162.html on line 705: It is important to remember that we were not created for this world, but rather for everlasting life with God. Riches should be viewed as an obstacle for eternal happiness, and that they do not bring freedom. With this in mind, associations of workers and employers ought to do what is best for the body, soul, and property of all involved.
ellauri162.html on line 712: Problème insoluble: rétablir le Pauvre dans son droit, sans l'établir dans la puissance. Et s'il arrivait, par impossible, qu'une dictature impitoyable, servie par une armée de fonctionnaires, d'experts, de statisticiens, s'appuyant eux mêmes sur des millions de mouchards et de gendarmes, réussissait à tenir en respect, sur tous les points du monde à la fois, les intelligences carnassières, les bêtes féroces et rusées, pour gain, race d'hommes qui vit de l'homme car sa perpétuelle convoitise de l'argent n'est sans doute que la forme hypocrite, ou peut-être inconsciente de l'horrible, de l'inavouable faim qui la dévore - le dégoût viendrait vite de l'aurea mediocritas ainsi érigée en règle universelle, et l'on verrait refleurir partout les pauvretés volontaires, ainsi qu'un nouveau printemps. Aucune société n'aura raison du Pauvre. Les uns vivent de la sottise d'autrui, de sa vanité, de ses vices. Le Pauvre, lui, vit de la charité. Quel mot sublime!
ellauri162.html on line 761: Number 1 David Silverman is President of American Atheists, the organization founded in 1963 by the grande dame of American atheism, Madalyn Murray O’Hair (1919–1995). He is a Jew. You know it´s a myth. Religion is my bitch. Bitches, I don´t trust ´em But they give me what I want for the night.
ellauri162.html on line 763: Number 2 Wrath James White (born c. 1970), a former world-class heavyweight kickboxer. White is Black. He is saddened by Black Christians.
ellauri162.html on line 765: Number 3 Barker is former protestant minister. Converted to atheism 1984. Co-President of Freedom from Religion Foundation (FFRF).
ellauri162.html on line 770: He runs one of the most popular atheist blogs on the Internet, called Pharyngula (a stage of the embryonic development of vertebrates). Nielunen. The website is notable for its over-the-top vituperation. Myers also has a flair for attention-getting stunts, like piercing a consecrated host with a rusty nail. In 2009, Myers was named “Humanist of the Year” by the American Humanist Association.
ellauri162.html on line 774: No. 7 Polly Toynbee has been a columnist for London’s The Guardian newspaper since 1998 and President of the British Humanist Association since 2007. Granddaughter of the famous historian, Arnold J. Toynbee, she stood for MP, unsuccessfully, in 1983 as a Social Democratic Party candidate. Wasnt good enough for even that. But then, the purpose of life is not to be happy, as such.
ellauri162.html on line 775: In 2011, she agreed to debate Christian apologist William Lane Craig, but later pulled out, saying “I hadn’t realised the nature of Mr. Lane Craig’s debating style, and having now looked at his previous performances, this is not my kind of forum.” Chickened out, that´s all.
ellauri162.html on line 781: William Lane Craig (born August 23, 1949) is an American analytic philosopher, Christian theologian, Christian apologist, and author. He is Professor of Philosophy at Houston Baptist University and Research Professor of Philosophy at Talbot School of Theology (Biolan University). Craig has updated and defended the Kalam cosmological argument for the existence of God. He has also published work where he argues in favor of the historical plausibility of the resurrection of Jesus. His study of divine aseity and Platonism culminated with his book God Over All. He is a Wesleyan theologian who upholds the view of Molinism and neo-Apollinarianism.
ellauri162.html on line 783: Aseity (from Latin ā "from" and sē "self", plus -ity) is the property by which a being exists of and from itself. It refers to the Christian belief that God does not depend on any cause other than himself for his existence, realization, or end, and has within himself his own reason of existence. This represents God as absolutely independent and self-existent by nature. Bernanosin ateistipappi ei välittänyt aseptiikasta, sepsis tuli.
ellauri162.html on line 800: There are six stages to embryonic development, and the pharyngula stage is towards the middle. In the early stages of development there is significant diversity in the morphology of embryos, this diversity decreases over time till the pharyngula stage where they are most similar (often difficult for anyone but trained embryologist to differentiate), and finally in the last stages of development morphology diversifies again. It is hypothesized that the reason the pharyngula stage is so morphologically constrained is that this is the point where sequential activation of hox genes is initiated so any strong deviations from the developmental plan would lead to drastic changes in the final phenotype of the organism.
ellauri162.html on line 812: All major tissue types of differentiated and all major organs are present. By the time the embryo leaves the pharyngula stage it will appear very similar to its adult form.
ellauri162.html on line 814: The concept of a highly conserved ontogeny dates back to 1828 and the work by Karl von Baer. Baer´s work was cited by Charles Darwin and used in support of his Theory of Evolution. The concept was made famous though by Ernst Haeckel in 1874 with the publication of his drawings of the conserved stage. Haeckel was mainly pushing the concept of recapitulation in which he hypothesized that ontological development repeated the evolutionary steps of the organism. Recapitulation has since been discredited and is not accepted by any modern biologist. Haeckel has been accused of falsifying his embryonic drawings, most notably by Jonathan Wells in his book Icons of Evolution. Some biology text books used Haeckel´s drawings for many years after it was known they were faked. However, most modern biology textbooks only use them now for historical reference and actual photos of embryos are used to discuss the pharyngula stage.
ellauri162.html on line 816: Darwin proposed that embryos resembled each other since they shared a common ancestor, which presumably had a similar embryo, but that development did not necessarily recapitulate phylogeny: he saw no reason to suppose that an embryo at any stage resembled an adult of any ancestor. Darwin supposed further that embryos were subject to less intense selection pressure than adults, and had therefore changed less.
ellauri162.html on line 818: The Haeckelian form of recapitulation theory is considered defunct. Embryos do undergo a period or phylotypic stage where their morphology is strongly shaped by their phylogenetic position, rather than selective pressures, but that means only that they resemble other embryos at that stage, not ancestral adults as Haeckel had claimed.
ellauri162.html on line 824: A somewhat similar report was made concerning the audience of Richard Dawkins´s web community. In February of 2010, the news organization The Telegraph reported that the atheist and evolutionist Richard Dawkins was embroiled "in a bitter online battle over plans to rid his popular internet forum for atheists of foul language, insults and 'frivolous gossip'." In addition, Richard Dawkins has a reputation for being abrasive.
ellauri162.html on line 826: Scienceblogs appears to have a problem keeping and attracting talented writers. According to PZ Myers, Scienceblogs has "been facing a steady erosion of talent". In 2010, the Christian apologetic website True Free Thinker wrote a quite pointed and accurate criticism of PZ Myers Pharyngula blog indicating that PZ Myers' blog posts often lack substance. Pharyngula is widely acclaimed in the liberal media due to its embrace of evolutionary pseudoscience which liberals irrationally embrace (see: Evolution, Liberalism, Atheism, and Irrationality). Myers' blog is also listed by the science journal Nature, which also embraces evolutionary pseudoscience, as the best blog by a scientist. Pharyngula is known for its sarcastic and often specious criticism of creation science and intelligent design theory, as well as regular postings of photos of cephalopods (often with vulgarly sexual connotations both subtle and blatant). As Singer said, sexual organs are the best indicators of the soul.
ellauri162.html on line 831: Williams was found dead in his home in Paradise Cay, California on August 11, 2014. The final autopsy report, released in November 2014, concluded that Williams' death was a suicide resulting from "asphyxia due to hanging". Sen päästä löytyi israelilaisia levyn kappaleita. President Barack Obama released a statement upon Williams's death: Robin Williams was an airman, a doctor, a genie, a nanny, a president, a professor, a bangarang Peter Pan, and everything in between. Se oli Jönsyäkin nuorempi, ja on nyt jo varmaan ihan homeessa.
ellauri163.html on line 35: If God is in fact a pretty young black woman with pearly white teeth - why not! Unfortunately the (admittedly also pretty) girl on the cover of The Book of Ephesians is white. So is Courtney Joseph, though not quite as young or pretty.
ellauri163.html on line 48: He wrote the drama Got fun nekome (God of Vengeance) in the winter of 1906 in Cologne, Germany. It is about a Jewish brothel owner who attempts to become respectable by commissioning a Torah scroll and marrying off his daughter to a yeshiva student. Set in a brothel, the play includes Jewish prostitutes and a lesbian scene. I. L. Peretz famously said of the play after reading it: "Burn it, Asch, burn it!" Instead, Asch went to Berlin to pitch it to director Max Reinhardt and actor Rudolph Schildkraut, who produced it at the Deutsches Theater. God of Vengeance opened on March 19, 1907 and ran for six months, and soon was translated and performed in a dozen European languages. It was first brought to New York by David Kessler in 1907. The audience mostly came for Kessler, and they booed the rest of the cast. The New York production sparked a major press war between local Yiddish papers, led by the Orthodox Tageplatt and even the secular Forverts. Orthodox papers referred to God of Vengeance as "filthy," "immoral," and "indecent," while radical papers described it as "moral," "artistic," and "beautiful". Some of the more provocative scenes in the production were changed, but it wasn't enough for the Orthodox papers. Even Yiddish intellectuals and the play's supporters had problems with the play's inauthentic portrayal of Jewish tradition, especially Yankl's use of the Torah, which they said Asch seemed to be using mostly for cheap effects; they also expressed concern over how it might stigmatize Jewish people who already faced much anti-Semitism. The association with Jews and sex work was a popular stereotype at the time. Other intellectuals criticized the writing itself, claiming that the second act was beautifully written but the first and third acts failed to support it.
ellauri163.html on line 50: God of Vengeance was published in English-language translation in 1918. In 1922, it was staged in New York City at the Provincetown Theatre in Greenwich Village, and moved to the Apollo Theatre on Broadway on February 19, 1923, with a cast that included the acclaimed Jewish immigrant actor Rudolph Schildkraut. Its run was cut short on March 6, when the entire cast, producer Harry Weinberger, and one of the owners of the theater were indicted for violating the state's Penal Code, and later convicted on charges of obscenity. Weinberger, who was also a prominent attorney, represented the group at the trial. The chief witness against the play was Rabbi Joseph Silberman, who declared in an interview with Forverts: "This play libels the Jewish religion. Even the greatest anti-Semite could not have written such a thing". (You just wait for Philip Roth...) After a protracted battle, the conviction was successfully appealed. In Europe, the play was popular enough to be translated into German, Russian, Polish, Hebrew, Italian, Czech, Romanian and Norwegian. Indecent, the 2015 play written by Paula Vogel, tells of those events and the impact of God of Vengeance. It opened on Broadway at the Cort Theater in April 2017, directed by Rebecca Taichman. Eli ei Asch ihan pasé vielä ole.
ellauri163.html on line 100: "We apologize for the inconvenience."
ellauri163.html on line 205: Shiloh, a place of rest, a city of Ephraim, "on the north side of Bethel," from which it is distant 10 miles ( Judges 21:19 ); the modern Seilun (the Arabic for Shiloh), a "mass of shapeless rubble".
ellauri163.html on line 247: The name 'Shiloh' means 'the Bearer of Rest'. 'Shiloh' does not refer to a city or a group. 'Shiloh' is the name of the coming Messiah - the promised Seed, through Whom all the families of the earth would be blessed - the One Who brings rest for the soul and is the fulfilment of all Scripture - Jesus the Messiah - the son of David - the son of Abraham - the father of Isaac - the father of Jacob - the father of Judah and his brother.
ellauri163.html on line 361: to imply a king of the line of Judah forever, but Israel currently has no king, nor do our democratic rulers have staffs. Does this imply that "he has come to Shiloh" (JPS) or that "Shiloh has come" (KJV)? Please explain. Why does King Jimmy think the homage of the people will be Shiloh's whereas JPS says it is Judah's? Who or what is this Shiloh and why is he/it so important that the scepter will not depart from Judah till then?
ellauri163.html on line 371: G-d did not always promise that there would always be a king (let alone a king from the tribe of Judah). In Genesis 49 Jacob is blessing the tribes and says the scepter will not depart the tribe of Judah. This is long before Moses, let alone the first Temple -- not to mention the hundreds of years then before the second Temple.
ellauri163.html on line 373: There wasn't a King for hundreds of years after the blessing before the first king of the tribe of Judah (before Saul and David). Tthere was that whole slavery period in Egypt for hundreds of years, then Moses, then Joshua, then the judges long before Saul the firs tking of the tribe of Judah.
ellauri163.html on line 375: Just read the bible chronoholically and you'll see that there were hundreds of years after Jacob's statement before the first king. Then there were Kings of Judah. Then there was the civil war and the kingdoms split.
ellauri163.html on line 380: "The scepter shall not depart Judah" means that the right to kingship will forever belong to the tribe of Judah. This is re-enforced in Prophets when first David and then his son, Solomon, are told that they are the rightful bloodline for the throne. Others have sat on the throne but they were not rightful heirs.
ellauri163.html on line 385: BTW from Genesis 49 when Jacob makes this statement there were 400 years of slavery in Egypt, a few more hundred years when we had the Judges and the Phillistines before we had ANY king from the line of Judah sitting on a throne.
ellauri163.html on line 391: Jacob was fortelling the fate of his sons and their heirs. He stated that the throne would belong to the tribe of Judah "until Shiloh comes." Belonging to isn't the same as saying there will be an unbroken line of RULING kings until Shiloh comes.
ellauri163.html on line 398: The older Jewish versions and commentators (e.g., Septuagint, Targums, Saadyah, and RASHI) read this word without the letter - yod, as if written - sheloh, the archaic form for - shelo, his; or, as if it were a poetic form for - shalvah, peace. (Sama sana varmaan kuin ähläm sähläm, tai shaloom.)
ellauri163.html on line 400: One translation, "until that which is his shall come.", is derived from the Septuagint. Its meaning is: 'The scepter shall not depart from Judah till all that is reserved for him shall have been fulfilled.' Another translation, "Till he come whose it (the kingdom) is.", is based on the Onkelos and Jerusalem Targums, Saadya Ga´on, RASHI, and other Jewish commentators. A modern Jewish commentator, M. Friedlander, renders this as "Till peace cometh.".
ellauri163.html on line 402: All of the Jewish translations (and commentaries) deal with a future time, the messianic era, during which there will be a king, a direct descendant from King David, sitting on the Davidic throne. The closing phrase of the blessing given to Judah defines the role of the expected future Jewish king, Messiah, in the world. Ultimately, his job will be to gather the nations under the banner of the One G-d of peace. If a gathering of the nations for the sake of peace is the first explicit description of the messianic era, it clearly suggests something that is natural, recognizable, and human.
ellauri163.html on line 417: Although some of the geographical reference points mentioned in Scripture are difficult for us to identify, God knows the full area into which He is going to bring Israel. We know enough to be sure that Israel is not in her full inheritance yet. Scripture shows that God has a dispute with those who are involved in “dividing up My land” [Joel 3:1-2].
ellauri163.html on line 476: When I first searched for Rozabal two years ago, the taxi circled around a minor Muslim tomb in a city of many mosques and mausoleums, the driver asking directions several times before we found it. The shrine, on a street corner, is a modest stone building with a traditional Kashmiri multi-tiered sloping roof.
ellauri163.html on line 482: They believe that Jesus survived the crucifixion almost 2,000 Easters ago, and went to live out his days in Kashmir. And for those who scoff, remember that others have argued, just as implausibly, that Jesus came to Britain. A theory that was much in vogue when the poet William Blake famously asked: "And did those feet in ancient time, walk upon England's mountains green? And was the holy Lamb of God on England's pleasant pastures seen?"
ellauri163.html on line 527: Payot (Hebrew: פֵּאָה, romanized: pe’ot, plural: פֵּאוֹת) is the Hebrew term for sidelocks or sideburns. Payot are worn by some men and boys in the Orthodox Jewish community based on an interpretation of the Tenach injunction against shaving the "sides" of one's head. Literally, pe'ah means "corner, side, edge". There are different styles of payot among Haredi or Hasidic, Yemenite, and Chardal Jews. Yemenite Jews call their sidelocks simanim (סִימָנִים), literally, "signs", because their long-curled sidelocks served as a distinguishing feature in the Yemenite society (differentiating them from their non-Jewish neighbors).
ellauri163.html on line 622: No. 36 ateistilistalla, Philip Pullman (1946) syntyi Norwichissa, Isossa-Britanniassa ja suoritti kolmannen luokan englannin tutkinnon Oxfordin yliopistossa. Hän työskenteli keskiasteen opettajana kirjoittaessaan lastenkirjoja – jo yli 30-vuotiaana – jotka tekisivät hänen maineestaan tunnetun. Hän saavutti kuitenkin todelliset julkkikset vasta julkaisemalla myydyimmän trilogiansa Hänen tummat kankaansa vuosina 1994–2001. Trilogia perustuu löyhästi Miltonin kadonneeseen Paratiisiin – paitsi että saatanahahmo on sankari, kun taas Jumala on roisto (no niinhän se vähän oli Miltonillakin). Ateistit ovat ylistäneet sitä vastalääkkeenä C.S. Lewisin Narnia-sarjalle, jonka Pullman on tuominnut uskonnolliseksi propagandaksi. Hän on suorapuheinen ateistien puolesta Isossa-Britanniassa. Hetkinen, kekä saatanahahmo? Sankarihan on Lyra, josta tulee Eeva kakkoineen? Sekö on se saatana? Ja paha jumalakin on vaan tollanen vanha statisti, niikö Paavi Wojtylä, jota pidettiin paavimobiilissa pystyssä kepillä.
ellauri163.html on line 628: Lyra Belacqua (kaunis vesi), villi 12-vuotias tyttö, on kasvanut kuvitteellisessa Jordan Collegessa Oxfordissa. Hän on laiha, tummat vaaleat hiukset ja siniset silmät. Hän ylpeilee kyvyllään ilkivaltaan, erityisesti hänen kyvystään valehdella, ansaitsemalla hänelle Iorick Byrnisonin epiteetin "Silvertongue". Lyralla on luonnollinen kyky käyttää alettiometriä, joka pystyy vastaamaan kaikkiin kysymyksiin, kun sitä manipuloitiin ja luetaan oikein. Lyraa teeveesarjassa näyttelevä Dafne Keen on vähän Greta Thunbergin oloinen.
ellauri163.html on line 656: Jordanian kuningas Abdullah II johtaa Jordan Collegea, joka on osa Oxfordin yliopistoa Lyran maailmassa. Muiden Jordan Collegen työntekijöiden avustamana hän kasvattaa oletettavasti orvoksi jääneen Lyran. Vasta myöhemmin ilmeisesti tulehtuneiden vaikeiden opiskelijavalintojen edessä hän yrittää menestyksekkäästi myrkyttää lordi Asrielin.
ellauri163.html on line 660: John Perry on Willin isä. Hän on tutkimusmatkailija maailmastamme, joka löysi portaalin Lyran maailmaan ja josta tuli shamaani, joka tunnetaan nimellä Stanislaus Grumman tai Jopari, hänen alkuperäisen nimensä korruptio. John Richard Perry (born 1943) is Henry Waldgrave Stuart Professor of Philosophy Emeritus at Stanford University and Distinguished Professor of Philosophy Emeritus at the University of California, Riverside. He has made significant contributions to philosophy in the fields of philosophy of language, metaphysics, and philosophy of mind. He is known primarily for his work on situation semantics (together with Jon Barwise), reflexivity, indexicality, personal identity, and self-knowledge. Situation Semantics was a huge flop, which became obvious when Barwise died of the cancer of the colon.
ellauri163.html on line 680: Oxfordin Jordan Collegessa 11-vuotias Lyra Belacqua ja hänen dæmon Pantalaimon todistavat kuningas Abdullahin yritystä myrkyttää lordi Asriel, Lyran kapinallinen ja seikkailunhaluinen setä. Hän varoittaa Asrielia ja vakoo hänen luentoaan pölystä, salaperäisistä alkeishiukkasista. ("vakoo!" Ihankuin Joosuan agentit mennessään nirhaamaan naapurikansoja v. 1778 pentateukissa.) Lyran ystävän Rogerin kidnappaavat lapsikaappaajat, jotka tunnetaan nimellä "Hotkijat". Lyran adoptoi viehättävä seurapiirirouva, rouva Coulter. Mestari antaa Lyralle salaa aletiatometrin, totuuden kertovan laitteen. Lyra saa selville, että rouva Coulter on Hotkijoiden johtaja ja että se on kirkon salaa rahoittama hanke. Lyra pakenee gyptaalaisille, kanavaa villeville paimentolaisille, joiden lapset on myös siepattu. He paljastavat Lyralle, että Asriel ja rouva Coulter ovat faktiskt hänen vanhempansa.
ellauri163.html on line 690: Lyra matkustaa Asrielin maailmojen välisen avauksen läpi Cittàgazzeen, kaupunkiin, jonka denizenit löysivät tavan matkustaa maailmojen välillä. Cittàgazzen holtiton teknologian käyttö on julkaissut ankeuttajia, jotka tuhoavat aikuisia sieluja, mutta joille lapset ovat immuuneja, mikä tekee maailmasta tyhjän aikuisista. Täällä Lyra tapaa ja ystävystyy Will Parryn kanssa, 12-vuotiaan pojan kanssa maailman Oxfordista. Will, joka äskettäin tappoi miehen suojellakseen sairasta äitiään, on törmännyt Cittàgazzeen yrittäessään löytää kauan kadoksissa olleen isänsä. Lyra tunkeutuu Willin (meidän) maailmaamme ja tapaa tohtori Marja Mähösen, fyysikon, joka tutkii pimeää ainetta, joka on samanlainen kuin Pöly Lyran maailmassa. Lyra rohkaisee tohtori Mähöstä yrittämään kommunikoida hiukkasten kanssa, ja kun hän tekee niin, he (puheliaat hiukkaset) käskevät häntä matkustamaan Cittàgazze-maailmaan. Lyran alethiometrin varastaa lordi Boreal alias Sir Charles Laxrom, rouva Coulterin liittolainen, joka on löytänyt tien Willin Oxfordiin ja perustanut sinne kodin.
ellauri163.html on line 726: Below is some information that Aspergerstest.com gives concerning interpreting their Asperger´s quiz results:
ellauri163.html on line 727: “ Basically the range for possible answers is 0 to 50. The information below shows you the different ranges as recorded from others sitting this same AQ quiz over the years.
ellauri163.html on line 744: PZ Myers is a New Atheist and New Atheism is a contemporary form of antitheism. Therefore, it is very probable his blog appeals to people who hold to a antitheism perspective. Social science research indicates that antitheists score the highest among atheists when it comes to personality traits such as narcissism, dogmatism, and anger. Furthermore, they scored lowest when it comes to agreeableness and positive relations with others.
ellauri163.html on line 748: People with higher scores on the Autism Spectrum Quotient (items included "I am fascinated by numbers," and "I find social situations difficult") had weaker belief in a personal God than those with lower IQ score ("I am fascinated by skirts", and "I find zippers difficult"). Second, reduced ability to mentalize mediated this correlation. (Mentalizing was measured with the Empathy Quotient, which assesses self-reported ability to recognize and react to others' emotions, and with a task that requires identifying what's being expressed in pictures of eyes. Systematizing -- interest in and aptitude for mechanical and abstract systems -- was correlated with autism but was not a mediator.) Third, men were much less likely than women to say they strongly believed in a personal God (even controlling for autism), and this correlation was also mediated by reduced mentalizing. They were also clearly more interested in skirts and puzzled by zippers.
ellauri163.html on line 752: These studies are correlational, so researchers can´t say for sure whether an inability to imagine other minds actually leads to atheism or agnosticism or whether the link is caused by God. The researchers did control for religious service attendance, assuming that the socially inept might be less likely to flex their mentalizing muscles by mingling at church each week. That analysis showed that religious service attendance could not explain the link between autismlike traits and belief. Those with sedentary mental behavior were just as apt to have a will to believe as not.
ellauri163.html on line 761: Another, anthropologically informed study explores descriptions of communication with invisible, superhuman agents in high functioning young adults on the autism spectrum. Based on material from interviews, two hypotheses are formulated. First, autistic individuals may experience communication with bodiless agents (e.g., gods, angels, and spirits) as less complex than interaction with peers, since it is free of multisensory input, such as body language, facial expressions, and intonation.
ellauri163.html on line 763: Second, descriptions of how participants absorb into “imaginary realities” suggest that such mental states are desirable due to qualities that facilitate social cognition: While the empirical world comes through as fragmented and incoherent, imaginary worlds offer predictability, emotional coherence, and benevolent minds. These results do not conform to popular expectations that autistic minds are less adapted to experience supernatural agents, and it is instead argued that imaginative, autistic individuals may embrace religious and fictive agents in search for socially and emotionally comprehensible interaction.
ellauri163.html on line 807: Vaikka Au Hasard Balthazarin lopussa kriitikot väittävät usein, että aasi oli kuollut elokuvan lopussa, kun näemme vain sen kuolevana, tämä elokuva olettaa myös kuoleman, mutta näemmekö sen ei ole yhtä tärkeää kuin aiemmassa elokuvassa, joka päättyy lempeään eroon ennen tätä hetkeä. Tämä elokuva päättyy Mouchetten tietoiseen tietämättömyyteen riippumatta siitä, näemmekö hänen todellisen loppunsa vai emme. Ja kuten mainittiin, tämä loppu ei ole läheskään yhtä tyydyttävä, kerronnallinen, emotionaalisesti tai loogisesti kuin aasin loppu. Syynä on se, että vaikka hyväksyisi, että tyttö raiskattiin ja hiänen äitinsä kuoli tuntien sisällä toisistaan, hiänellä on silti paljon tekemistä, nimittäin Arsenen kaa, olisin mielelläni nähnyt niiden sexiä vähän lähemmin ja enemmän. Aasi oli vanha ja sieti kuollakin, mutta she still had much going for her. She was a juicy little dish. My handkerchief was all wet when the film was over.
ellauri163.html on line 833: In essence, the film called Mouchette recapitulates the point of view of its character Mouchette, which allows the viewer to both ‘feel’ a bit of the character’s warp, while also being able to step back and intellectually distance oneself and ‘understand’ the character’s warp. Whether or not Bresson intended this doubled perspective on life, it, and many of the film’s other strengths more than make up for its weak ending, and lift it to a greatness that, while it falls short of the utmost in the canon of great cinema, nonetheless makes Mouchette a film for which the term “great” is applied a surety. There are, certainly, worse ways to misfire, slightly or otherwise.
ellauri163.html on line 877: Religion is an eminently collective thing (1954, p.47). It serves to bind a community together. A religion is a unified system of beliefs and practices relative to sacred things, that is to say, things set apart and forbidden--beliefs and practices which unite in one single community called a Church, all those who adhere to them. (1954, p. 47).
ellauri163.html on line 879: The believer who has communicated with his god is not merely a man who sees new truths of which the unbeliever is ignorant; he is a man who is stronger. He feels within him more force, wither to endure the trials of existence, or to conquer them (1954, p. 416).
ellauri163.html on line 889: By worshiping God people are unwittingly worshiping the power of the collective over them—a power that both created and guides them. They are worshiping society itself. Religion is one of the main forces that make up the collective conscience; religion which allows the individual to transcend self and act for the social good. But traditional religion was weakening under the onslaught of the division of labor; what could replace religion as the common bond?
ellauri163.html on line 891: The great things of the past which filled our fathers with enthusiasm do not excite the same ardor in us...In a word, the old gods are growing old or already dead, and others are not yet born...But this state of incertitude and confused agitation cannot last forever. A day will come when our societies will know again those hours of creative effervescence, in the course of which new formulae are found which serve for a while as a guide to humanity; and when these hours shall have been passed through once, men will spontaneously feel the need of reliving them from time to time in thought, that is to say, of keeping alive their memory by means of celebrations which regularly reproduce their fruits. We have already seen how the French Revolution established a whole cycle of holidays to keep the principles with which it was inspired in a state of perpetual youth.
ellauri163.html on line 893: But now comes something rather suspect: There are no gospels which are immortal, but neither is there any reason for believing that humanity is incapable of inventing new ones (1954, pp. 475-476).
ellauri163.html on line 895: While men are losing faith in the old religions, new religions will be born. For all societies feel the need to express their collective sentiments, ideas, and ideologies in regular ceremony. All societies need a set of common values and moral guidelines to inspire their members to transcend their selfishness. While the forms and particular symbols may change, religion is eternal.
ellauri164.html on line 41: A survey published in American Psychologist in 1991 ranked Wundt's reputation as first for "all-time eminence" based on ratings provided by 29 American historians of psychology. William James and Sigmund Freud were ranked a distant second and third.
ellauri164.html on line 43: In the introduction to his Grundzüge der physiologischen Psychologie in 1874, Wundt described Immanuel Cunt and Johann Friedrich Herbart as the philosophers who had the most influence on the formation of his own views. Those who follow up these references will find that Wundt critically took to the cleaners both these thinkers’ ideas. He distanced himself from Herbart's science of the soul . Wundt praised Cunt's rejection of a "rational" psychology deduced from metaphysics, but he argued against Cunt's epistemology as well as Cunt's category theory and his flabby position on teleological explanations in his publication Was soll uns Kant nicht verkaufen? (1892).
ellauri164.html on line 80: J’ai avalé une fameuse gorgée de poison. — Trois fois béni soit le conseil qui m’est arrivé ! — Les entrailles me brûlent. La violence du venin tord mes membres, me rend difforme, me terrasse. Je meurs de soif, j’étouffe, je ne puis crier. C’est l’enfer, l’éternelle peine ! Voyez comme le feu se relève ! Je brûle comme il faut. Va, démon !
ellauri164.html on line 82: J’avais entrevu la conversion au bien et au bonheur, le salut. Puis-je décrire la vision, l’air de l’enfer ne souffre pas les hymnes ! C’était des millions de créatures charmantes, un suave concert spirituel, la force et la paix, les nobles ambitions, que sais-je ?
ellauri164.html on line 118: Ah ! remonter à la vie ! jeter les yeux sur nos difformités. Et ce poison, ce baiser mille fois maudit ! Ma faiblesse, la cruauté du monde ! Mon Dieu, pitié, cachez-moi, je me tiens trop mal ! — Je suis caché et je ne le suis pas.
ellauri164.html on line 182: Nyt vasta mulle selvisi mixi Stanfordin kilpailija Berkeley on senniminen: Berkeley oli uuden maailman mamu kunnes jänisti ja lähti takaisin maitojunalla. Paljon lännemmäxi ei Berkeleystä pääse joutumatta itään. Sitä ei aina tule ajatelleexi että Kiina ja USA on naapurimaita.
ellauri164.html on line 187: George Berkeley (12. maaliskuuta 1685 Kilkennyn kreivikunta, Irlanti – 14. tammikuuta 1753 Oxford, Englanti) oli irlantilainen filosofi ja piispa. Hän edusti tietoteoriassa empirismiä ja ontologiassa idealismia. Hän kiteytti ajattelunsa lauseeseen olla olemassa on tulla havaituksi, (lat. esse est percipi). Berkeley on merkittävin subjektiivisen idealismin edustaja. Amerikan julkkixet tietää miten totta Yrjön lause on.
ellauri164.html on line 216: Berkeley pysyi Cloynessä vuoteen 1752 jolloin hän jäi eläkkeelle ja muutti Oxfordiin elääkseen poikansa kanssa. Hän oli pidetty henkilö rakastettavan olemuksensa ja leppoisien käytöstapojensa ansiosta.
ellauri164.html on line 232: A pupil of William "Will to Believe" James, whose Essays in Radical Empiricism he edited (1912), Perry became one of the leaders of the New Realism movement. Perry argued for a naturalistic theory of value and a New Realist theory of perception and knowledge. He wrote a celebrated biography of William James, which won the 1936 Pulitzer Prize for Biography or Autobiography, and proceeded to a revision of his critical approach to natural knowledge. An active member among a group of American New Realist philosophers, he elaborated around 1910 the program of new realism. However, he soon dissented from moral and spiritual ontology, and turned to a philosophy of disillusionment. Perry was an advocate of a militant democracy: in his words "total but not totalitarian". Puritanism and Democracy (1944) is a famous wartime attempt to reconcile two fundamental concepts in the origins of modern America. Durkheim oli taas aivan oikeassa: sodan aikana vedetään moraalin korsetinnauhat kireälle.
ellauri164.html on line 234: Henry Babcock Veatch Jr. (September 26, 1911 – July 9, 1999) was an American philosopher. Veatch syntyi 26. syyskuuta 1911 Evansvillessä, Indianassa . Hän opiskeli Harvardin yliopistossa , jossa hän suoritti AB- ja MA-tutkinnon ja tohtorin tutkinnon vuonna 1937. Veatch tuli Indianan yliopiston filosofian laitokselle ohjaajaksi vuonna 1937. Hänet nimitettiin apulaisprofessoriksi vuonna 1941 ja täysprofessoriksi vuonna 1952. Indianassa ollessaan Veatchin yliopisto sai monia palkintoja ja kunnianosoituksia. Vuonna 1954 hänestä tuli ensimmäinen Frederick Bachman Lieber Award for Distinguished Teaching -palkinnon saaja. Hän oli suosittu opiskelijoidensa keskuudessa ja hänelle myönnettiin Sigma Delta Chi "Brown Derby" -palkinto suosituimmalle professorille. Vuonna 1961 Veatch nimettiin Distinguished Service Professoriksi.
ellauri164.html on line 236: Vuonna 1965 Veatch lähti IU: sta Northwestern Universityyn , jossa hän pysyi vuoteen 1973 asti. Sitten hän meni Georgetownin yliopistoon, jossa hän toimi filosofian laitoksen puheenjohtajana vuosina 1973–1976. Veatchilla oli myös vierailevia professoreita Colby Collegessa , Haverford Collegessa ja St. Thomasissa . Yliopisto . Vuonna 1983 hän jäi eläkkeelle Distinguished Professorina ja palasi Bloomingtoniin.
ellauri164.html on line 248: Jeff Veatch is a successful entrepreneur, businessman, community leader, and philanthropist. Over the course of his career, Jeff co-founded the IT staffing services firm Apex Systems, has been recognized as the Entrepreneur of the year by Ernst and Young, selected to the Philanthropic 50 by Washington Life magazine, served on the Board of Directors for ASGN Incorporated, sits on Board of Visitors for Virginia Tech, was a founding member of the effort to bring the Olympics to Washington DC, holds Board positions with Inova Health System, as well as other leadership and board positions throughout his community. Also, as an active philanthropic investor, he formed the Veatch Charities, which focuses on education, healthcare, and his community. Mr. Veatch is a 1993 graduate of Virginia Polytechnic Institute and State University, earning a BS in Finance.
ellauri164.html on line 370: I thought this was one of those books that comes with a “guarantee.” But of course there is no such thing. Still, I’d read only glowing reviews and boy was I ready for a “triumphant experience.” But on p. 26 I couldn’t make heads or tails of what I was really reading about. On p. 54 the voice of the innocent and well-meaning young priest began to irk the shit out of me. On p. 55 I skipped ahead to see if anything would ever actually happen to dilute all the fluffy introspection and it didn’t look promising. On p. 64 I took the kitty to the well and drowned it.
ellauri164.html on line 372: I blew through this novel myself, which in retrospect was somewhat of a grave mistake, as the book alternates between compelling and highly engaging dialogues to unrealistically long monologues which to me resemble a Rimbaud poem in translation than anything else, which is to say: hard to parse. That they got more than what they bargained for is what the ordinary reader will be struck by first when they read this. The complexity of each of the conversations cannot be overstated, which I think will inevitably result in readers just mechanically scanning the sentences rather than internalizing the arguments, with the final result being the great part of the novel sliding off like rain, leaving only vague impressions like it did with me unfortunately, but the parts that did affect me left me very humbled. And chiefly this impression will not be helped by another one of the defining features of the novel, which is its vagueness. It deliberately leaves a lot of key details unheard and leaves a lot to the ability to infer events by the reader. Though sometimes frustrating to a reader like me who reads history and biography, I recognize that it should be so for this novel, for the main conflict in it is a psychological one, so I wouldn't have it any other way.
ellauri164.html on line 374: For readers unfamiliar with the culture context of France between the two wars, it might be helpful to first watch Robert Bresson's movie of the same name which has been hailed as a masterpiece by such diverse critics as Ingmar Bergman and Jean-Luc Godard. I read the book first. After seeing the movie, I read the book a second time and got much more out of it. As Canadian and a native speaker of French, I can assure any Anglophone that the culture of France is at times very murky to the outsider who must at times go to extra efforts to fully enjoy French literature.
ellauri164.html on line 388: I wouldn't recommend this much for a modern audience, or at least one not interested in debates of the nature of God's love. Human love there is precious little of. And no sex.
ellauri164.html on line 395: I am not getting from this book what I expected based on other reviews, and not what I wanted from it either. I tried, read almost half of it. There was not as much about the interaction with his parishioners as about the lectures he gets from older priests and his superiors. And here was not much spiritual inspiration for this reader. A bit ponderous. This goes on my "life is too short" shelf. (less)
ellauri164.html on line 400: Recommends it for: Cheezy people
ellauri164.html on line 451: The film depicts the nuclear arms race that took place between all sides in the World War II and the beginning of the Cold War. The first part centers on the war years, dealing with the Manhattan Project and the American effort to beat the Germans to the bomb, as well as with Stalin's decision that the USSR must have its own atomic project. The second part displays the Soviet post-war nuclear program. The plot deals mainly with the personal dilemmas facing all the scientists who worked on the atomic weapons. Booooring.
ellauri164.html on line 453: The producers faced a technical difficulty in a scene which contained a nuclear explosion. After several experiments, the special effects coordinator Samir Jaber - a Syrian citizen who worked for Mosfilm - decided to create the required sequence by trickling a drop of orange-tinted perfume into a watery solution of aniline and filming it close up. Haha wimps!
ellauri164.html on line 455: The film was produced solely by Mosfilm, without a direct participation of DEFA, and yet several East German actors were invited to play the German historical figures. Fritz Diez, who appeared as Hitler on screen for the sixth time in his career, was given also the role of Otto Hahn.
ellauri164.html on line 457: In 1938, Otto Hahn, Lise Meitner and Fritz Strassmann discovered nuclear fission, for which Hahn received the 1944 Nobel Prize for Chemistry. Nuclear fission was the basis for nuclear reactors and nuclear weapons.
ellauri164.html on line 458: Between 1934 and 1938, he worked with Strassmann and Meitner on the study of isotopes created through the neutron bombardment of uranium and thorium, which led to the discovery of nuclear fission. He was an opponent of national socialism and the persecution of Jews by the Nazi Party that caused the removal of many of his colleagues, including Meitner, who was forced to flee Germany in 1938.
ellauri164.html on line 459: During World War II, he worked on the German nuclear weapons program, cataloguing the fission products of uranium. As a consequence, at the end of the war he was arrested by the Allied forces; he was incarcerated in Farm Hall with nine other German scientists, from July 1945 to January 1946.
ellauri164.html on line 463: Googlen lähin IMDb osuma on "Take aim at the police van (1960) - Tähtäimessä vankiauto". Original title: 'Jûsangô taihisen' yori: Sono gosôsha o nerae 1960. K-12. 1h 19m. A prison truck is assaulted and the two convicts inside are murdered. The prison guard on duty gets suspended for negligence and takes it upon himself to track down the killers. Maalitetuista on tullut liittolaisia. Olikohan vankimaalitaulut neuvostotiedemiehiä tai vallan nazeja?
ellauri164.html on line 485: We first encounter Moses in the opening chapters of the book of Exodus. In chapter 1, we learn that, after the patriarch Joseph rescued his family from the great famine and situated them in the land of Goshen (in Egypt), the descendants of Abraham lived in peace for several generations until there rose to power in Egypt a pharaoh who “did not know Joseph” (Exodus 1:8). This pharaoh subjugated the Hebrew people and used them as slaves for his massive building projects. Because God blessed the Hebrew people with rapid numeric growth, the Egyptians began to fear the increasing number of Jews living in their land. So, Pharaoh ordered the death of all male children born to Hebrew women (Exodus 1:22).
ellauri164.html on line 487: In Exodus 2, we see Moses’ mother attempting to save her child by placing him in a basket and putting it into the Nile. The basket was eventually found by Pharaoh’s daughter, and she adopted him as her own and raised him in the palace of the pharaoh himself. As Moses grew into adulthood, he began to empathize with the plight of his people, and upon witnessing an Egyptian beating a Hebrew slave, Moses intervened and killed the Egyptian. But that was not a sin because the guy was just an Egyptian. In another incident, Moses attempted to intervene in a dispute between two Hebrews, but one of the Hebrews rebuked Moses and sarcastically commented, “Are you going to kill me as you did the Egyptian?” (Exodus 2:14). Realizing that his criminal act was made known, Moses fled to the land of Midian where he again intervened—this time rescuing the daughters of Jethro from some bandits. In gratitude, Jethro (also called Reuel) granted his daughter Zipporah to Moses in marriage (Exodus 2:15–21). Moses lived in Midian for about forty years.
ellauri164.html on line 491: After the exodus, Moses led the people to the edge of the Red Sea where God provided another saving miracle by parting the waters and allowing the Hebrews to pass to the other side while drowning the Egyptian army (Exodus 14). Moses brought the people to the foot of Mount Sinai where the Law was given and the Old Covenant established between God and the newly formed nation of Israel (Exodus 19—24).
ellauri164.html on line 493: The rest of the book of Exodus and the entire book of Leviticus take place while the Israelites are encamped at the foot of Sinai. God gives Moses detailed instructions for the building of the tabernacle—a traveling tent of worship that could be assembled and disassembled for easy portability—and for making the utensils for worship, the priestly garb, and the ark of the covenant, symbolic of God’s presence among His people as well as the place where the high priest would perform the annual atonement. God also gives Moses explicit instructions on how God is to be worshiped and guidelines for maintaining purity and holiness among the people. The book of Numbers sees the Israelites move from Sinai to the edge of the Promised Land, but they refuse to go in when ten out of twelve spies bring back a bad report about Israel’s ability to take over the land. God condemns this generation of Jews to die in the wilderness for their disobedience and subjects them to forty years of wandering in the wilderness. By the end of the book of Numbers, the next generation of Israelites is back on the borders of the Promised Land and poised to trust God and take it by faith.
ellauri164.html on line 495: The book of Deuteronomy shows Moses giving several sermon-type speeches to the people, reminding them of God’s saving power and faithfulness. He gives the second reading of the Law (Deuteronomy 5) and prepares this generation of Israelites to receive the promises of God. Moses himself is prohibited from entering the land because of his sin at Meribah (Numbers 20:10-13). At the end of the book of Deuteronomy, Moses’ death is recorded (Deuteronomy 34). He climbed Mount Nebo and is allowed to look upon the Promised Land. Moses was 120 years old when he died, and the Bible records that his “eye was undimmed and his vigor unabated” (Deuteronomy 34:7). The Lord Himself buried Moses (Deuteronomy 34:5–6), and Joshua took over as leader of the people (Deuteronomy 34:9). Deuteronomy 34:10–12 says, " Since then, no prophet has risen in Israel like Moses, whom the Lord knew face to face, who did all those signs and wonders the Lord sent him to do in Egypt—to Pharaoh and to all his officials and to his whole land. For no one has ever shown the mighty power or performed the awesome deeds that Moses did in the sight of all Israel."
ellauri164.html on line 497: The above is only a brief sketch of Moses’ life and does not talk about his interactions with God, the manner in which he led the people, some of the specific ways in which he foreshadowed Jesus Christ, his centrality to the Jewish faith, his appearance at Jesus’ transfiguration, and other details. But it does give us some framework of the man. He is somewhat recalcitrant, to put it mildly.
ellauri164.html on line 498: So, now, what can we learn from Moses’ life? Moses’ life is generally broken down into three 40-year periods. The first is his life in the court of Pharaoh. As the adopted son of Pharaoh’s daughter, Moses would have had all the perks and privileges of a prince of Egypt. He was instructed “in all the wisdom of the Egyptians, and he was mighty in his words and deeds” (Acts 7:22). As the plight of the Hebrews began to disturb his soul, Moses took it upon himself to be the savior of his people. As Stephen says before the Jewish ruling council, “[Moses] supposed that his brothers would understand that God was giving them salvation by his hand” (Acts 7:25). From this incident, we learn that Moses was a man of action as well as a man possessed of a hot temper and prone to rash actions. Did God want to save His people? Yes. Did God want to use Moses as His chosen instrument of salvation? Yes. But Moses, whether or not he was truly cognizant of his role in the salvation of the Hebrew people, acted rashly and impetuously. He tried to do in his timing what God wanted done in His timing. The lesson for us is obvious: we must be acutely aware of not only doing God’s will, but doing God’s will in His timing, not ours. As is the case with so many other biblical examples, when we attempt to do God’s will in our timing, we make a bigger mess than originally existed.
ellauri164.html on line 500: Moses needed time to grow and mature and learn to be meek and eat humble pie before God, and this brings us to the next chapter in Moses’ life, his 40 years in the land of Midian. During this time, Moses learned the simple life of a shepherd, a husband, and a father. God took an impulsive and hot-tempered young man and began the process of molding and shaping him into the perfect instrument for God to use. What can we learn from this time in his life? If the first lesson is to wait on God’s timing, the second lesson is to not be idle while we wait on God’s timing. While the Bible doesn’t spend a lot of time on the details of this part of Moses’ life, it’s not as if Moses were sitting idly by waiting for God’s call. He spent the better part of 40 years learning the ways of a shepherd and supporting and raising a family. These are not trivial things! While we might long for the “mountain top” experiences with God, 99 percent of our lives is lived in the valley doing the mundane, day-to-day things that make up a life. We need to be living for God “in the valley” before He will enlist us into the battle. It is often in the seemingly trivial things of life that God trains and prepares us for His call in the next season.
ellauri164.html on line 502: Another thing we see from Moses during his time spent in Midian is that, when God finally did call him into service, Moses was resistant. The man of action early in his life, Moses, now 80 years old, became overly timid. When called to speak for God, Moses said he was “slow of speech and tongue” (Exodus 4:10). Some commentators believe that Moses may have had a speech impediment. Perhaps, but then it would be odd for Stephen to say Moses was “mighty in words and deeds” (Acts 7:22). Perhaps Moses just didn’t want to go back into Egypt and fail again. This isn’t an uncommon feeling. How many of us have tried to do something (whether or not it was for God) and failed, and then been hesitant to try again? There are two things Moses seemed to have overlooked. One was the obvious change that had occurred in his own life in the intervening 40 years. The other, and more important, change was that God would be with him. Moses failed at first not so much because he acted impulsively, but because he acted without God. Therefore, the lesson to be learned here is that when you discern a clear call from God, step forward in faith, knowing that God goes with you! Do not be timid, but be strong in the Lord and in the power of his might (Ephesians 6:10).
ellauri164.html on line 504: The third and final chapter in Moses’ life is the chapter that Scripture spends the most time chronicling, namely, his role in the redemption of Israel. Several lessons can be gleaned from this chapter of Moses’ life as well. First is how to be an effective leader of people. Moses essentially had responsibility over two million Hebrew refugees. When things began to wear on him, his father-in-law, Jethro Tull, suggested that he delegate responsibility to other faithful men, a lesson that many people in authority over others need to learn (Exodus 18). We also see a man who was dependent on the grace of God to help with his task. Moses was continually pleading on behalf of the people before God. If only all people in authority would petition God on behalf of those over whom they are in charge! Moses was keenly aware of the necessity of God’s presence and even requested to see God’s glory (Exodus 33). Moses knew that, apart from God, the exodus would be meaningless. It was God who made the Israelites distinct, and they needed Him most. Moses’ life also teaches us the lesson that there are certain sins that will continue to haunt us throughout our lives. The same hot temper that got Moses into trouble in Egypt also got him into trouble during the wilderness wanderings. In the aforementioned incident at Meribah, Moses struck the rock in anger in order to provide water for the people. However, he didn’t give God the glory, nor did he follow God’s precise commands. Because of this, God forbade him from entering the Promised Land. In a similar manner, we all succumb to certain besetting sins which plague us all our days, sins that require us to be on constant alert.
ellauri164.html on line 506: These are just a handful of practical lessons that we can learn from Moses’ life. However, if we look at Moses’ life in light of the overall panoply of Scripture, we see larger theological truths that fit into the story of redemption. In chapter 11 the author of Hebrews uses Moses as an example of faith. We learn that it was by faith that Moses refused the glories of Pharaoh’s palace to identify with the plight of his people. The writer of Hebrews says, “[Moses] considered the reproach of Christ greater wealth than the treasures of Egypt” (Hebrews 11:26). Moses’ life was one of faith, and we know that without faith it is impossible to please God (Hebrews 11:6). Likewise, it is by faith that we, looking forward to heavenly riches, can endure temporal hardships in this lifetime (2 Corinthians 4:17–18).
ellauri164.html on line 508: As mentioned earlier, we also know that Moses’ life was typological of the life of Christ. Like Christ, Moses was the mediator of a covenant. Christ too was a little recalcitrant, so he got crucified. Again, the author of Hebrews goes to great lengths to demonstrate this point (cf. Hebrews 3; 8—10). The Apostle Paul also makes the same points in 2 Corinthians 3. The difference is that the covenant that Moses mediated was temporal and conditional, whereas the covenant that Christ mediates is eternal and unconditional. Like Christ, Moses provided redemption for his people. Moses delivered the people of Israel out of slavery and bondage in Egypt and brought them to the Promised Land of Canaan. Christ delivers His people out of bondage and slavery to sin and condemnation and brings them to the Promised Land of eternal life on a renewed earth, like Azrael in the forthcoming third season of His Dark Materials. Like Christ he returns to consummate the kingdom He inaugurated at His first coming. Like Christ, Moses was a prophet to his people. Moses spoke the very words of God to the Israelites just as Christ did (John 17:8). Moses predicted that the Lord would raise up another prophet like him from among the people (Deuteronomy 18:15). Jesus and the early church taught and believed that Moses was speaking of Jesus when he wrote those words (cf. John 5:46, Acts 3:22, 7:37). In so many ways, Moses’ life is a precursor to the life of Christ. As such, we can catch a glimpse of how God was working His plan of redemption in the lives of faithful people throughout human history. This gives us hope that, just as God saved His people and gave them rest through the actions of Moses, so, too, will God save us and give us an eternal Sabbath rest in Christ, both now and in the life to come. But don't get your hopes too high, you may not be among the chosen after all.
ellauri164.html on line 520: Why have you dealt ill with your servant? And why have I not found favor in your sight, that you lay the burden of all this people on me? Did I conceive all this people? Did I give them birth, that you should say to me, “Carry them in your bosom, as a nurse carries a nursing child,” to the land that you swore to give their fathers? … I am not able to carry all this people alone; the burden is too heavy for me. If you will treat me like this, kill me at once, if I find favor in your sight, that I may not see my wretchedness (Numbers 11:11-12, 14-15).
ellauri164.html on line 524: Now there was no water for the congregation. And they assembled themselves together against Moses and against Aaron. And the people quarreled with Moses and said, “Would that we had perished when our brothers perished before the Lord! Why have you brought the assembly of the Lord into this wilderness, that we should die here, both we and our cattle? And why have you made us come up out of Egypt to bring us to this wretched place which has neither grain nor figs nor vines nor pomegranates? Here there is not even water to drink!” But Moses and Aaron went way from the assembly to the entrance of the meeting tent, where they fell prostrate.
ellauri164.html on line 525: Then the glory of the Lord appeared to them, and the Lord said to Moses, “Take the staff, and assemble the congregation, you and Aaron your brother, and tell the rock before their eyes to yield its water. So you shall bring water out of the rock for them and give drink to the congregation and their cattle.”
ellauri164.html on line 527: And Moses took the staff from before the Lord, as he commanded him. He and Aaron gathered the assembly together before the rock, and he said to them, “Hear now, you rebels! Are we to bring water for you out of this rock?” And Moses lifted up his hand and struck the rock with his staff twice, and water came out abundantly, and the congregation drank, and their livestock.
ellauri164.html on line 528: But the Lord said to Moses and Aaron, “Because you did not believe in me, to uphold me as holy in the eyes of the people of Israel, therefore you shall not bring this assembly into the land that I have given them” (Numbers 20:2-12).
ellauri164.html on line 530: Many have pondered the precise nature of Moses’ sin and why the punishment for it was so severe. (Well, gosh, he was already 120, and what's the diff which side of the Jordan river he conks out. It's the same dry desert on either side.) A few different explanations have been posited:
ellauri164.html on line 532: 1. Moses sinned by not following the Lord’s instruction. The Lord told Moses to take his staff in hand and bid the rock to bring forth water. He was told to speak to the rock, but instead he struck it—twice. The striking of the rock, while not specifically directed according to the passage in Numbers, does not seem particularly egregious; in fact, in another description of this event (see Exodus 17:6) God does tell Moses to strike it. The Fathers of the Church (e.g., St. Jerome) did not view this as sinful, even interpreting the striking of the rock twice as a sign of the two bars of the cross.
ellauri164.html on line 533: 2. Moses exhibited sinful pride. Having assembled the people, Moses reviled them, saying, “Hear now, you rebels!” He then continued, perhaps pridefully, “Shall we bring water for you out of this rock?” Neither Moses nor Aaron can bring forth water, however; only God can do that. Some of the Fathers of the Church interpreted this not as pride on Moses’ part but rather as an indication of the wavering of his faith.
ellauri164.html on line 534: 3. Moses sinned by speaking harshly and rashly. Psalm 106 seems to favor this interpretation. They angered the Lord at the waters of Meribah, and it went ill with Moses on their account, for they made his spirit bitter, and he spoke rashly with his lips (Psalm 106:32-33).
ellauri164.html on line 540: Whatever the reason for the drastic punishment, behold what grumbling does. It fuels discontent and bitterness. Be careful, fellow Christians; we can all succumb to the temptation to draw others into our anger, doubts, dissatisfaction, and fears. After all, misery loves company. Sharing concerns with friends is good and necessary, but this must be tempered by the knowledge that too much can harm them and us. A steady diet of grumbling is not good for anyone.
ellauri164.html on line 541: Grumbling, grousing, and complaining seem to be all around us. In our relative affluence, we often expect or even demand comfort. We are very particular about the way we want things to be, and often expect that it be made so without much if any effort on our part.
ellauri164.html on line 548: 1. Moses, being directed to speak to the rock that it might give forth its water, smote it instead with the rod of God which was in his hazed (what's a hazed?) and this he did not once only, but twice.
ellauri164.html on line 550: 2. He spoke to the people, not with meekness and calm authority, but in heat and bitterness. "Ye rebels, must we fetch you water out of this rock?" Thus he "spake unadvisedly with his lips" (Psalm 106:33) instead of his stick. It is not difficult to understand how Moses should have so far forgotten himself on this occasion. Let the facts be weighed. The servant of the Lord is now 120 years old. The generation which sinned thirty-seven years ago, and was condemned to die in the wilderness, is nearly all gone. Moses is mortified to find that the new generation is infected with a touch of the same impatient unbelief which wrought in their fathers so much mischief. No sooner are they at a loss for water than they rise against Moses with rebellious murmurings. For once he loses command of himself. On all former occasions of the kind his meekness was unshaken; he either held his peace, or prayed for the rebels, or at most called on the Lord to be his Witness and Judge. Now he breaks out into bitter chidings. At the root of this there was a secret failure of faith. "Ye believed me not," - did not thoroughly rely on my faithfulness and power, - "to sanctify me in the eyes of the children of Israel" (verse 12). His former meekness had been the fruit of faith. He had been thoroughly persuaded that the Lord who was with him could accomplish all he had promised, and therefore he faced every difficulty with calm and patient resolution. Now a touch of unbelief bred in him hastiness and bitterness of spirit.
ellauri164.html on line 552: Two lessons: 1. The failings of good men may be culpable in God's sight and displeasing to him out of all proportion to the degree of blameworthiness they present to our eye. So far is it from being true (as many seem to think) that believers' sins are no sins at all, and need give no concern, that, on the contrary, the Lord dislikes the stain of sin most when it is seen in his dear children. The case of Moses is not singular. Sins which the Lord overlooks in other men he will occasionally put some mark of special displeasure upon, when they are committed by one who is eminent for holiness and honourable service. It is, no doubt, a just instinct which leads all right-thinking people to be blind to the failings of good men who have been signally useful in their day. But if the good men become indulgent to their own faults they are likely to be rudely awakened to a sense of their error. The better a man is, his sins may be the more dishonouring to God. A spot hardly visible on the coat of a labouring man, may be glaringly offensive on the shining raiment of a throned king.
ellauri164.html on line 554: 2. The sins we are least inclined to may nevertheless be the sins which will bring us to the bitterest grief. Every man has his weak side. There are sins to which our natural disposition or the circumstances of our up-bringing lay us peculiarly open; and it is without doubt a good rule to be specially on our guard in relation to these sins. Yet the rule must not be applied too rigidly. When Dumbarton Rock was taken, it was not by assailing the fortifications thrown up to protect its one weak side, but by scaling it at a point where the precipitous height seemed to render defense or guard unnecessary. Job was the most patient of men, yet he sinned through impatience. Peter was courageous, yet he fell through cowardice. Moses was the meekest of men, yet he fell through bitterness of Spirit. We have need to guard well not our weak points only, but the points also at which we deem ourselves to be strong.
ellauri164.html on line 556: Parallel Verses: Yahweh said to Moses and Aaron, "Because you didn't believe in me, to sanctify me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them."
ellauri164.html on line 560: AGAIN the congregation of Israel was brought into the wilderness, to the very place where God proved them soon after leaving Egypt. The Lord brought them water out of the rock, which had continued to flow until just before they came again to the rock, when the Lord caused that living stream to cease, to prove His people again, to see if they would endure the trial of their faith or would again murmur against Him.
ellauri164.html on line 562: When the Hebrews were thirsty and could find no water, they became impatient and did not remember the power of God which had, nearly forty years before, brought them water out of the rock. Instead of trusting God, they complained of Moses and Aaron, and said to them, "Would God that we had died when our brethren died before the Lord!" That is, they wished that they had been of that number who had been destroyed by the plague in the rebellion of Korah, Dathan, and Abiram.
ellauri164.html on line 564: They angrily inquired, "Why have ye brought up the congregation of the Lord into this wilderness, that we and our cattle should die there? And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink. What the fuck, you call this a promised land?
ellauri164.html on line 566: "And Moses and Aaron went from the presence of the assembly unto the door of the tabernacle of the congregation, and they fell upon their faces: and the glory of the Lord appeared unto them. And the Lord spake unto Moses, saying, Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts to drink. And Moses took the rod from before the Lord, as He commanded him.
ellauri164.html on line 568: Moses Yields to Impatience. "And Moses and Aaron gathered the congregation together before the rock; and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock? And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also. And the Lord spake unto Moses and Aaron, Because ye believed Me not, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them."
ellauri164.html on line 570: Here Moses sinned. He became wearied with the continual murmurings of the people against him, and the continual murmuring to stupid rocks. At the commandment of the Lord, took the rod, and, instead of speaking to the rock, as God commanded him, he smote it with the rod twice, after saying, "Must we fetch you water out of this rock?" He here spoke unadvisedly with his lips. He did not say, God will now show you another evidence of His power and bring you water out of this rock. He did not ascribe the power and glory to God for causing water to again flow from the flinty rock, and therefore did not magnify Him before the people. For this failure on the part of Moses, God would not permit him to lead the people to the Promised Land.
ellauri164.html on line 572: This necessity for the manifestation of God's power made the occasion one of great solemnity, and Moses and Aaron should have improved it to make a favorable impression upon the people. But Moses was stirred, and in impatience and anger with the people, because of their murmurings, he said, "Hear now, ye rebels, must we fetch you water out of this rock?" In thus speaking he virtually admitted to murmuring Israel that they were correct in charging him with leading them from Egypt. God had forgiven the people greater transgressions than this error on the part of Moses, but He could not regard a sin in a leader of His people as in those who were led. He could not excuse the sin of Moses and permit him to enter the Promised Land.
ellauri164.html on line 574: The Lord here gave His people unmistakable proof that He who had wrought such a wonderful deliverance for them in bringing them from Egyptian bondage, was the mighty Angel, and not Moses, who was going before them in all their travels, and of whom He had said, "Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of Him, and obey His voice, provoke Him not; for He will not pardon your transgressions: for My name is in Him." Ex. 23:20, 21.
ellauri164.html on line 576: Moses took glory to himself which belonged to God, and made it necessary for God to do that in his case which should forever satisfy rebellious Israel that it was not Moses who had led them from Egypt,
ellauri164.html on line 577: but God Himself. The Lord had committed to Moses the burden of leading His people, while the mighty Angel went before them in all their journeyings and directed all their travels. Because they were so ready to forget that God was leading them by His Angel, and to ascribe to man that which God's power alone could perform, He had proved them and tested them, to see whether they would obey Him. At every trial they failed. Instead of believing in, and acknowledging, God, who had strewed their path with evidences of His power and signal tokens of His care and love, they distrusted Him and ascribed their leaving Egypt to Moses, charging him as the cause of all their disasters. Moses had borne with their stubbornness with remarkable forbearance. At one time they threatened to stone him.
ellauri164.html on line 579: The Heavy Penalty. The Lord would remove this impression forever from their minds, by forbidding Moses to enter the Promised Land. The Lord had highly exalted Moses. He had revealed to him His great glory. He had taken him into a sacred nearness with Himself upon the mount, and had condescended to talk with him as a man speaketh with a friend. He had communicated to Moses, and through him to the people, His will, His statutes, and His laws. His being thus exalted and honored of God made his error of greater magnitude. Moses repented of his sin and humbled himself greatly before God. He related to all Israel his sorrow for his sin. The result of his sin he did not conceal, but told them that for thus failing to ascribe glory to God, he could not lead them to the Promised Land. He then asked them, if this error upon his part was so great as to be thus corrected of God, how God would regard their repeated murmurings in charging him (Moses) with the uncommon visitations of God because of their sins.
ellauri164.html on line 585: Aaron died at Mount Hor, for the Lord had said that he should not enter the Promised Land, because, with Moses, he had sinned at the time of bringing
ellauri164.html on line 591: Moses’ moment of greatest failure came when the people of Israel resumed complaining, this time about food and water (Num. 20:1-5). Moses and Aaron decided to bring the complaint to the Lord, who commanded them to take their staff, and in the people’s presence command a rock to yield water enough for the people and their livestock (Num. 20:6-8). Moses did as the Lord instructed but added two flourishes of his own. First he rebuked the people, saying, “Listen, you rebels, shall we bring water for you out of this rock?” Then he struck the rock twice with his staff. Water poured out in abundance (Num. 20:9-11), but the Lord was extremely displeased with Moses and Aaron.
ellauri164.html on line 593: God's punishment was harsh. “Because you did not trust in me, to show my holiness before the eyes of the Israelites, therefore you shall not bring this assembly into the land that I have given them” (Num.20:12). Moses and Aaron, like all the people who rebelled against God’s plan earlier (Num. 14:22-23), will not be permitted to enter the Promised Land.
ellauri164.html on line 595: Scholarly arguments about the exact action Moses was punished for may be found in any of the general commentaries, but the text of Numbers 20:12 names the underlying offense directly, “You did not trust in me.” Moses’ leadership faltered in the crucial moment when he stopped trusting God and started acting on his own impulses.
ellauri164.html on line 597: Honoring God in leadership—as all Christian leaders in every sphere must attempt to do—is a terrifying responsibility. Whether we lead a business, a classroom, a relief organization, a household, or any other organization, we must be careful not to mistake our authority for God’s. What can we do to keep ourselves in obedience to God? Meeting regularly with an accountability (or “peer”) group, praying daily about the tasks of leadership, keeping a weekly Sabbath to rest in God’s presence, and seeking others’ perspective on God’s guidance are methods some leaders employ. Even so, the task of leading firmly while remaining wholly dependent on God is beyond human capability. If the most humble man on the face of the earth (Num. 12:3) could fail in this way, so can we. By God’s grace, even failures as great as Moses’ at Meribah, with disastrous consequences in this life, do not separate us from the ultimate fulfillment of God’s promises. Moses did not enter the Promised Land, yet the New Testament declares him “faithful in all God’s house” and reminds us of the confidence that all in God’s house have in the fulfillment of our redemption in Christ (Heb. 3:2-6).
ellauri164.html on line 607: A fresh exegetical probe is therefore warranted using a hermeneutical strategy whereby a narrative approach is attempted in order to understand Num. 20:1-13 in the light of Exodus 17:1-7. These narrative analogies are part of a distinctive feature in the Hebrew narrative style labelled Type- scene.
ellauri164.html on line 611: Moses' abuse and misuse of the staff constitutes an act of lese-majeste because it is seen as an act of rebellion against YHWH's authority. Inevitably, Moses eclipses YHWH's personality, presence and power in the eyes of the people. His condign punishment is the forfeiture of the privilege of leading the people into the Promised Land. See Less.
ellauri164.html on line 625: Moses had been leading a rebellious, ungrateful, complaining, people through the wilderness for 40 years. His sister had just died. And now these people had gathered together against Aaron and him to complain because there was no water, again! (Numbers 20:2-5) You would think after 40 years these people would have learned to trust their all-powerful, Living God to provide for them.
ellauri164.html on line 631: Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink. (Numbers 20:8)
ellauri164.html on line 634: So Moses claimed credit for giving the rebels water by saying, “Must WE bring water out of this rock for you?” Then, in his anger, Moses struck the rock instead of speaking to it.
ellauri164.html on line 636: “And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock? And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also. ” (Numbers 20:10-11)
ellauri164.html on line 641: Numbers 20:12. Despite Moses’ error, water poured from the rock. God still provided abundantly for the children of Israel even though Moses had disobeyed Him. God did not withhold His blessing from His people because of their leader’s sin. God did hold Moses accountable though (Numbers 20:12).
ellauri164.html on line 645: God had used him to give the law to Israel and write the first five books of the Bible. He had led God’s people through the wilderness for 40-years, enduring all their complaining and the punishment of their rebellion. He had done everything exactly as God had commanded.
ellauri164.html on line 647: Now, after 40-years of faithfully serving God with perfect obedience to bring God’s people to the Promised Land, he would not be allowed to enter! Was that fair? Of course it was. Moses knew God was merciful and gracious. Surely God would forgive and relent, if he would only repent. Surely God would forgive one sin, and let him in, after how good he had been.
ellauri164.html on line 650: For 40-years Moses had pronounced judgment without mercy on those who sinned. Whether the sin had been idolatry, misusing God’s name, immorality, or even collecting firewood on the Sabbath, the law had condemned the disobedient to be stoned for even one sin. Now Moses was being judged by the very law he had proclaimed.
ellauri164.html on line 653: Not even Moses could keep the law. God is gracious. Moses was not stoned to death for his disobedience. Wow. God allowed Moses to keep serving Him, and God kept using him to lead His people to the Promised Land.
ellauri164.html on line 654: God called Moses to lead His people out of slavery in Egypt. The Law was given to show people their bondage to sin in the world, and their need for the shed blood of a sacrificial Passover lamb to cover for their sin. Moses was condemned by the very law he gave. He shot himself in the foot.
ellauri164.html on line 669: 8 Take the staff, and assemble the congregation, you and Aaron your brother, and tell the rock before their eyes to yield its water. So you shall bring water out of the rock for them and give drink to the congregation and their cattle.
ellauri164.html on line 671: 10 Then Moses and Aaron gathered the assembly together before the rock, and he said to them, “Hear now, you rebels: shall we bring water for you out of this rock?” 11 And Moses lifted up his hand and struck the rock with his staff twice, and water came out abundantly, and the congregation drank, and their livestock.” (Num. 20: 8,10–11 ESV)
ellauri164.html on line 673: Most of us have been taught that Moses’s sin was hitting a rock to obtain water when God told him just to speak to it. Others say Moses’s sin was that he took credit for obtaining water from the rock when it was really God who performed the miracle.
ellauri164.html on line 675: However, God did not say either of these actions was the problem, nor did Moses believe these were the problem. In fact, nowhere does the text say Moses’s sin was striking the rock instead of speaking to it or taking credit for the miracle.
ellauri164.html on line 679: “And the LORD said to Moses and Aaron, “Because you did not believe in me, to uphold me as holy in the eyes of the people of Israel, therefore you shall not bring this assembly into the land that I have given them.”” (Num. 20:12 ESV)
ellauri164.html on line 681: That’s ALL God had to say about it. He didn’t criticize Moses for striking the rock when he was told to speak to it. Similarly, God did not indicate that Moses was trying to take credit for the miracle. He said Moses had failed to believe in Him.
ellauri164.html on line 689: Furthermore, the LORD was angry with me because of you, and he swore that I should not cross the Jordan, and that I should not enter the good land that the LORD your God is giving you for an inheritance.” (Deut. 4:21 ESV)
ellauri164.html on line 705: Based on the pattern established in Numbers, what do you expect will happen at Meribah when the people rebel against Moses? We expect the pattern to repeat and for God to decree punishment, but that doesn’t happen. The pattern breaks down! Instead of decreeing punishment for the people’s sin, God simply tells Moses to give the people water by speaking to the rock. This is a significant departure from the previous pattern. When a Bible author develops a pattern and then breaks it, we should pay attention because this signals that the author wants us to notice something important. Why didn’t God punish the people at Meribah? Why did he go at Moses instead?
ellauri164.html on line 709: He has reached the end of his rope. He has been patient with these complaining and rebellious people, but he couldn’t take it any longer. Their constant ingratitude and rebelliousness caused Moses to lose faith in the people. This is the people that were supposed to be God’s treasured possession, a holy nation of priests who had agreed to be in a covenant relationship with God (Ex 19:5-8). What a disappointment they had turned out to be and Moses was finished interceding for them. God knew Moses was not going to intercede for the people at Meribah, therefore He doesn’t ordain punishment for them.
ellauri164.html on line 717: Conclusion: Moses’s sin wasn’t striking the rock as such when he was told to speak to it; his sin was losing faith in God’s ability to use the Israelites for anything positive. This is why God could say that Moses didn’t trust in Him and is also why Moses could say God was angry with him on account of the people.
ellauri164.html on line 721:
Moses' Sin for Teens
ellauri164.html on line 725: Answer: Psalms 106:32-33 states that the people angered Moses at the waters of strife, that it went ill with Moses, and that he sinned with his mouth. The incident in question occurred in Numbers 20:7-13. Miriam had just passed on. The very next verse states that the people were complaining about the lack of water. This had happened many times during their wilderness experience. And like the other times, the people railed against Moses and Aaron, whining that they would have been better off if they had stayed in Egypt. Moses and Aaron responded by falling face down. They had also done this several times. Maybe they were tired of hearing the same old complaints, or maybe this was their posture of prayer. In any event, God responded quickly, telling Moses to speak to the rock in front of all the people. Water would come gushing out -- enough water for everyone.
ellauri164.html on line 727: Moses assembled the people, but he didn't follow orders quite the way he should have. Instead of just speaking to the rock, which would have demonstrated the power of the word over the power of his rod, he struck it twice, saying, "Listen, you rebels, shall we get water for you out of this rock?" It almost sounded as though Moses was taking credit for delivering the water. That was not true. Perhaps the strain of leading the people all those years was finally starting to show. He called them rebels, which in a sense they were. But God did not tell him to do this. Nor was there any mention of God at that point. All seemed directed at Moses and Aaron: "Must we bring water out of this rock?" Depending on how it's read, it could indicate doubt on the part of Moses.
ellauri164.html on line 731: That's the Biblical explanation, but frankly, the punishment just doesn't seem to fit the crime. In reading the whole story, Moses was an exemplary leader, the ideal mediator between the people and God, and always faithful to the covenant. One little mistake and he's punished forever! It hardly seems just.
ellauri164.html on line 733: In reality, the people who were writing this story knew that Moses did not lead them into the Promised Land. In fact, he had completed his assignment long ago. God had instructed him to lead the people out of Egypt (Ex. 3:10). They were out of Egypt. His job was done. So maybe this wasn't a punishment at all; maybe it was a reward! He was roughly 120 years of age at this point. They all knew that settling into the Promised Land would have its challenges. That land was fully occupied, and many battles were ahead of them. Surely it was time to let Joshua take over. It was time for Moses to rest. Granted, there might have been other ways for God to accomplish this, but the writers of the story chose to tell it like this. The end result is that Moses was free of his responsibility to the people, free to be with God on the mountaintop.
ellauri164.html on line 754: 3. This has happened before (Exodus 17:1-4).
ellauri164.html on line 758: 2. Told to speak to the rock and it will bring forth water.
ellauri164.html on line 778: 1. Must "WE" bring water forth (20:10).
ellauri164.html on line 788: C. Make sure that we give God the glory for the good we can accomplish in our
ellauri164.html on line 790: D. If you are going to speak for God, be sure you know what you are talking
ellauri164.html on line 802: In the first month the whole Israelite community arrived at the Desert of Zin, and they stayed at Kadesh. There Miriam died and was buried. (2) Now there was no water for the community, and the people gathered in opposition to Moses and Aaron. (3) They quarreled with Moses and said, "If only we had died when our brothers fell dead before the LORD! (4) Why did you bring the LORD's community into this desert, that we and our livestock should die here? (5) Why did you bring us up out of Egypt to this terrible place? It has no grain or figs, grapevines or pomegranates. And there is no water to drink!" (6) Moses and Aaron went from the assembly to the entrance to the Tent of Meeting and fell facedown, and the glory of the LORD appeared to them. (7) The LORD said to Moses, (8) "Take the staff, and you and your brother Aaron gather the assembly together. Speak to that rock before their eyes and it will pour out its water. You will bring water out of the rock for the community so they and their livestock can drink." (9) So Moses took the staff from the LORD's presence, just as he commanded him. (10) He and Aaron gathered the assembly together in front of the rock and Moses said to them, "Listen, you rebels, must we bring you water out of this rock?" (11) Then Moses raised his arm and struck the rock twice with his staff. Water gushed out, and the community and their livestock drank. (12) But the LORD said to Moses and Aaron, "Because you did not trust in me enough to honor me as holy in the sight of the Israelites, you will not bring this community into the land I give them." (13) These were the waters of Meribah, [1] where the Israelites quarreled with the LORD and where he showed himself holy among them.
ellauri164.html on line 808: It was always before the Ark of the Covenant, including the mercy seat.
ellauri164.html on line 817: As the staff is before the Ark, our High Priest is ever before the throne of God (remember “enthroned between the cherubim?”) interceding on our behalf for the grace of God.
ellauri164.html on line 824: One fact is this: Moses hit the rock twice. Is that sin? Yes indeed. Christ had to be smitten once, at His first advent, for our sins. But to be smitten twice is like crucifying Him twice[2]. This, then, is sin indeed.
ellauri164.html on line 826: All this is true even though the water was brought forth by a leader’s error. God’s grace does not depend upon the perfection of the leader. Not even Christ.x
ellauri164.html on line 828: The water from the rock is relatively easy to interpret, for we know the role of water in the faith.
ellauri164.html on line 840: As a member of God’s royal priesthood, show forth grace to all.
ellauri164.html on line 841: By prayer and confession, bring forward the living water, both to clean (baptism) and to nourish (River of Life).
ellauri164.html on line 850: The penalty for leaders is more than the penalty for followers – which is as it should be.
ellauri164.html on line 853: Lessons for Us: How do we get in such a mess anyway?
ellauri164.html on line 854: Being smart people, if we don’t see why we should do it God’s way, we are tempted to look for another way that we do understand.
ellauri164.html on line 856: Often, we are angry (always an entry point for Satan) and we have our own agenda to follow.
ellauri164.html on line 867: There are few characters that play a larger part in the story of the Bible than Moses. He is the human protagonist of four Old Testament books and is consistently held up in both the OT and NT as a shining example of faith in the promises of God. The law that he delivered to the people of Israel serves as the foundation of the nation of Israel, and is lauded by Jesus as a testament that would not pass until “heaven and earth pass away…[and] all is accomplished.” One of the great tragic moments of the Bible is where Moses is denied entrance to the Promised Land for his sin at the Rock of Meribah; after faithfully leading Israel forforty years, Moses strikes a rock instead of speaking to it and is condemned to die before living in the Promised Land. On its surface, this might seem unfair to Moses. One mess-up and God gives him this great punishment? How many times had Israel failed in their journey and at Mt. Sinai, and God had spared their lives and allowed them to keep going? Yet His most faithful servant is barred over this one, seemingly insignificant event? If we take a closer look at the text, however, we see why Moses’ failure was such a stark one. While it doesn’t diminish the tragic nature of the event, it does shed light on why God takes such a drastic step to respond.
ellauri164.html on line 869: First, it is important to note that a pattern is established in the story of Israel and Moses. This pattern can be seen at Mt. Sinai when Aaron and Israel create the golden calf idol (Exodus 32). Israel sins, and in response to that the Lord tells Moses to step aside so that He may destroy Israel in His wrath (Exodus 32:9-10). When this occurs, Moses intercedes for Israel and pleads for God to turn away His fierce anger for His own sake (Exodus 32:11-14). This intercession works, and Israel is spared utter destruction. This pattern of sin, wrath, intercession, and relenting occurs twice more in the Book of Numbers: once in Number 14 when Israel rebels and refuses to go into the Promised Land, and again in Numbers 16 when Korah leads his rebellion against Moses and Aaron (the major difference in Numbers 16 being that Aaron is the one to intervene by offering incense for atonement to the Lord).
ellauri164.html on line 871: This pattern shows itself again in the beginning of Numbers 20 after the death of Miriam. Once more Israel rebels against Moses and Aaron, this time over a lack of water in the desert of Zin. They claim that it would have been better to have died with Korah’s rebellion rather than wander without food and water, and they express regret over leaving Egypt, a land of “grain, figs, vines, and pomegranates.” This might seem a bold claim, since in our reading Korah has just died a few chapters earlier. Careful reading, however, indicates that there’s actually been a quiet time skip; Numbers 33:38 indicates that Aaron died in “the fortieth year after the sons of Israel had come from the land of Egypt, on the first day in the fifth month.” Given that Aaron’s death is recorded in Chapter 20, just a few verses after the episode at Meribah, this would indicate that the episode at Meribah occurred in year 38 of the 40 year wandering in the wilderness (remember that Israel had spent more than a year at Sinai in addition to travel time from Egypt to Sinai and from Sinai to the Promised Land before the wandering). This means that this rebellious generation of Israelites aren’t referencing a recent event, but instead wishing they had died nearly forty years earlier with Korah! Moses and Aaron have been dealing with this wicked and hard group of people for a very long time, and they are now claiming it would have been better to have died with Korah: a fate they were only spared because of Moses and Aaron’s own intercession!
ellauri164.html on line 873: We would expect the pattern to repeat here. The people have rebelled, so the next part would be God’s wrath and threats of destruction. Instead, however, God merely grants their request for water. No mention of sin or possible annihilation, just grace in providing for Israel’s needs. The fact that this cycle we’ve come to expect changes is designed to highlight an important event; the oddity of the text “awakens us from our narrative slumber,” as one commentator puts it, and forces us to pay attention closely to what’s occurring. Why would God not threaten destruction? To answer that, we have to remember a key aspect of God’s character: He does not change. Hebrews 13:8 says He is the same yesterday and today and forever, “without variation or shifting shadow,” (James 1:17). The purpose of the threats of destruction, and Moses/Aaron’s intercession, was not to actually change God’s mind. God knew exactly what was going to happen in all these instances. God’s threats on Israel are spoken to Moses so that Moses will intercede. They are tests of Moses’ (and Aaron’s) character, just as God’s conversation with Abraham over the fates of Sodom and Gomorrah (Genesis 18) was about testing Abraham’s character rather than the doomed cities. Yet here, in Numbers 20, God does not follow the pattern. Why?
ellauri164.html on line 875: This gets us back to the question of what, exactly, Moses’ sin was. Many commentators focus on the physical actions that Moses took in verses 9-11. Some say Moses sin was striking the rock rather than speaking to it, but Moses was told to take the staff of God. Exodus 17:5-6 had Moses striking the rock to cause water to come out of the rock (in fact, it’s actually the same rock of Meribah!), so it’s possible to read an inference that the staff was to be used to strike the rock. Some commentators see Moses’ harsh words for Israel as the sin, or perhaps that he speaks to the people rather than speaking to the rock. Regardless of which of these views, they don’t account for what the text itself says: Numbers 20:12 makes it clear that the sin of Moses and Aaron was “…you have not believed Me, to treat Me as holy in the sight of the sons of Israel.” Indeed, focusing on Moses’ actions of striking the rock or speaking harshly makes it seem doubly unfair to Aaron, who had neither spoken nor struck the rock.
ellauri164.html on line 877: The reading that makes more sense is to focus on the breaking of the pattern established to this point. Moses’ harsh words toward the Israelites reveal his emotions in this moment; he classifies Israel as “rebels” rather than the chosen people, and his rhetorical question seems to imply that he does not view Israel as worthy of God’s grace any longer. This is the real failure of Moses in this moment: he’s lost his faith in God to fulfill His promises to these people. Israel is a nation of rebels outside of grace, outside of God’s ability to make a great nation, outside of the promises that God has given. It seems nearly forty years of dealing with this people has finally broken Moses, and he is so overwhelmed in this moment that he has lost faith. From God’s perspective, Moses has lost faith in the Lord to overcome Israel’s faithlessness. Moses has not believed in God, and has not treated Yahweh as the Holy God who is able to overcome the weakness of His people. Indeed, this is exactly what Numbers 20:12 says was Moses’ sin! He (and Aaron!) did not believe God and did not treat Yahweh as holy in that moment. God did offer Moses the opportunity to intercede for the people (and thus broke the pattern) because He knew that Moses did not have faith in Him.
ellauri164.html on line 879: This interpretation is solidified by Moses’ words about this event in the Book of Deuteronomy. Three times in the first four chapters of Deuteronomy, Moses says that he is not able to enter the Promised Land because of Israel. At first glance, again, this might seem an unfair charge. Moses had caused his own exclusion, hadn’t he? Why is he accusing the generation after the event in Numbers 20 of being the cause of his failure? If we look at these three mentions, we see a few important facts. In the first instance, Deuteronomy 1:37, Moses is recounting the failure of Israel when they listened to the 10 spies’ negative report and how God forbade that generation from entering the Promised Land, and he then says “The Lord was angry with me also on your account, saying, ‘Not even you shall enter there.’” Moses associates his inability to enter the Promised Land with Israel’s rebellion and unfaithfulness, but he also seems to be lumping the people’s refusal to enter the land (Numbers 13-14) with his own sin in Numbers 20. This is not Moses forgetting the chronology of these two events, but rather indicating that they are closely associate with one another.
ellauri164.html on line 881: The second mention is in Deuteronomy 3:23-26, where after retelling the defeats of the kings Sihon and Og Moses relates that “I also pleaded with the Lord at that time, saying, ‘O Lord God, You have begun to show Your servant Your greatness and Your strong hand; for what god is there in heaven or on earth who can do such works and mighty acts as Yours? Let me, I pray, cross over and see the fair land that is beyond the Jordan, that good hill country and Lebanon.’ But the Lord was angry with me on your account, and would not listen to me; and the Lord said to me, ‘Enough! Speak to Me no more of this matter.” Again, Moses directly links the Lord’s anger towards him with the Israelites.
ellauri164.html on line 883: The third mention is in Deuteronomy 4:21-23, where Moses has moved past the historical recounting and is now warning Israel of the danger of idolatry. He says ““Now the Lord was angry with me on your account, and swore that I would not cross the Jordan, and that I would not enter the good land which the Lord your God is giving you as an inheritance. For I will die in this land, I shall not cross the Jordan, but you shall cross and take possession of this good land. So watch yourselves, that you do not forget the covenant of the Lord your God which He made with you, and make for yourselves a graven image in the form of anything against which the Lord your God has commanded you.” Now Moses uses his own tragic story as an illustration on the importance of avoiding idolatry in the Promised Land. So Moses’ failure to enter the Promised Land was related to the continuous rebellion of Israel, and was an illustration of the dangers of violating the covenant promises.
ellauri164.html on line 885: Reading the Numbers 20 passage the way that has been suggested makes sense of what Moses says in Deuteronomy. He’s not shifting the blame to Israel for his own failures, but highlighting that their constant rebellion was what caused him to lose his faith in God. Moses lack of faith led him to forget the promise and covenant of God, so he is using that illustration to demonstrate the dangers of forsaking the covenant: just like Moses, Israel will be forbidden the Promised Land if they don’t maintain faith in the covenant promises of God. That’s really one of the main points of Deuteronomy. It’s not just the covenant laws for the new generation, but Moses exhorting the new generation to never lose hope in the promise of God. Moses, knowing Israel, recognizes that there will come a day when they fail to uphold the covenant and they will be punished for it, but he also recognizes that God’s promises will stand no matter how badly Israel fails to uphold it. This, then, is the main point we should derive as well: God will always keep His promises. We, as the heirs to the promises to Abraham and Israel, should always firmly believe in the power of God to bring us, a broken people like Israel, to the shores of the Promised Land!
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ellauri164.html on line 890: Many brethren and sisters, not to mention those outside the church, have a wrong understanding of what the sin of Moses was and its implication(s). Often when asked or giving comments on the matter, they say that his sin was in smiting the rock twice instead of once. They think that, since at first God told Moses to take the rod and smite the rock, and the next time He also told him to take the rod, therefore, he was also instructed to strike once. Such an understanding erodes the whole essence that God had designed in the type that would later be seen in the antitype. As it will soon be clear, striking the rock even once [that second time] would have been sin on the part of Moses. In view of this, therefore, it is important for us to possess the true facts on this matter.
ellauri164.html on line 894: “And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel. “And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go.” Exodus 17:5–6
ellauri164.html on line 896: But we know that the Rock from which they drank water is Christ. “And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.” 1 Corinthians 10:4. Psalms 78: 15–16 says “He clave the rocks in the wilderness, and game them drink as out of the great depths. He brought streams also out of the rock, and caused waters to run down like rivers.” Jesus Himself testifies to this by saying, “He that believeth on Me,” as the scriptures say, “out of his belly shall flow rivers of living water.” John 7:38
ellauri164.html on line 898: The first instance therefore quoted above (Exodus 17: 5–6), symbolized that Christ Jesus was to be smitten or die once. “So Christ was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time without sin unto salvation.” Hebrews 9:28
ellauri164.html on line 900: “The smitten rock was a figure of Christ, and through this symbol the most precious spiritual truths are taught. As the life-giving waters flowed from the smitten rock, so from Christ, ‘smitten of God,’ ‘wounded for our transgressions,’ ‘bruised for our iniquities’ (Isaiah 53:4–5), the stream of salvation flows for a lost race. As the rock had been once smitten, so Christ was to be ‘once offered to bear the sins of many.’ Hebrews 9:28.” –Patriarchs and Prophets, p. 411
ellauri164.html on line 902: Then came the second instance now at a place known as Kadesh. The Children of Israel again murmured for water, against the Lord and His servants, Moses and Aaron. It was this time that the servant(s) of God sinned, having been very faithful in the time past.
ellauri164.html on line 904: “And the LORD spake unto Moses, saying, Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth His water, and thou shalt bring forth to them water out of the Rock: so thou shalt give the congregation and their beasts drink. And Moses took the rod from before the LORD, as he commanded him. And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock? And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also.” Numbers 20:7–12 (emphasis mine).
ellauri164.html on line 908: “By his rash act Moses took away the force of the lesson that God purposed to teach. The rock, being a symbol of Christ, had been once smitten, as Christ was to be once offered. The second time it was needful only to speak to the rock, as we have only to ask for blessings in the name of Jesus. By the second smiting of the rock the significance of this beautiful figure of Christ was destroyed.” –Patriarchs and Prophets, p. 418
ellauri164.html on line 910: “Our Saviour was not to be sacrificed a second time; and it is only necessary for those who seek the blessings of His grace to ask in the name of Jesus, pouring forth the heart’s desire in penitential prayer.” –Patriarchs and Prophets, p. 411. See also Luke 11:9–10
ellauri164.html on line 916: Moses was so beloved by God, but when he sinned He still punished His servant’s sin. “God is no respecter of persons” (Acts 10:34). Yet it is because he repented, and confessed his sin, that God forgave him. Not long after his death he was resurrected and taken up into heaven (Jude 9)
ellauri164.html on line 923: Moses’ sin occurred in the final years of his life. After faithfully leading Israel out of Egypt, and after their rebellion in the matter of the 12 spies, he also faithfully led them during the forty years of wandering in the wilderness. Yet near the very end of that wandering, in a moment of anger and a lapse of judgment, Moses sinned, and God recorded that it led Him to refuse to allow Moses to enter the promised land. It is difficult to imagine the anguish and remorse Moses must have felt when God revealed this punishment. His failure to give God the proper respect and reverence, though provoked by the wicked rebellion and faithless murmurings of Israel, was a public sin and God chose to publicly and openly punish him for it.
ellauri164.html on line 925: Yet this is the same Moses who was allowed to come and speak to Jesus on the Mount of Transfiguration. It was the same Moses who received the wonderful testimony that “Moses indeed was faithful in all his house as a servant.” So, it is abundantly clear that God forgave him of this sin and still considered him to be among His greatest servants (Lk. 9:30-31; Heb. 3:5). This makes this event very important as it can bring hope and comfort to us when we have fallen short, and after repentance feel that we are no longer worthy and might still be cast away forever. This event reveals that this cannot happen as long as we repent and seek forgiveness in confession.
ellauri164.html on line 927: The events leading up to and ending in his sin are recorded in Numbers 20:1-13. The children of Israel were bitterly angry about not having enough water, so “they gathered together against Moses and Aaron,” and “contended with Moses.” They cast all the blame on him. “Why have you brought up the assembly of the LORD into this wilderness,” “why have you made us come up out of Egypt, to bring us to this evil place?” This was part of the murmuring that we are strictly charged not to imitate (1Cor. 10:10). Israel blamed Moses and Aaron for all their problems and bitterly complained and grumbled about it. They were so bitter and angry they wished they were dead. In all previous acts of rebellion, Moses had always conducted himself in a holy and godly manner. He had warned Israel that their murmuring was against God and never took it personally before.
ellauri164.html on line 929: It appears that Moses was still in complete control of himself when he went to God for instructions. “Moses and Aaron went ... to the door of the tent of meeting, and fell upon their faces.” “Then the Lord spoke to Moses, saying,” “take the rod; ... gather the congregation together. Speak to the rock before their eyes, and it will yield its water; thus you shall bring water for them out of the rock, and give drink to the congregation and their animals.” Clearly there was nothing difficult to understand and Moses wanted to be as faithful to this command as he had been to all the other commands God had given him.
ellauri164.html on line 931: Yet somehow this time something was different and Moses became very angry. Unfortunately for him, as is so often the case, “the wrath of man does not produce the righteousness of God.” (Jas. 1:20). Moses went too far. “Moses and Aaron gathered the congregation together before the rock; and he said to them, Hear now, you rebels! Must we bring water for you out of this rock? Then Moses lifted his hand and struck the rock twice with his rod; and water came out abundantly, and the congregation and their animals drank.”
ellauri164.html on line 933: Did Moses realize immediately what he had done? At some point after this event, “the Lord spoke to Moses and Aaron, ‘Because you did not believe Me, to hallow Me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them.’” Their conduct had publicly displayed a lack faith, reverence and respect. God determined that this needed an equally public punishment. The punishment for this sin was grievous. God gave to them a punishment so similar to the one given to all Israel at Kadesh that it was a heart-breaking moment for Moses. Both he and Aaron would die in the wilderness and not be allowed to enter the promised land. What a bitter pill for Moses to swallow. Like David with Bathsheba, God forgave the sin, but did not remove the consequences. The consequences for Moses’ momentary lapse in reverence and respect under the terrible emotion of anger was to be barred from entrance into the promised land.
ellauri164.html on line 937: There was a second sin that was also committed in that same event. It was not revealed until The Psalmist described it: “it went ill with Moses” because “he spoke rashly with his lips” (Psa 106:33). When we look at what Moses said, we can see exactly how rash he was! “Hear now, ye rebels; shall we bring you forth water out of this rock?” This was a serious lapse in judgment. Moses was not going to bring water out of that rock. So, there was a big problem with that “we.” Hence, first by striking the rock, and second by using a pronoun that elevated them, Moses “believed not in me, to sanctify me in the eyes of the children of Israel.”
ellauri164.html on line 939: Conclusion. Though the water came, Moses was severely punished. He was punished in a way that no amount of repentance could remove. As noted above, the sin was forgiven, but the consequences of the sin could not be. Because Moses had sinned publicly and God wanting Israel to understand His righteousness, He would not relent. “Then I pleaded with the Lord at that time... I pray, let me cross over and see the good land beyond the Jordan, those pleasant mountains, and Lebanon ... the Lord said to me: ‘Enough of that! Speak no more to Me of this matter.’ ... you shall not cross over this Jordan.” (Deut. 3:23-27). There is a lot of important lessons we can learn from Moses. This sin is one of them. Though Moses had fallen short of God’s glory here, God forgave him. Yet the consequences of the sin were deeply distressing. So it was with David, Paul and Job. So will it be with us. We need to hate sin and realize that the consequences can sometimes be severe.
ellauri164.html on line 941: “And the Lord spoke to Moses and Aaron in Mount Hor by the border of the land of Edom, saying: 24 "Aaron shall be gathered to his people, for he shall not enter the land which I have given to the children of Israel, because you rebelled against My word at the water of Meribah.” (Num. 20:23-25).
ellauri164.html on line 943: “And when you have seen it, you also shall be gathered to your people, as Aaron your brother was gathered. 14 For in the Wilderness of Zin, during the strife of the congregation, you rebelled against My command to hallow Me at the waters before their eyes.” (Num. 27:13-14).
ellauri164.html on line 947: “Then I pleaded with the Lord at that time, saying: 24 'O Lord God, You have begun to show Your servant Your greatness and Your mighty hand, for what god is there in heaven or on earth who can do anything like Your works and Your mighty deeds? 25 I pray, let me cross over and see the good land beyond the Jordan, those pleasant mountains, and Lebanon.' 26 "But the Lord was angry with me on your account, and would not listen to me. So the Lord said to me: 'Enough of that! Speak no more to Me of this matter. 27 Go up to the top of Pisgah, and lift your eyes toward the west, the north, the south, and the east; behold it with your eyes, for you shall not cross over this Jordan.” (Deut. 3:23-27)
ellauri164.html on line 951: Balak Hukkat By : Deborah Miller Program Coordinator, Fellowship for Applied Jewish Wisdom Posted On Jul 4, 2009 / 5769 | Main Commentary
ellauri164.html on line 955: Everyone knows how Romeo and Juliet ends, and yet we still cry when they die. The same is true of the first of the two Torah portions we read this week, Parashat Hukkat/Balak. In this portion, we learn that Moses will not enter the Promised Land. We have heard or read this story every year, and yet we are still upset, still angry that, on the threshold, Moses is denied admission to the Land to which he has been leading the Israelites forforty years.
ellauri164.html on line 957: Every year we plow through the many possible explanations for God’s decision to disallow Moses entry to Canaan. I would like to propose an explanation that is connected with what we already know about the Israelites and with the way the story is structured.
ellauri164.html on line 959: This story takes place during the fortieth and final year of the Israelites’ consignment to the wilderness before entering the Land of Promise. The generation of those who, by their own admission, were not prepared to enter the Land has died off, and only those men who were nineteen years old or younger at the Exodus (and the tribe of Levi) will enter. The only named survivors of the previous generation are the leaders: Miriam, Aaron, Moses, Joshua, and Caleb. Early in this parashah, Miriam dies without explanation, successor, or national mourning.
ellauri164.html on line 963: But wait. Didn’t we already learn a similar story back in Exodus? In fact, the first story of thirst came very soon after the crossing at the Sea of Reeds (Shemot 17:4). Since that was at the very beginning of the sojourn in the wilderness, before the events that led to God’s decision to delay the Israelites’ entry to the Land—and this story is at the end of the forty years—we can see the two stories as forming a kind of a framework around the whole saga of the wandering. In the first story, the Israelites were the first generation of those who left Egypt. In this story, they are the children and grandchildren of that generation. When we see this kind of framework, we look for the similarities and differences between the bracketing stories. At the same time, we understand that they suggest a theme for the stories between them.
ellauri164.html on line 967: Another difference is this: in the earlier story, Moses pleaded for help from God; here, Moses does not say a word. God reacts directly to the people’s complaints. Another bit of evidence that this crisis is unlike other crises is that the word test, which is used in other stories of complaint, does not appear here. These differences signal to us that this story is different from the first one—and therefore Moses’s reaction should be different.
ellauri164.html on line 969: And here is the clue to what went wrong in this critical story: God says, “You and your brother Aaron take the rod and assemble the community, and before their very eyes order the rock to yield its water. Thus you shall produce water for them from the rock and provide drink for the congregation and their beasts” (Num. 20:7-8). When the time comes, Moses does speak, but what he says is ambiguous in tone and intent. Here is the very short story:
ellauri164.html on line 971: “Listen, you rebels, shall we get water for you out of this rock?” And Moses raised his hand and struck the rock twice with his rod. Out came water, and the community and their beasts drank. But God said to Moses and Aaron, “Because you did not trust Me enough to affirm My sanctity before the eyes of the Israelites, even so you shall not bring this assembly to the Land that I have given them.” (Num. 20:10-12)
ellauri164.html on line 973: In this very short story we see a second framework: the phrase “before the eyes” emphasizes both the importance of what the Israelites witness, and the logical nature of Moses’s punishment. Why is it so important that Moses speak “before the eyes of the Israelites”? To answer that, we need to recall their past.
ellauri164.html on line 975: The Israelites had a history of trusting in God because of what they saw. The most famous example, which we repeat in the daily morning service, quotes their experience after the crossing of the Sea of Reeds: “Israel saw the wondrous power which God had wielded against the Egyptians, the people feared God; they had faith in God and in God’s servant, Moses” (Exod. 14:31). They have needed this public, indisputable evidence of their eyes ever since. God knows that what they see is what is most important. And what he wants them to see is Moses speaking—not striking the rock, as he was commanded to do on the former occasion.
ellauri164.html on line 977: God seems to be trying to wean the Israelites from one kind of perception to another: from dependence on the visible and tangible to reliance on speech in connecting with God. At Sinai, all their senses were engaged, but the revelation itself was auditory. When Moses retells and reframes the story (Deut. 4:12), he reminds the people, “The sound of words you did hear, but no image did you see except the sound.” There is a grave danger in relying on the visible. The word forimage in the verse above is temunah—the same word that is used in the Ten Commandments in the warning against idolatry (Exod. 20:4).
ellauri164.html on line 979: What God wants the people to see is that Moses speaks in performing the miracle at the rock. It is a potentially powerful transitional moment in which Moses’s publicly perceived action would be speech. What he would say would become part of the people’s religious consciousness—part of the repeated narrative of the people—a way of adducing to God a caring relationship with God’s people, and conveying that care to the people. We can imagine the speech Moses might give, performing the quintessential task of a prophet, in bringing God and the people closer together. Instead, he calls them “rebels,” distancing the people from himself and, by association, from God; disdaining their legitimate needs; and losing the opportunity to attribute the provision of water to God.
ellauri164.html on line 981: Instead, Moses does what he did in the first story, ignoring the fact that he is not dealing with the same population. He acts as though he is saying to himself, “They are just like their parents! Always quarreling!” In fact, they are a new generation, and by reverting to an action that was appropriate forty years earlier, and not now, Moses shows that he is not the person to bring them into the Land.
ellauri164.html on line 983: And so, although we commiserate with Moses, we understand that his relationship with the people, his repertoire for responding to their needs, and his modus operandi for connecting them with God will not be sufficient for the future.
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ellauri171.html on line 87: Jacob declares his love for Rachel. Jaakopin kalukukkaro pilkistää Easaulta förbitystä nahkatakista. Luotathan? Aladdin pikemmin kuin Saladdin. ellauri171.html on line 139: format(webp)/RahabandSpies-570689275f9b581408ce1c4d.jpg" />
ellauri171.html on line 142: Hizi kuvan Rahab on erehdyttävästi latta-aivoille tähdätyssä Oxford-poliisisarja Lewixessä esiintyneen transumurhaajan näköinen, nimeltä Zoe Kenneth, jonka nimi Baby Names sivuston mukaan tarkoittaa "life born of fire". Se näytti enimmäxeen naiselta kunnes sen viimeinen murha-aie meni myttyyn, jolloin se alkoi karjua aika äijämäisesti. Nazinäyttelijä Laurence Fox oli jaxon lopussa eheytynyt, se kazoi vitunkuvia pornolehdestä natustellen suklaapatukkaa.
ellauri171.html on line 188: Answers: form: rotateX(180deg)">Vastaukset: Lopeta valittaminen. Ole hiljaa ja jatka puimista. Pyllistä jotta sadon herra voi jatkaa naimista. Sinun arvauksesi on yhtä hyvä kuin minun, pelottava. ellauri171.html on line 193: format(webp)/Hannah-GettyImages-171161784-570fa7635f9b5814089a179b.jpg" />
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ellauri171.html on line 215: Jacques Joseph Tissot (French: [tiso]; 15 October 1836 – 8 August 1902), Anglicized as James Tissot (/ˈtɪsoʊ/), was a French painter and illustrator. He was a successful painter of Paris society before moving to London in 1871. He became famous as a genre painter of fashionably dressed women shown in various scenes of everyday life. He also painted scenes and figures from the Bible.
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ellauri171.html on line 388: What’s the story really about? At the time the story of Cain and Abel developed, there was constant friction between farmers and herdsmen, both of them fighting for the limited resources of the land. Cain kills Abel. A herd of goats in a stony, barren landscape The herdsmen were angry when the farmers took over the best land for their crops the farmers were angry when the flocks trampled their crops.This friction leads to violence in which people get killed. Notice that the story was developed by the herdsmen, the keepers of flocks. This explains why Abel, the herdsman, is portrayed as the injured party. Lucky Luke-tarinassa Piikkilankoja preerialla skooparit repi pelihousunsa kun jyväjemmarit pystyttivät piikkilankoja preerialle. Sillä kertaa oli maajussit hyvixiä. Nyt on keskusta taas paha.
ellauri171.html on line 406: It was a dangerous thing to do. He might have got away with it with Antipas, who was indolent and indecisive, but Herodias was another matter. She engineered a situation that led to John’s death, silencing him forever. Did Herodias do it alone? Probably not. It is more likely that all three (Antipas, Herodias and Salome) planned the charade beforehand, to provide an excuse for getting rid of John and silencing him. In any case John, already in prison, was quickly beheaded. Another political problem was solved. Were it not for the fact that the gospels recorded this deed, John’s name and the horror of his death would have been lost forever.
ellauri171.html on line 423: This meant a good survival rate for their children. But too many foreign workers can pose a threat. Pharaoh certainly thought so. ‘The Egyptians came to dread the Israelites.’ (Exodus 1:12)
ellauri171.html on line 424: The problem was made worse by the fact that the Israelites occupied border territory. If there was an invasion, they might defect to the enemy. This could mean the collapse of the Egyptian Empire. Just like the Ukrainians. So off with them. Wait! Pharaoh did not want to eject them from Egypt – they were too valuable as workers. So he sought to control their numbers by forced labour and by child slaughter. Hmm. Mitähän opetuxia tästäkin tarinasta voisi ottaa?
ellauri171.html on line 427: This plan was thwarted by the Hebrew midwives, including Shiprah and Puah. So Pharaoh ordered instead that every newborn Israelite boy was to be hurled into the Nile waters and left to drown. This solution worked. Except for Moses.
ellauri171.html on line 429: But the midwives feared God, and did not do as the king of Egypt commanded them, but let the male children live. So the king of Egypt called the midwives, and said to them, “Why have you done this, and let the male children live?” The midwives said to Pharaoh, “Because the Hebrew women are not like the Egyptian women; for they are vigorous and are delivered before the midwife comes to them.”
ellauri171.html on line 440: The siege went on for months, and people were dying of hunger and thirst.
ellauri171.html on line 441: This was when Judith went into action. She went into the enemy camp and offered Holofernes information that would help him defeat her own people.
ellauri171.html on line 442: He may or may not have believed her, but her beauty made her a sexual fly-trap, and he allowed her to stay. In the ensuring battle of tits, Judith managed to outwit her prey. While he was drunk and had emptied his bollocks into her, she pulled his sword out of its scabbard, prayed to God for strength, hacked Holofernes’ head off, then escaped back to her people.
ellauri171.html on line 468: We forgot to mention that Jezebel was the New Testament's N:o 2 whore after Magdalen. In Revelation 2 Jesus Christ rebukes the church of Thyatira saying, “You allow that woman Jezebel, who calls herself a prophetess, to teach and seduce My servants to commit sexual immorality and eat things sacrificed to idols”. Christ also says of this Jezebel, “I gave her time to repent of her sexual immorality, and she did not repent. I will kill her children with death.” Battle of the sexes. In Handmaid's Tale, a Jezebel is a woman forced to become prostitute and entertainer. They are available only to the Commanders and to their guests. Offred portrays Jezebels as attractive and educated; they may be unsuitable as handmaids due to temperament. They have been sterilized, a surgery that is forbidden to other women. They operate in unofficial but state-sanctioned brothels, unknown to most women. Jezebels, whose title also comes from the Bible (note Queen Jezebel in the Books of Kings), dress in the remnants of sexualized costumes from "the time before", such as cheerleaders' costumes, school uniforms, and Playboy Bunny costumes. Jezebels can wear make-up, drink alcohol, and socialize with men, but are tightly controlled by the Aunts. When they pass their sexual prime and/or their looks fade, they are discarded, without any precision as to whether they are killed or sent to "the Colonies" (XII Jezebels).
ellauri171.html on line 504: From the start, therefore, Dinah may have felt that she was unloved by her father, the very man who should have loved her.
ellauri171.html on line 512: What happened to Dinah? "ithout giving any details of where she was or how it happened, the Bible simply says that Shechem, the son of the local ruler, took hold of her and and had sexual intercourse with her by force. There was seeing, desiring and taking just as there was with the forbidden fruit in the Garden of Eden, where the pattern for sin had begun, tai vaikka jossain jäzkibaarissa.
ellauri171.html on line 514: But did Shechem take Dinah by force? There is much debate about this. Scholars argue that the words in the Bible text could mean something quite different: that Shechem had intercourse with her without following due procedure, without the correct formalities.
ellauri171.html on line 515: He and Dinah had sex without first having a marriage ceremony, and so Shechem has treated her as a harlot. He should have first approached her family and asked for her hand in marriage.
ellauri171.html on line 520: He has injured her terribly – loss of virginity meant the loss of a future for any young girl. Nevertheless, he now tries to woo her, and he also tells his father Hamor he wished to marry her, and asked his father to help.
ellauri171.html on line 526: Jacob does not send for his sons, but waits for them to come home from the fields. Nothing is said about Jacob’s feelings, or about what he thinks.
ellauri171.html on line 528: Years later, when his son Joseph is apparently killed by wild animals, Jacob’s grief is terrible: he tears his clothes, wails, refuses to be comforted.
ellauri171.html on line 531: When Dinah’s brothers heard what had happened, they were very angry. The verb used to describe their emotion is the same as the word used to describe God’s grief when he sees what humanity has become, before the Flood (Genesis 6:6)
ellauri171.html on line 539: the prospect of trade, with the same privileges given to Hittite merchants in foreign lands.
ellauri171.html on line 545: Why? It is technically incorrect, as he well knows, but it is an attempt to show respect for her – perhaps rather clumsy, but well-meant.
ellauri171.html on line 560: Shechem agrees. He is the eldest son of his family, next in line to rule the city of Shechem, so all the men the city agree to be circumcised. He does not have to explain the reason for this uncomfortable operation: everyone knows what has happened.
ellauri171.html on line 571: for in their anger they killed men,and at their whim they hamstrung oxen.
ellauri171.html on line 572: Cursed be their anger, for it is fierce,and their wrath, for it is cruel!
ellauri171.html on line 575: They take Dinah out of Shechem’s house, where she has been living - for how long?
ellauri171.html on line 580: Simeon and Levi murder the Sichemites; Jacob forces Dinah to watch
ellauri171.html on line 583: It is over-retaliation, and it prompts the Bible’s command to limit retribution to ‘an eye for an eye, a tooth for a tooth’. Only retribution in kind may be taken if an injury has been suffered.
ellauri171.html on line 586: His anger is stoked not by any ethical consideration, but by the fear that they have become pariahs who will be hunted down by allies of the city they have attacked. He rebukes his sons for backing out of the agreement they had with the people of the city – but hasn’t he himself used duplicity all his life to get what he wants? He does not like it when his sons do the same.
ellauri171.html on line 588: The brothers respond: should they have let their sister be treated like a whore? A whore receives financial advantage for sex, and they reproach Jacob for suggesting that the honour of the family can be restored by favours from the people of Shechem. They call Dinah ‘our sister’ rather than ‘your daughter’ – a reproach to their father.
ellauri171.html on line 594: Confusing pic. What gives? Ah, this is not Jacob's bad boys revenging on the skinned guys but rather the motivating scene, naughty foreigner kidnapping Dinah, giving cause to the subsequent genocide. Figures. Dinah looks a little heavy for Shechem. ellauri171.html on line 599: Jacob means ‘he who grabs for something’ – either his brother’s heel at the moment of birth, or his brother’s inheritance later on
ellauri171.html on line 605: The lesson is: think before you act. Ask yourself: what are the long-term consequences of your actions? Tää on kuin Johnin amerikkalaisesta lastenkirjasta: look before you leap. Pikku hiirulainen mietti tätä eikä mennyt naimisiin kuin vasta toisen hiiren kanssa.
ellauri171.html on line 611: The Levite then pushed the concubine out the door, giving her to the villagers. They gang-raped and tortured her throughout the night. Finally they left her for dead.
ellauri171.html on line 622: Why is this story important at all for people without foreskins? In verse 1 we are told that a Levite had taken a concubine, a second class wife, for himself.
ellauri171.html on line 624: Now it came about in those days, when there was no king in Israel, that there was a certain Levite staying in the remote part of the hill country of Ephraim, who took a concubine for himself from Bethlehem in Judah. Judges 19:1 (NASB)
ellauri171.html on line 628: But his concubine played the harlot against him, and she went away from him to her father’s house in Bethlehem in Judah, and was there for a period of four months. Judges 19:2 (NASB)
ellauri171.html on line 630: We are told that the concubine became a prostitute. Since we are told that she went to her father’s house, it may be that she and the Levite had an argument about her adultery before she fled. Verses 1 and 2 imply they were not happy together. Now before we find fault with the Levite and accuse him of using her as a mistress, read the next two verses.
ellauri171.html on line 637: Verses 4-8 tell us that the Levite remained in the home of the father-in-law for five days. Judges 19:9-15 tells us the Levite and his concubine left the house. They passed by Jebus (Judges 19:11), the ancient name for Jerusalem, and stopped at Gibeah or Ramah to spend the night (Judges 19:13).
ellauri171.html on line 658: When he arrived home to the remote part of the hill country of Ephraim, he cut her up into twelve pieces. One piece for each of the twelve tribes was distributed throughout Israel. Finally, we are told that nothing like this had ever happened. So the twelve tribes tried to decide how to respond.
ellauri171.html on line 659: Judges 20-21 describes the reaction of the tribes of Israel to the horror that occurred in the city of Gibeah, except for those in the tribe of Benjamin. It becomes apparent in Judges 21:1-5 that the Levite had butchered his concubine to send a message to all Israel – a piece of her body for each tribe as a call to action.
ellauri171.html on line 661: Eleven tribes (called Israel in the account) reacted by demanding that the tribe of Benjamin give the guilty men, who caused the death of the concubine, to be released. But the people of Benjamin protected the guilty men and refused to turn them over for justice (Judges 20:12–14).
ellauri171.html on line 664: Thus the tribes of Israel (minus Benjamin) invoked capital punishment on the men who raped and murdered the Levite’s concubine and the tribe. In time, a total of forty thousand Israelites died as a result of God’s punishment on the tribe of Benjamin (Judges 20:21, 25). Six hundred men of Benjamin remained alive (Judges 20:47). Judges 20:48 states that Israel destroyed the cities of the tribe of Benjamin that they could find, including the cattle. Later Judges 21:16 states all the women were killed too!
ellauri171.html on line 668: Judges 21:1-7, 13-18 tells us that the Israelites began to feel sorry of the remaining six hundred men from the tribe of Benjamin. Therefore, a plan was created to allow the Benjamite men to abduct one wife from among the virgin daughters of Shiloh of their choosing (Judges 21:20-24) at the feast of the Lord in Shiloh. So when the virgins came out and danced, the men of Benjamin were allowed to “catch his wife from among the daughters of Shiloh” (Judges 21:21).
ellauri171.html on line 676: The first important lesson from this account is that the Bible indicates God did not approve of the horrible sins that occurred in the city of Gibeah. Judges 20:18, 23, 28, 35 repeatedly reveal that God directed the other tribes of Israel to action against a morally evil tribe. This reveals that the accusation of some that Scripture is silent about the evil that occurred is wrong. The reason the account is recorded is summarized at the end of Judges 21. There God reveals that He condemned the nation of Israel for its actions in Judges 19-21. Judges 21:25 says, “In those days there was no king in Israel; everyone did what was right in his own eyes.” It reveals what happens when men and women abandon God. Romans 3:10-18 states the human race is utterly perverted and their actions will demonstrate it. It says no one seeks after God. “There is not even one!” We have all turned aside from God. Jesus said to the rich young ruler in Matthew 19:17 that there is only One who is good and He is God. The rest of Romans 3:10-18 describes our utter sinfulness and despicable behavior when we abandon God. That describes the inhabitants of Gibeah and the nation of Benjamin. Tämmöistä sakinhivutusta suositaan armeijoissa nykyäänkin. Jos syyllistä ei saada kiinni, pannaan koko komppania kärsimään. Hemmetti tää on kyllä alkeellista touhua. Kuka tästä enää haluaa mitään oppia? No vizi on että raamatun lukijoista on varmasti yli 50% just yhtä alkeellista porukkaa. Ei apinat ole mihkään muuttuneet, ne on sopeutuneet tähän.
ellauri171.html on line 680: This account also reveals that a husband should forgive an unfaithful wife and even pursue her. He was successful in his attempt. He is to be commended for this action, but not for his horrible decision to give her to the filthy homosexuals (or perhaps bi- considering the case) in the city of Gibeah, who raped her all night until she died.
ellauri171.html on line 682: When Judges 21:25 records that everyone did what was right in their own eyes, we must realize that it described how insensitive the entire nation of Israel had become to sin. The reason that God ordered the destruction of the tribe of Benjamin was that they were so insensitive to sin that the tribe was irredeemably sinful and had to be destroyed. In Deuteronomy 8:19-20, God warned the nation that He would destroy it if they abandoned Him. Therefore, He destroyed most of the tribe of Benjamin in order to prevent contamination to the other eleven tribes.
ellauri171.html on line 684: A fifth lesson is that the account describes what happens when men and women abandon God. Sex and other immoral behavior replace God! The entire story is an example of unrestrained animal lust and human depravity. Total disregard for life occurs. What one desires is all that is important. As Proverbs 30:15 says, “The leech has two daughters, “Give,” “Give” . . . ” Women are less important than men. Men abuse men. Unloving men abusively rule over women. Sex trumps everything else. Why? Judges 21:25 says, “. . . everyone did what was right in his own eyes.”
ellauri171.html on line 690: Another lesson is that the Levite was supposedly a godly man and priest. The account does not tell us what ultimately happened to him, but Judges 20:4-5 seems to imply that he lied about his actions in order to save himself. Scripture records what appears to be deception. It is not enough for someone to claim to a godly person. It appears that Scripture records he was not fit for the priesthood. Being a pastor or a priest is not a “job” or “vocation.” Some have said that character does not matter. It is what one accomplishes. But Scripture repeatedly demonstrates that God uses righteous ministers! This man’s behavior demonstrated he was not qualified to be a priest.
ellauri171.html on line 698: Daniel Block writes these words, “The Levite had preferred Gibeah over Jebus to avoid the dangers of Canaanism, only to discover that Canaan had invaded his own world.” Sadly, Canaanism is invading our world and some western countries appear to be far worse than the tribe of Benjamin. They do not even seek the Lord for direction. At least the other eleven tribes sought the Lord and killed tens of thousands more. Jehovah was appeased.
ellauri171.html on line 703: Sisera, the defeated enemy general in the story of Deborah & Jael, fled from the scene of battle, abandoning his own soldiers in an effort to save his own skin.
ellauri171.html on line 707: She offered the exhausted soldier some milk to drink, then waited for him to fall into exhausted sleep. Then she took a tent peg and a mallet, stepped quietly to his side, knelt down, then swiftly drove the peg through the side of his skull. He died instantly – an ignominious death at the hands of a woman.
ellauri171.html on line 717: Jael was a foil for Deborah, Bible heroine, a Supreme Judge of Israel – not a judge who passes sentence on criminals, but a leader and adviser in times of trouble. She badgered the Israelite general into joining battle with the Canaanites, even though the enemy had more soldiers and better equipment. God sent a rainstorm that made the Canaanite chariots sitting ducks for the Israelite slingmen – and Deborah was hailed as a national heroine.
ellauri171.html on line 730: As he passed by her tent, Jael called the unwary Sisera into her tent. He was exhausted and desperate for a refuge. She hid him and fed him, and he fell into a deep sleep. Then she calmly took one of her tent pegs and with one blow hammered it through the side of his head. She was hailed as a national heroine by the Israelites. Sisera’s mother waited and waited for her son to return. But he was already dead by Jael’s hand.
ellauri171.html on line 740: But Ehud had a plan. As he handed the booty over, he whispered to the king that he has secret information that he could only divulge in private. The king, intrigued, invited Ehud into a private room upstairs. It was a tiny room with a commode toilet for the use of the king and his family.
ellauri171.html on line 744: He was left-handed. The guards searched for a weapon on his left thigh where a right-handed person would have hidden it. They missed the knife inside his right thigh! Clever! Bible Murders: Ehud murders Eglon. Man's body of about the same proportions as Eglon's. The Bible gives a graphic description of the king’s body. It was so fat that the blade went deep into his belly: it plunged so far in that the hilt went in as well, and the skin closed over it.
ellauri171.html on line 748: ‘Then Ehud reached with his left hand, took the sword from his right thigh, and thrust it into Eglon’s belly; the hilt also went in after the blade, and the fat closed over the blade, for he did not draw the sword out of his belly; and the faeces came out.
ellauri171.html on line 758: Their dead bodies, it seems, were too cumbersome to tranport. Instead, the boy’s heads were hacked off, collected in baskets, and displayed for the gawking crowd the the city gate.
ellauri171.html on line 772: The lesson: God always wins. That's a pretty simplistic way of saying it, but it's true nonetheless. Even when people like Athaliah try to stomp out an entire family and put an end to God's plan for redemption, when people like the priests of Baal lead others to worship idols instead of the true God, God will always triumph in the end. The negative forces of our culture make us wonder where we're headed as a people. Many of our leaders show little integrity or morality, and dishonesty is overlooked in the workplace. Kindness is often the exception rather than the rule. But don't despair. This is not a battle God plans to lose. In the end, he will prevail! You just wight Enry Jiggins!
ellauri171.html on line 792: At this point, Jesus said to His disciples, “it is hard for a rich man to enter the kingdom of heaven” (Matthew 19:23). Hard but not impossible. A camel can be diluted in acid and injected thru a needle. Anyway it was just the name of a gate in Jerusalem. This is because the care of riches in this life can be a snare for a Christian. A Christian’s heart cannot be set on riches and cares of this world above the Kingdom of God. In another example, the parable of the sower, Jesus warned that some who receive the word of God will allow their spiritual growth to be choked off by “the cares of this world and the deceitfulness of riches” (Matthew 13:22). These things show us that being poor can help a Christian not to be ensnared by such things. No cause to complain then.
ellauri171.html on line 800: Whether rich or poor in this world, the responsibility of every Christian is to keep the will of God first in their lives. As Jesus said, “one's life does not consist in the abundance of the things he possesses." (Luke 12:15). A zealous Christian who may be poor in the things of this world will be rich in faith toward God. You win some, you lose some. The poor youse shall always have amongst you, so spare a penny for an ex leper.
ellauri171.html on line 805: Ahabin dynastia omridit eli kuningas Omrin porukat oli jotain kananiittejä. Israel Finkelstein's The Bible Unearthed presents a very different picture of the Omrides than the circumcision handbook, making them responsible for the great empire, magnificent palaces, wealth, and peace in Israel and Judah that the Bible credits to the much earlier kings David and Solomon. According to Finkelstein, the reason for this discrepancy is the religious bias of the Biblical authors against the Omrides for their polytheism, and in particular their support for elements of the Canaanite religion.
ellauri171.html on line 845: Baal-zephon or Baalzephon, properly Baʿal Zaphon or Ṣaphon. Alternate form of Baal Hadad as lord of Mount Zaphon.
ellauri171.html on line 917: Canaanites believed that following physical death, the npš (usually translated as "soul") departed from the body to the land of Mot (Death). Bodies were buried with grave goods, and offerings of food and drink were made to the dead to ensure that they would not trouble the living. Dead relatives were venerated and sometimes asked for help. Seijakin huutaa aina Leaa avuxi.
ellauri171.html on line 922: The Late Bronze Age collapse was a time of societal collapse between c.1200 and 1150 BCE, preceding the Greek Dark Ages. The collapse affected a large area covering much of Southeast Europe, West Asia and North Africa, comprising the overlapping regions of the Near East and Eastern Mediterranean, with Egypt, eastern Libya, the Balkans, the Aegean, Anatolia, and the Caucasus. It was a transition which historians believe was violent, sudden, and culturally disruptive for some Bronze Age civilizations during the 12th century BCE, along with a sharp economic decline of regional powers.
ellauri171.html on line 924: The palace economy of Mycenaean Greece, the Aegean region and Anatolia that characterized the Late Bronze Age disintegrated, transforming into the small isolated village cultures of the Greek Dark Ages, which lasted from around 1100 BCE to the beginning of the Archaic age around 750 BCE. The Hittite Empire of Anatolia and the Levant collapsed, while states such as the Middle Assyrian Empire in Mesopotamia and the New Kingdom of Egypt survived but were considerably weakened. Conversely, some peoples such as the Phoenicians enjoyed increased autonomy and power with the waning military presence of Egypt and Assyria in the Levant.
ellauri171.html on line 926: Competing and even mutually incompatible theories for the ultimate cause of the Late Bronze Age collapse have been made since the 19th century. These include volcanic eruptions, droughts, invasions by the Sea Peoples or migrations of Dorians, economic disruptions due to the rising use of ironworking, and changes in military technology and methods of war that saw the decline of chariot warfare. Following the collapse, gradual changes in metallurgic technology led to the subsequent Iron Age across Eurasia and Africa during the 1st millennium BCE.
ellauri171.html on line 928: The last Bronze Age king of Ugarit, Ammurapi (circa 1215 to 1180 BC), was a contemporary of the last known Hittite king, Suppiluliuma II. Ammurapi oli amoriitti kuten esi-isänsä Hammurabi (1792 BC to c. 1750), se Babylonian silmä silmästä, hammas hampaasta kaveri. The exact dates of his reign are unknown. However, a letter by the king is preserved, in which Ammurapi stresses the seriousness of the crisis faced by many Near Eastern states due to attacks (but by whom?). Ammurapi pleads for assistance from the king of Alashiya, highlighting the desperate situation Ugarit faced:
ellauri171.html on line 934: As for the matter concerning those enemies: people from your country and your own ships did this! And people from your country committed these transgression(s)...I am writing to inform you and protect you. Be aware!
ellauri171.html on line 943: After its destruction in the early 12th century BC Ugarit's location was forgotten until 1928 when a peasant accidentally opened an old tomb while ploughing a field.
ellauri171.html on line 951: In Canaanite mythology there were twin mountains Targhizizi and Tharumagi which hold the firmament up above the earth-circling ocean, thereby bounding the earth. W. F. Albright, for example, says that El Shaddai is a derivation of a Semitic stem that appears in the Akkadian shadû ("mountain") and shaddā'û or shaddû'a ("mountain-dweller"), one of the names of Amurru. Philo of Byblos states that Atlas was one of the Elohim, which would clearly fit into the story of El Shaddai as "God of the Mountain(s)". Harriet Lutzky has presented evidence that Shaddai was an attribute of a Semitic goddess, linking the epithet with Hebrew šad "breast" as "the one of the Breast". The idea of two mountains being associated here as the breasts of the Earth, fits into the Canaanite mythology quite well. The ideas of pairs of mountains seem to be quite common in Canaanite mythology (similar to Horeb and Sinai in the Bible). The late period of this cosmology makes it difficult to tell what influences (Roman, Greek, or Hebrew) may have informed Philo's writings.
ellauri171.html on line 953: In the Baal Cycle, Ba'al Hadad is challenged by and defeats Yam, using two magical weapons (called "Driver" and "Chaser") made for him by Kothar-wa-Khasis. Afterward, with the help of Athirat and Anat, Ba'al persuades El to allow him a palace. El approves, and the palace is built by Kothar-wa-Khasis. After the palace is constructed, Ba'al gives forth a thunderous roar out of the palace window and challenges Mot. Mot enters through the window and swallows Ba'al, sending him to the Underworld. With no one to give rain, there is a terrible drought in Ba'al's absence. The other deities, especially El and Anat, are distraught that Ba'al has been taken to the Underworld. Anat goes to the Underworld, attacks Mot with a knife, grinds him up into pieces, and scatters him far and wide. With Mot defeated, Ba'al is able to return and refresh the Earth with rain.
ellauri171.html on line 955: Archaeological investigations at the site of Tell es-Safi have found the remains of donkeys, as well as some sheep and goats in Early Bronze Age layers, dating to 4,900 years ago which were imported from Egypt in order to be sacrificed. One of the sacrificial animals, a complete donkey, was found beneath the foundations of a building, leading to speculation this was a 'foundation deposit' placed before the building of a residential house. Me syötiin Kiinan teevuorilla kerran aasikeittoa. Ei se pahaa ollut.
ellauri171.html on line 959: Canaanite religious practice had a high regard for the duty of children to care for their parents, with sons being held responsible for burying them, and arranging for the maintenance of their tombs.
ellauri171.html on line 973: Jezebel’s marriage to Ahab was a political alliance. The union provided both peoples with military protection from powerful enemies as well as valuable trade routes: Israel gained access to the Phoenician ports; Phoenicia gained passage through Israel’s central hill country to Transjordan and especially to the King’s Highway, the heavily traveled inland route connecting the Gulf of Aqaba in the south with Damascus in the north. But although the marriage is sound foreign policy, it is intolerable to the Deuteronomist because of Jezebel’s competing gods.
ellauri171.html on line 978: She represents a view of womanhood that is the opposite of the one extolled in characters such as Ruth the Moabite, who is also a foreigner. Ruth surrenders her identity and submerges herself in Israelite ways; she adopts the religious and social norms of the Israelites and is praised by the tentmen for her conversion to "The" God. Jezebel steadfastly remains true to her own beliefs.
ellauri171.html on line 980: The extent of Jezebel’s power is evidenced by the necessity for Jehu, the founder of the next royal dynasty in Israel, to murder her before his rule can be established (2 Kings 9:30–37)—plus her whole extended family. Tollasta karhutouhua. The biblical text insists that she is evil through and through.
ellauri171.html on line 984: If one knew nothing about the biblical character Jezebel, but used a search engine to find more information, the search results would have almost nothing to do with her as she appears in the Hebrew bible. She is one of the few biblical characters to have become her own noun; in the modern world, “Jezebel” connotes a sexually immoral woman. The thesaurus yields results such as “floozy, hooker, and hussy.” The Urban Dictionary returns definitions like:
ellauri171.html on line 989: The next time we hear of Jezebel is during the ploy to obtain Naboth’s vineyard for her husband, who is unable to secure the transaction. She sends letters, with the stamp of the king, to the elders in Naboth’s town, commanding them to lie against Naboth, and then stone him. The elders do so, and after Naboth’s death, the vineyard is claimed for Ahab. Few bible commentators acknowledge the bizarre betrayal of Naboth by his neighbors. If, as is suggested, Naboth’s neighbors had known him since birth and patronized him, how could they turn so quickly? Some scholars argue that this incident highlights Jezebel’s keen understanding of Israelite men. It is perhaps, also, one of the impetus for her modern connotation as manipulator-supreme.
ellauri171.html on line 991: The final time we hear of Jezebel (an entire chapter later) is just before her demise. Having just killed the sitting king and son of Jezebel, Jehu enters town to do the same to her. As she sees Jehu, Jezebel stands at the window, issues one last zinger insult, and then puts on makeup. Jehu commands the eunuchs to throw her down, they do so, and Jezebel is trampled. The donning of makeup is the final impetus for her conception as a whore. The most popular interpretation is that Jezebel puts on makeup in effort to seduce Jehu, but this interpretation is not bolstered by the text. Jezebel is the sitting Queen, presumably old in age by now, and has performed in a political function her entire life. She very likely understands that she is about to die and even issues one last insult as Jehu approaches. A more compassionate reading of the text would indicate that Jezebel, for lack of a better term, “goes out with a bang.” Except Jehu hardly banged her If she was an old hag by then.
ellauri171.html on line 992: As she regally awaits Jehu in the Jezreel palace, some palace officials squeeze her through the lattice window, most likely piece by piece. By the time Jehu has finished eating, he orders that she be buried “for she is a king’s daughter” (2 Kings 9:34), but the dogs supplied by Elijah's goons have already eaten most of her carcass—in keeping with Elijah’s prophecy.
ellauri171.html on line 994: It is worth noting that nowhere in the text is Jezebel characterized as promiscuous or seductive. The text makes no mention of her physical appearance. Unlike characters such as Rachel, Joseph, and Rebekah, whom the Bible explicitly labels as aesthetically appealing, there is no such indication for Jezebel. In fact, if anything, the text indicates that Jezebel is an all-too-loyal wife —even capable of murder. She is not an admirable character by any means, however, it is critical to highlight that nothing about her modern connotation is exemplified in text.
ellauri171.html on line 996: In Christian lore, Jezebel’s prominent association is that of a sexual essence. Authoritative sources such Thesaurus and Urban Dictionary return results like “whore,” “harlot,” “slut.” John in his drug dream seems to associate the Biblical queen with the “mother of whores and of abominations” who “rules over the kings of the earth” and who has committed fornication with them (Revelation 17:2, 5, 18).
ellauri171.html on line 1004: Jezebel pursued Elijah the Prophet as well. Elijah had challenged the false prophets of Baal to produce a tangible response from their deity, during an epic showdown on Mount Carmel. When they failed to do so, the prophets of the Baal were proven false and Elijah had them all killed. Haha! When Jezebel threatened to kill Elijah in retribution, he fled for his life. Fucking murderer and a wimp to boot!
ellauri171.html on line 1013: Jezebel is characterized as totally evil in the biblical text and beyond it: in the New Testament her name is a generic catchword for a whoring, non-believing female adversary (Revelations 2:20); in Judeo-Christian traditions, she is evil. The Bible is careful not to refer to her as queen. And yet, this is precisely what she seems to have been. Some early Jewish, albeit post-biblical, sources deconstruct the general picture: “Four women exercised government in the world: Jezebel and Athaliah from Israel, Semiramis and Vashti from the [gentile] nations” (in a Jewish Midrash for the Book of Esther, Esther Rabbah)
ellauri171.html on line 1015: Clearly, Jezebel acted as queen even though the Bible itself refuses her the title and its attendant respect, not to mention approval. In the biblical text, Jezebel is contrasted with and juxtaposed to the prophet Elijah, to the extent that they both form the two panels of a mirrored dyptich. She is a Baal supporter, he is a God supporter; she is a woman, he is a man; she is a foreigner, he is a native; she has monarchic power, he has prophetic power; she threatens, he flees; finally he wins, she is liquidated. The real conflict is not between Ahab (the king) and Elijah, but between Jezebel (the queen in actuality, if not in title) and Elijah. Ultimately the forces of God win; Jezebel loses. It remains to be understood why she gets such bad press.
ellauri171.html on line 1017: It seems reasonable that Jezebel, a foreign royal princess by birth, was highly educated and efficient. Also, although her son’s theophoric names have the element yah or yahu (referring to God) in them, she seems to have been a patron and devotee of the Baal cult.
ellauri171.html on line 1018: It is not incomprehensible that, whereas Ahab devoted himself to military and foreign affairs, Jezebel acted as his deputy for internal affairs: the Naboth report comes back to her, as if the king’s seal was hers; she has her own “table,” that is her own economic establishment and budget; she has her own “prophets,” probably a religious establishment that she controls. All these point toward an official or semiofficial position that Jezebel held by virtue of her character, her royal origin and connections, her husband’s and later her children’s esteem, and her religious affiliation to the Baal (possibly also Asherah) cult.
ellauri171.html on line 1019: Perhaps she had the status of gebira “queen mother”, or of “co-regent”. At any rate, there is no doubt that the biblical and later accounts distort her portrait for several reasons, among which we can list her monarchic power, deemed unfit in a woman; her reported devotion to the Baal and Asherah cult and her objection to Elijah and other prophets of God; her education and legal know-how (shown in the Naboth affair); and her foreign origin Ultimately, the same passages that disclaim Jezebel as evil, “whoring,” and immoral are witness to her power and the need to curb it.
ellauri171.html on line 1023: For more than two thousand years, Jezebel has been saddled with a reputation as the bad girl of the Bible, the wickedest of women. This ancient queen has been denounced as a murderer, prostitute and enemy of God, and her name has been adopted for lingerie lines and World War II missiles alike. But just how depraved was Jezebel?
ellauri171.html on line 1024: In recent years, scholars have tried to reclaim the shadowy female figures whose tales are often only partially told in the Bible. Rehabilitating Jezebel’s stained reputation is an arduous task, however, for she is a difficult woman to like. She is not a heroic fighter like Deborah, a devoted sister like Miriam or a cherished wife like Ruth. Jezebel cannot even be compared with the Bible’s other bad girls—Potiphar’s wife and Delilah—for no good comes from Jezebel’s deeds. These other women may be bad, but Jezebel is the worst.
ellauri171.html on line 1028: Why would parents name their child Jezebel? Because it’s a pretty name. Just because someone has the same name as someone in the Bible does not mean this is where the inspiration for their name came from. Reality check: not every person is religious. Spanjuunat koittivat kiemurrella että Isabella ei muka ole Iisebel vaan Elishaveta, Aaronin vaimo, Johannes Yökastelijan ja Hyvinkään Kultahatun äiti Iisa taivutustyyppiä kala. Jumala muka vaan putosi pois alusta. Paskanmarjat, samat iisev ja el vaan toisin päin. Jumala on voimasana. Liisa, Betty, Elsa, Iisa, Bella ym.
ellauri171.html on line 1030: The meaning of Izebel is “My God is a vow”. Keep in mind that many names may have different meanings in other countries and languages, so be careful that the name that you choose doesn’t mean something bad or unpleasant. The history and meaning of the name Izebel is fascinating, learn more about it. This name is not popular in the US, according to Social Security Administration, as there are no popularity data for the name.
ellauri171.html on line 1039: Wow there are two ladies in the good book called Tamar, Number 1 gets fucked by his father in law in bronze age (1898 BC). Number 2 gets raped by his brother shortly before the first temple (990 BC). Prime material for soap operas and home pornography.
ellauri171.html on line 1046: Storyline: Jacob's psychopath son Judah believes that his daughter-in-law Tamara 1 has killed two of his sons, and subjugates her so that she is unable to remarry. However, she ultimately tricks Judah into fucking her pregnant himself and therefore secures her place in the family. She gives Judah two more sons. Her story illustrates her loyalty and her willingness to be assertive and unconventional.
ellauri171.html on line 1048: Judah, who has bought her for his firstborn son, Er, loses it, er, I mean loses Er. When he, er, I mean Er dies, Judah gives Tamar to his second son, Onan, who is to act as levir, a surrogate for his dead brother who would beget a son to continue Er’s lineage. (Onan you must be familiar with first hand!) In this way, Tamar too would be assured a place in the family. Onan, however, would make a considerable economic sacrifice. According to inheritance customs, the estate of Judah, who had three sons, would be divided into four equal parts, with the eldest son acquiring one half and the others one fourth each. A child engendered for Er would inherit at least one fourth and possibly one half (as the son of the firstborn). If Er remained childless, then Judah’s estate would be divided into three, with the eldest, most probably Onan, inheriting two thirds. Onan opts to preserve his financial advantage and does coitus interruptus with Tamar, spilling his semen on the ground. For this, God punishes Onan with death, as God had previously punished Er for doing something equally wicked (unfortunately we are not told what, maybe sodomy in the flock).
ellauri171.html on line 1050: Although the readers know that God has killed two of Judah’s sons, Judah does not. This is known as dramatic irony. He suspects that Tamar is a “lethal woman,” a woman whose sexual partners are all doomed to die. So, Judah is afraid to give Tamar to his youngest son, Shelah, the inventor of Shelah quantifiers. So doing, Judah wrongs Tamar. According to Near Eastern custom, known from Middle Assyrian laws, if a man has no son over ten years old, he could perform the Levirate marriage (yibbum) obligation himself; if he does not, the woman is declared a “widow,” free to marry again. Judah, who is perhaps afraid of Tamar’s lethal character, could have set her free. But he does not—he sends her to live as “a widow” in her father’s house. Unlike other widows, she cannot remarry and must stay chaste on pain of death. She is in limbo.
ellauri171.html on line 1052: Ostensibly, Tamar is only waiting for Shelah to grow up and mate with her. But after time passes, she realizes that Judah is not going to effect that union. She therefore devises a plan to secure her own future by tricking her father-in-law into having sex with her. She is not planning incest. A father-in-law may not sleep with his daughter-in-law (Lev 18:15), just as a brother-in-law may not sleep with his sister-in-law (Lev 18:16), but in-law incest rules are suspended for the purpose of the levirate. The levir is, after all, only a surrogate for the dead husband. What the fuck. Well, it takes one to know one.
ellauri171.html on line 1054: Tamar’s plan is as simple as it is clever: she covers herself with a veil so that Judah won’t recognize her, and then she sits in the roadway at the “entrance to Enaim” (Hebrew petah enayim; literally, “eye-opener”). She has chosen her spot well. Judah will pass as he comes back happy and horny (and maybe tipsy) from a sheep-shearing festival. The veil is not the mark of a prostitute (haha); rather, it simply will prevent Judah from seeing Tamar’s face, and women sitting by the roadway are apparently fair game. So, Judah propositions her, offering to give her a kid (well he did) for her services and giving her his pet seal and staff id (the ancient equivalent of a credit card) in pledge.
ellauri171.html on line 1056: Judah, a man of honor (buahahaha) tries to pay. His friend Hirah goes looking for her, asking around for the kedeshah in the road (Gen 38:21.). The NRSV translates this as “temple prostitute,” but a kedeshah was not a sacred prostitute; she was a public woman, who might be found along the roadway (as virgins and married women should not be). She could engage in sex, but might also be sought out for lactation, midwifery, and other female concerns. By looking for a kedeshah, Hirah can look for a public woman without revealing Judah’s private life. The woman, of course, is nowhere to be found. Judah, mindful of his public image, calls off the search rather than became a laughingstock. BRUAAHAHAHA!
ellauri171.html on line 1058: But there is a greater threat to his honor (aw fuck, stop, you're killing us). Rumor relates that Tamar is pregnant and has obviously been faithless to her obligation to Judah to remain chaste. Judah, as the head of the family, acts swiftly to restore his honor, commanding that she be burnt to death. But Tamar has anticipated this danger. She sends his identifying pledge to him, urging him to recognize that its owner is the father. Realizing what has happened, Judah publicly announces Tamar’s innocence. His cryptic phrase, zadekah mimmeni, is often translated “she is more in the right than I” (Gen 38:26), a recognition not only of her innocence, but also of his wrongdoing in not freeing her or performing the levirate. Another possible translation is “she is innocent—it [the child] is from me.” Judah has now performed the levirate (despite himself) and never cohabits with Tamar again. Once she is pregnant, future sex with a late son’s wife would be incestuous.
ellauri171.html on line 1067: You know things aren't going well when it gets tedious watching a teen girl strut around in short shorts and a loose top and you're waiting for her to use the ax and get it over with.
ellauri171.html on line 1087: As relatively stylish on the surface as it is resoundingly familiar beneath, Tamara should prove more than serviceable enough for the hardcore horror fans.
ellauri171.html on line 1101: Tamar probably had a marriage arranged for her when she was still a child – this was the usual procedure for royal princesses. But things did not go to plan.
ellauri171.html on line 1105: Why not? At that time it would have been a possibility, though not a preferred one. Perhaps the marriage that had been arranged for Tamar was too politically sensitive to upset, or maybe Amnon thought that David would disapprove of his obsession, seeing it as a weakness. After all, a king could not afford to let emotions interfere with politics. Remember Batsheba, haha.
ellauri171.html on line 1109: In any case, Tamar was out of Amnon’s reach. As a royal princess and a virgin, she was closely watched by the harem eunuchs. She lived in the women’s quarters, and could not go outside its walls unless accompanied by other women and guards. There seemed no opportunity for Amnon to get her alone, let alone into his bedroom.
ellauri171.html on line 1116: Amnon sighed in a dispirited way and said he could not eat, but on being pressed by his father admitted that yes, he might be able to eat if his sister Tamar cooked some food and fed it to him. David, gullible in matters regarding his sons, immediately sent for Tamar to come and tend her brother.
ellauri171.html on line 1120: She came to Amnon’s quarters and prepared a kind of boiled dumpling soup (matzoh-ball-soup) that Amnon asked for. She then set the food before him, but Amnon, pretending to be petulant and out of sorts, refused to eat.
ellauri171.html on line 1125: When she did this, leaning forward with the food, he took hold of her and pulled her to him, molesting her. Alone and unguarded, she had no chance of fending him off. She resisted him as best she could, she argued and pleaded, pointed out that what he was doing was wrong, that they could marry if he wished, that rape would bring ruin to them both.
ellauri171.html on line 1127: Tamar was struggling for her life, not just her virginity. If she was no longer a virgin no-one would want her, no-one would marry her, even though she was the king’s daughter. But her pleading had no effect on Amnon. He was too strong for her, and he got in and raped her, in fact repeatedly.
ellauri171.html on line 1129: When Amnon had finished his brutal business, his feelings for Tamar suddenly changed. Now he was revolted by the sight of her, could not bear to look at her, was filled with a loathing far stronger than the lust he had previously felt.
ellauri171.html on line 1142: Other wives of David and their children would be sympathetic, but would quickly look to see what they could gain from Amnon’s crime – which way the wind blew, and what chance might there be to seize some political advantage for themselves. Among them would be Bathsheba, a commoner newly introduced into the harem.
ellauri171.html on line 1144: But at the center of this storm stood Tamar, her position as darling of the king and petted princess now destroyed forever.
ellauri171.html on line 1149: When her brother Absalom found out what had happened he comforted her as best he could, and moved her out of the harem into his own house. Then he went to the King and demanded that Amnon marry his sister – marriage between a half-brother and sister was a possibility in this extreme case, though biblical law prohibited it elsewhere. But for his favorite king David Jehovah was prepared to make an exception.
ellauri171.html on line 1151: Prince Amnon refused outright to marry her, the callous streak already evident in David now coming out in the son. David was angry, but did nothing to resolve the situation, or even to punish Amnon for what he had done. This was typical of David – he could never chastise his sons even when they deserved it. Instead he did what many people have done when confronted with rape or incest – he protected the abuser rather than the victim, and tried to hush things up.
ellauri171.html on line 1155: But her brother Absalom was not so accommodating. He could not force Amnon to marry the devastated Tamar, but he would take his revenge – vendetta was part of Near Eastern culture.
ellauri171.html on line 1157: Absalom waited, biding his time. For two years he said nothing, did nothing, but then he set his trap. He gave a feast for all David’s sons. At the height of the festivities when Amnon was half-drunk, Absalom had his half-brother killed, stabbed to death in a scene reminiscent of a Mafia killing. In the ensuring turmoil Absalom escaped, fleeing for sanctuary to Geshur, his grandfather’s territory.
ellauri172.html on line 148: Yxi Jorin diggaamista Edgar Allan Poe-tyyppisistä sekoiluista oli Villiers d'Isle-Adamin noveletta Veera, jonka mottona luki: L’amour est plus fort que la Mort, a dit Salomon : oui, son mystérieux pouvoir est illimité. Paskanjauhantaa. Kuten todettiin hautakirjoitus-albumissa: rakastaminen on elävien askaretta. Kuolleet eivät bylsi eikä juorua. Villiers oli jonkunlainen Hegel-diggari. Tarina ei kaikessa lyhykäisyydessään ollut kummonen:
ellauri172.html on line 167: Si entusiasmò per la Rivoluzione francese, durante il suo soggiorno parigino, nel 1789, ma ben presto, a causa del degenerare della rivoluzione dopo il 1792, il suo atteggiamento favorevole si trasformò in una forte avversione per la Francia. Tornò in Italia, dove continuò a scrivere, opponendosi idealmente al regime di Napoleone, e dove morì, a Firenze, nel 1803, venendo sepolto tra i grandi italiani nella Basilica di Santa Croce. Già dagli ultimi anni della sua vita Alfieri divenne un simbolo per gli intellettuali del Risorgimento, a partire da Ugo Foscolo.
ellauri172.html on line 170: L'illuminismo fu un movimento politico, sociale, culturale e filosofico che si sviluppò in Europa nel XVIII secolo (dal 1715 al 1789). Nacque in Inghilterra ma ebbe il suo massimo sviluppo in Francia, poi in tutta Europa e raggiunse anche l'America. Il termine "illuminismo" è passato a significare genericamente qualunque forma di pensiero che voglia "illuminare" la mente degli uomini, ottenebrata dall'ignoranza e dalla superstizione, servendosi della critica, della ragione e dell'apporto della scienza.
ellauri172.html on line 177: Kouluvuodet eivät olleet juuri paremmat: Egli definì questi anni come "otto anni di ineducazione; asino, fra asini e sotto un asino", in cui si sentiva "ingabbiato". Alfieresta tuli sitten nimen mukaisesti vänrikki eli ensigni (grado militare dallo spagnolo alférez e questo dall'arabo الفارس ovvero al-fāris, "cavaliere") è, nelle varie forze arma te mondiali, il grado inferiore di ufficiale, quello di allievo ufficiale (cadetto), o il più alto tra quelli dei sottufficiali. Paizi vänrikki Nappula oli oikeasti lieutenant Sonny Fuzz. Meriväessä se on aliluutnantti.
ellauri172.html on line 188: A Lisbona incontrò l'abate piemontese Tommaso Valperga di Caluso, che lo spronò a proseguire la sua carriera letteraria. Nel 1772 cominciò il viaggio di ritorno. Arrivò a Torino il 5 maggio 1772, indebolito e ammalato (forse di una patologia venerea da cui poi guarì).
ellauri172.html on line 201: Gli avvenimenti in un primo tempo fecero comporre al poeta l'ode A Parigi sbastigliato, che poi però rinnegò: l'entusiasmo si trasformò in odio verso la rivoluzione, esplicitato nelle rime de Il Misogallo. Si appassiona anche a recitare le proprie tragedie personalmente, preferendo per sé il ruolo di Sauli Niinistö.
ellauri172.html on line 208: David generò però una forte invidia nel re, che vide in lui un usurpatore e al tempo stesso vi vide la propria passata giovinezza. David venne perseguitato da Saul e costretto a rifugiarsi in terre dei filistei (e per questo accusato di tradimento).
ellauri172.html on line 246: Suppose two similar dates in front of a man, who has a strong desire for them but who is unable to take them both. Surely he will take one of them, through a quality in him, the nature of which is to differentiate between two similar things.
ellauri172.html on line 254: Later writers satirised this view in terms of an ass which, confronted by both food and water, must necessarily die of both hunger and thirst while pondering a decision. Some proponents of hard determinism have granted the unpleasantness of the scenario (not for the donkey, it will end up eating both), but have denied that it illustrates a true paradox, since one does not contradict oneself in suggesting that a man might die between two equally plausible routes of action. For example, in his Ethics, Benedict de Spinoza suggests that a person who dies because he can't decide is an ass, or worse.
ellauri172.html on line 260: Other writers [who?] have opted to deny the validity of the illustration. A typical [citation needed] counter-argument is that rationality as described in the paradox is so limited as to be a straw man version of the real thing. The idea that a random decision could be made is sometimes used as an attempted justification for faith. The argument is that, like the starving ass, we must make a choice to avoid being frozen in endless doubt. Other counter-arguments exist. [This paragraph was total balderdash, if I may say so.]
ellauri172.html on line 265: The situation of Buridan's ass was given a mathematical basis in a 1984 paper by American computer scientist Leslie Lamport (LaTex -ladontaskriptikielen kexijä, LOL), in which Lamport presents an argument that, given certain assumptions about continuity in a simple mathematical model of the Buridan's ass problem, there is always some starting condition under which the ass starves to death, no matter what strategy it takes. He points out that just because we do not see people's asses starving to death through indecision, this does not disprove the principle. The persistence of a Buridan's undecided state for the required length of time may just be sufficiently improbable that it has not been observed.
ellauri172.html on line 267: I don't doubt it, but what of it? Must have happened zillion times say with flies trying to decide between staying on a turd and fleeing. He further illustrates the paradox with the example of a driver stopped at a railroad crossing trying to decide whether he has time to cross before a train arrives. Ei tällä höpsästelyllä ole mitään tekemistä apinoiden kanssa eikä niiden jumaloidenkaan.
ellauri172.html on line 271: Lewis Cass, the Democratic candidate for president in 1848, was contrasted with Buridan's ass by Abraham Lincoln: "Mr. Speaker, we have all heard of the animal standing in doubt between two stacks of hay, and starving to death. The like would never happen to General Cass; place the stacks a thousand miles apart, he would stand stock still midway between them, and eat them both at once, and the green grass along the line would be apt to suffer some too at the same time."
ellauri172.html on line 295: 32 The angel of the Lord asked him, “Why have you beaten your donkey these three times? I have come here to oppose you because your path is a reckless one before me.[a] 33 The donkey saw me and turned away from me these three times. If it had not turned away, I would certainly have killed you by now,(J) but I would have spared it.”
ellauri172.html on line 312: Guyau uppfostrades och handleddes i studiet av antiken och Platon av sin styvfar, Alfred Fouillée. Han blev vid 17 års ålder licencié ès lettres och mottog vid 19 års ålder ett pris av Académie des sciences morales et politiques för ett historiskt arbete om nyttomoralen. Ett svårt bröstlidande tvingade honom att avstå från den filosofiska lärarbanan och att tillbringa vintrarna i Nice och Menton, där han avled 33 år gammal. Guyaus arbeten, som utmärker sig för en levande, lyrisk stil, glänsande framställningskonst och kritisk klarsyn, bär av idén om livet som en starkt expansiv, i alla riktningar överströmmande kraft. Etiskt framträder den som sympati, solidaritet och hängivenhet. Därför är också ädelmodet den högsta, i livets eget väsen grundade dygden. Från denna utgångspunkt bekämpar Guyau beräknings- och lyckomoralen i alla dess former. Handlingsprincipen blir: högsta möjliga stegring, intensivt såväl som extensivt, av vårt fysiska och andliga liv. Lusten är därvid ej målet utan följden av livsstegringen. På liknande sätt innebär konsten en livsstegring. Skönt är enligt Guyau allt, som försätter känsla, vilja och tanke i harmoniskt lustbetonad rörelse, griper oss och vidgar vår sympati. Utifrån denna uppfattning tillbakavisas Friedrich Schiller och Herbert Spencers lekteori för konsten. Även i religionen såg Guyau en strävan efter stegrad livsgemenskap. Religionen är för honom en tolkning av verkligheten ur samhälleliga synpunkter, en "sociomorfism". Sehän oli durkheimilainen ennen Eeemeliä.
ellauri172.html on line 316: Le caractère de la vie qui nous a permis d’unir en une certaine mesure, l’égoïsme et l’altruisme, — union qui est la pierre philosophale des moralistes, — c’est ce que nous avons appelé la fécondité morale. Il faut que la vie individuelle se répande pour autrui, en autrui, et, au besoin, se donne ; eh bien, cette expansion n’est pas contre sa nature : elle est au contraire selon sa nature ; bien plus, elle est la condition même de la vraie vie. L’école utilitaire a été forcée de s’arrêter, plus ou moins hésitante, devant cette antithèse perpétuelle du moi et du toi, du mien et du tien, de l’intérêtpersonnel et de notre intérêt général ; mais la nature vivaute ne s’arrête pas à cette division tranchée et logiquement inflexible : la vie individuelle est expansive pour autrui parce qu’elle est féconde, et elle est féconde par cela même qu’elle est la vie.
ellauri172.html on line 318: Au point de vue physique, nous l’avons vu, c’est un besoin individuel que d’engendrer un autre individu, si bien que cet autre devient comme une condition de nous-même. La vie, comme le feu, ne se conserve qu’en se communiquant. Et cela est vrai de l’intelligence non moins que du corps ; il est aussi impossible de renfermer l’intelligence en soi que la flamme : elle est faite pour rayonner. Même force d’expansion dans la sensibilité : il faut que nous partagions notre joie, il faut que nous partagions notre douleur. C’est tout notre être qui est sociable : la vie ne connaît pas les classifications et les divisions absolues des logiciens et des métaphysiciens : elle ne peut pas être complètement égoïste, quand même elle le voudrait. Nous sommes ouverts de toutes parts, de toutes parts envahissants et envahis. Cela tient à la loi fondamentale que la biologie nous a fournie : La vie n’est pas seulement nutrition, elle est production et fécondité. Vivre, c’est dépenser aussi bien qu’acquérir.
ellauri172.html on line 322: L’être vivant n’est pas purement et simplement un calculateur à la Bentham, un financier faisant sur son grand livre la balance des profits et des pertes : vivre, ce n’est pas calculer, c’est agir. Il y a dans l’être vivant une accumulation de force, une réserve d’activité qui se dépense non pour le plaisir de se dépenser, mais parce qu’il faut qu’elle se dépense : une cause ne peut pas ne pas produire ses effets, même sans considération de fin.
ellauri172.html on line 324: Le second équivalent, nous l’avons trouvé dans la théorie des idées-forces soutenue par un philosophe contemporain : l’idée même de l’action supérieure, comme celle de toute action, est une force tendant à la réaliser. L’idée est même déjà la réalisation commencée de l’action supérieure ; l’obligation n’est, à ce point de vue, que le sentiment de la profonde identité qui existe entre la pensée et l’action ; c’est par cela même le sentiment de l’unité de l’être, de l’unité de la vie. Celui qui ne conforme pas son action à sa plus haute pensée est en lutte avec lui-même, divisé intérieurement. Sur ce point encore l’hédonisme est dépassé ; il ne s’agit pas de calculer des plaisirs, de faire de la comptabilité et de la finalité : il s’agit d’être et de vivre, de se sentir être, de se sentir vivre, d’agir comme on est et comme on vit, de ne pas être une sorte de mensonge en action, mais une vérité en action.
ellauri172.html on line 383: Ruhe nur so fort Hei nuku sä nyt vaan
ellauri172.html on line 444: Liebe fordert er beim stillen Mahle; Heppu pyytää jälkkärixi vielä hilloa,
ellauri172.html on line 530: Deine Locke nehm' ich mit mir fort. Sun kähärän vien mä mennessäni.
ellauri172.html on line 550: En ces sortes de repas découronnés de femmes, les hommes les plus polis et les mieux élevés perdent de leur charme de politesse et de leur distinction naturelle ; et quoi d’étonnant ?… Ils n’ont plus la galerie à laquelle ils veulent plaire, et ils contractent immédiatement quelque chose de sans-gêne, qui devient grossier au moindre attouchement, au moindre choc des esprits les uns par les autres. L’égoïsme, l’inexilable égoïsme, que l’art du monde est de voiler sous des formes aimables, met bientôt les coudes sur la table, en attendant qu’il vous les mette dans les côtés.
ellauri172.html on line 552: Après la politique, la haine des Bourbons, le spectre noir de la Congrégation, les regrets du passé pour ces vaincus, toutes ces avalanches qui roulaient en bouillonnant d’un bout à l’autre de cette table fumante, il y avait d’autres sujets de conversation, à tempêtes et à tintamarres. Par exemple, il y avait les femmes. La femme est l’éternel sujet de conversation des hommes entre eux, surtout en France, le pays le plus fat de la terre. Il y avait les femmes en général et les femmes en particulier, — les femmes de l’univers et celle de la porte à côté, — les femmes des pays que beaucoup de ces soldats avaient parcourus, en faisant les beaux dans leurs grands uniformes victorieux, et celles de la ville, chez lesquelles ils n’allaient peut-être pas, et qu’ils nommaient insolemment par nom et prénom, comme s’ils les avaient intimement connues, sur le compte de qui, parbleu ! ils ne se gênaient pas, et dont, au dessert, ils pelaient en riant la réputation, comme ils pelaient une pêche, pour, après, en casser le noyau. Tous prenaient part à ces bombardements de femmes, même les plus vieux, les plus coriaces, les plus dégoûtés de la femelle, ainsi qu’ils disaient cyniquement, car les hommes peuvent renoncer à l’amour malpropre, mais jamais à l’amour-propre de la femme, et, fût-ce sur le bord de leur fosse ouverte, ils sont toujours prêts à tremper leurs museaux dans ces galimafrées de fatuité !
ellauri172.html on line 594: Puisqu’elle s’était donnée à lui, elle pouvait bien se donner à un autre, et, ma foi ! tout le monde pouvait être cet autre-là ! En un temps fort court, au 8e dragons, on sut combien il y avait peu d’audace dans cette espérance. Pour tous ceux qui ont le flair de la femme, et qui en respirent la vraie odeur à travers tous les voiles blancs et parfumés de vertu dans lesquels elle s’entortille, la Rosalba fut reconnue tout de suite pour la plus corrompue des femmes corrompues, — dans le mal, une perfection!
ellauri172.html on line 598: Nous étions accoutumés à de belles filles, si vous voulez, mais presque toujours du même type, décidé, hardi, presque masculin, presque effronté ; le plus souvent de belles brunes plus ou moins passionnées, qui ressemblaient à de jeunes garçons (mmm!), très piquantes et très voluptueuses sous l’uniforme que la fantaisie de leurs amants leur faisait porter quelquefois…
ellauri172.html on line 600: Mais Rosalba, c’était une grande jeune fille pâle avec une forêt de cheveux blonds.
ellauri172.html on line 610: Il s’arrêta. Il y pensait, et ils y pensaient. Avec ce qu’il venait de dire, il avait, le croira-t-on ? transformé en rêveurs ces soldats qui avaient vu tous les genres de feux, ces moines débauchés, ces vieux médecins, tous ces écumeurs de la vie et qui en étaient revenus. L’impétueux Captain Haddock, lui-même, ne souffla mot. Il se souvenait. Ne muistelivat varmaan Pauliinan mökkiä Talasmäellä.
ellauri172.html on line 627: Non, si je la quittai, ce fut pour une raison de dégoût moral, de fierté pour moi, de mépris pour elle, pour elle qui, au plus fort des caresses les plus insensées, ne me faisait pas croire qu’elle m’aimât… Quand je lui demandais : M’aimes-tu ? ce mot qu’il est impossible de ne pas dire, même à travers toutes les preuves qu’on vous donne que vous êtes aimé, elle répondait : « Non ! » ou secouait énigmatiquement la tête. Elle se roulait dans ses pudeurs et dans ses hontes, et elle restait là-dessous, au milieu de tous les désordres de sens soulevés, impénétrable comme le sphinx. Seulement, le sphinx était froid, et elle ne l’était pas… Mikä Katariina Suuri sekin oli olevinaan!
ellauri172.html on line 662: « Oui, — reprit amèrement Mesnilgrand, — c’est encore là un des revenants-bons de l’adultère et du partage ! En ces moments-là, les plus fendants ne sont pas fiers, et, par générosité pour une femme épouvantée, ils deviennent aussi lâches qu’elle, et font cette lâcheté de se cacher. J’en ai, je crois, mal au cœur encore d’être entré dans ce placard, en uniforme et le sabre au côté, et, comble de ridicule ! pour une femme qui n’avait pas d’honneur à perdre et que je n’aimais pas !
ellauri172.html on line 676: « — Tu ne le sauras pas ! — dit-elle, en le narguant. Et elle le cingla de ce tu ne le sauras pas ! mille fois répété, mille fois infligé à ses oreilles ; et quand elle fut lasse de le dire, — le croiriez-vous ? — elle le lui chanta comme une fanfare ! Puis, quand elle l’eut assez fouetté avec ce mot, assez fait tourner comme une toupie sous le fouet de ce mot, assez roulé avec ce mot dans les spirales de l’anxiété et de l’incertitude, cet homme, hors de lui, et qui n’était plus entre ses mains qu’une marionnette qu’elle allait casser ; quand, cynique à force de haine, elle lui eut dit, en les nommant par tous leurs noms, les amants qu’elle avait eus, et qu’elle eut fait le tour du corps d’officiers tout entier : « Je les ai eus tous, — cria-t-elle, — mais ils ne m’ont pas eue, eux ! Et cet enfant que tu es assez bête pour croire le tien, a été fait par le seul homme que j’aie jamais aimé ! que j’aie jamais idolâtré ! Et tu ne l’as pas deviné ! Et tu ne le devines pas encore ? »
ellauri172.html on line 692: Satan me donna la force d’enfoncer la porte du placard ou j'etsis cache et je vis… ce que je ne reverrai jamais ! La Pudica, terrassée, était tombée sur la table où elle avait écrit, et le major l’y retenait d’un poignet de fer, tous voiles relevés, son beau corps à nu, tordu, comme un serpent coupé, sous son étreinte. Mais que croyez-vous qu’il faisait de son autre main, Messieurs ?… Cette table à écrire, la bougie allumée, la cire à côté, toutes ces circonstances avaient donné au major une idée infernale, — l’idée de cacheter cette femme, comme elle avait cacheté sa lettre — et il était dans l’acharnement de ce monstrueux cachetage, de cette effroyable vengeance d’amant perversement jaloux !
ellauri172.html on line 769: St. Olaf appears to be a bilingual town with a significant amount of unique vocabulary (that may be specific to the area and not appearing in standard Norwegian). Rose uses these phrases quite often, to the exasperation of her roommates. Examples include Gerkanenaken (when dog feces turn white), Tutenbobels (buttocks), Ugel and Flugel (a Hide and seek game for adults) and Vanskapkaka (a special "friendship" cake; this word, however, is based on the Swedish word "vänskapskaka", which holds the same meaning). German, Swedish and Norwegian is the basis of the
ellauri172.html on line 781: Kaflügenachen, Scandinavian pejorative term for someone who docks his boat in the handicap slip without a handicap permit.
ellauri172.html on line 838: Les Fiancés (I promessi sposi), roman d'Alessandro Manzoni, 1825-1827. Il y a plusieurs ecclésiastiques importants dans ce roman : Don Abbondio[4],[5], Saint Abbondio est le saint patron de la ville de Côme, le cardinal Borromée canonisé au xviie siècle, cité dans l'ouvrage et personnage ayant réellement existé, le père Cristoforo brûlant d'humilité chrétienne et tendu vers le bien.
ellauri172.html on line 895: Bouvard et Pécuchet, roman de Gustave Flaubert, (1882) l'abbé Jeufroy formidablement crédule. CHECK ellauri172.html on line 916: La Mort et l'Archevêque (Death Comes for the Archbishop (en)), roman de Willa Cather, 1927, avec les personnages de l'évêque Jean-Marie Latour et du père Joseph Vaillant.
ellauri172.html on line 992: Cydalise oli ranskalaisen romantiikan sana runoiljoiden bändäreistä, itämaisen kauniista ja mielellään tubisista naisista. XIX vuosisadan pissaliisoja. "Talon vanhassa salongissa kajahtelivat meidän riimimme, jota usein pätkivät cydaliisojen hilpeät naurunpurskahduxet ja hupsut laulut. Missä ovat rakastettumme? Haudassa ovat. He ovat onnellisempia siellä, kauniissa paikassa, kuin kuoliaaxi nukutetut koirat. He ovat enkelten tykönä sinitaivaan takana ja laulavat ylistystä jumalanäidille." Niin, aina, joko madonnia tai huoria tai ehkä vähän molempia. Läski vanginvartijaämmä Beforeignereissa, jolta Tor Hunden kysyi johtuuko sen tahallinen vittumaisuus luonteesta vai työnkuvasta, vastasi: ehkä vähän molemmista.
ellauri180.html on line 53: Executive producers Julie Plec and Kevin Williamson agreed that in the book series, Elena was turned into a vampire too early, which was around page 200 of The Awakening. Elena's transition into a vampire was planned for two years. Plec said: "That felt obviously too soon, and rushed, and we didn’t want to make a show about a teenage girl who instantly becomes a vampire. But we always knew that her journey would take her there eventually". At the second season's conclusion, Elena was nearly turned into a vampire. Dobrev was happy that she wasn't, because she felt "it would have been like she came too soon", and also didn't think it was something Elena or she wanted.
ellauri180.html on line 123: This journal will help you envision your ideal life and then identify the unconscious attachments that are preventing you from living it. Through a series of writing prompts and exercises as well as some of Brianna’s favorite quotes, most popular articles, and new passages, it will help you sort through the conflicting thoughts, feelings, and fears that are preventing you from becoming the person you want and need to be. You do not need more motivation or drive to start building the life of your dreams. You need to better understand who you are, why you keep re-creating comfortable pain patterns, and why you may not really want what is it you think you do.
ellauri180.html on line 167: Many historical accounts of circumcision have been written and most authors have used their survey to form an opinion as to whether the neonatal procedure is justified. The weak medical arguments are tempered by the importance of cultural and religious factors. Opponents of the ritual draw attention to the `rights' of the new-born to the skin on their little penises, which, they argue, must be upheld. Others contest that humans are social animals and cannot survive alone; they require their parents, community and culture to thrive, and, as such, `rights' belong to the group, not to the individual. If there is an inherent survival advantage to a group of humans who chose to maim their young, then this is presumably evidenced by their continued survival as a race. In short, to conclude any historical reflection with a reasoned `right' or `wrong', would be like claiming to have fathomed God's will. Consider this; mankind has developed this strange surgical signature that is so pervasive, that in the last five minutes alone, another 120 boys throughout the world have been circumcised. Mikä jättimäinen esinahkakukkula siitä tulisi! Israelista voisi tulla tulevien talvikisojen isäntämaa..
ellauri180.html on line 171: There has been little written from a statistical standpoint to confirm or deny the popular medical belief that the circumcised are less prone to contract venereal disease. This paper will present a statistical study of the incidence of circumcision in a group free from venereal disease as compared with that of groups with various forms of venereal disease, to determine the influence of circumcision on venereal disease.
ellauri180.html on line 174: OBJECTIVES: Globally approximately 25% of men are circumcised for religious, cultural, medical, or parental choice reasons. However, controversy surrounds the procedure, and its benefits and risks to health. We review current knowledge of the health benefits and risks associated with male circumcision. METHODS: We have used, where available, previously conducted reviews of the relation between male circumcision and specific outcomes as "benchmarks", and updated them by searching the Medline database for more recent information. RESULTS: There is substantial evidence that circumcision protects males from HIV infection, penile carcinoma, urinary tract infections, and ulcerative sexually transmitted diseases. We could find little scientific evidence of adverse effects on sexual, psychological, or emotional health. Surgical risks associated with circumcision, particularly bleeding, penile injury, and local infection, as well as the consequences of the pain experienced with neonatal circumcision, are valid concerns that require appropriate responses. CONCLUSION: Further analyses of the utility and cost effectiveness of male circumcision as a preventive health measure should, in the light of this information, be research and policy priorities. A decision as to whether to recommend male circumcision in a given society should be based upon an assessment of the risk for and occurrence of the diseases which are associated with the presence of the foreskin, versus the risk of the complications of the procedure. In order for individuals and their families to make an informed decision, they should be provided with the best available evidence regarding the known benefits and risks. And they should also know what God thinks of it.
ellauri180.html on line 179: Despite an estimated one-sixth of the world's men having been circumcised, it has long been forgotten where or why this most intriguing operation began. The procedure has been performed for religious, cultural and medical reasons, although the last has only become fashionable since the rise of modern surgery in the 19th century. Accordingly, the indications for surgery have surfaced, submerged and altered with the trends of the day. In this review we explore the origins of circumcision, and discuss the techniques and controversies that have evolved since the event has become medicalized.
ellauri180.html on line 181: Anthropologists do not agree on the origins of circumcision. The English egyptologist, Sir Graham Elliot Smith, suggested that it is one of the features of a heliolithic' culture which, over some 15 000 years ago, spread over much of the world. Others believe that it may have originated independently within several different cultures; certainly, many of the natives that Columbus found inhabiting the New World' were circumcised. However, it is known that circumcision had been practised in the Near East, patchily throughout tribal Africa, among the Moslem peoples of India and of south-east Asia, as well as by Australian Aborgines, for as long as we can tell. The earliest Egyptian mummies (1300 BCE) were circumcised and wall paintings in Egypt show that it was customary several thousand years earlier than that.
ellauri180.html on line 183: In some African tribes, circumcision is performed at birth. In Judaic societies, the ritual is performed on the eighth day after birth, but for Moslems and many of the tribal cultures it is performed in early adult life as a rite of passage', e.g. puberty or marriage. Why the practice evolved is not clear and many theories have been proposed. Nineteenth century historians suggested that the ritual is an ancient form of social control. They conceive that the slitting of a man's penis to cause bleeding and pain is to remind him of the power of the Church, i.e. We have control over your distinction to be a man, your pleasure and your right to reproduce'. The ritual is a warning and the timing dictates who is warned; for the new-born it is the parents who accede to the Church: We mark your son, who belongs to us, not to you'. For the young adolescent, the warning accompanies the aggrandisement of puberty; the time when growing strength give independence, and the rebellion of youth.
ellauri180.html on line 185: Psychologists have extended this theory to incorporate notions of pain imprinting'. By encoding violence on the brain, child-maternal bonding is interrupted and a sense of betrayal is instilled in the infant; these are considered requisite qualities that enhance the child's ability for survival later in life. Indeed, some components of these psychological theories have recently been tested in prospective clinical trials and there is now evidence that neonates who are circumcised without local anaesthetic do have increased pain responses when 4- and 6-monthly vaccinations are administered.
ellauri180.html on line 187: Others believe that circumcision arose as a mark of defilement or slavery (fig. 1). In ancient Egypt captured warriors were often mutilated before being condemned to the slavery. Amputation of digits and castration was common, but the morbidity was high and their resultant value as slaves was reduced. However, circumcision was just as degrading and evolved as a sufficiently humiliating compromise. Eventually, all male descendents of these slaves were circumcised. The Phoenicians, and later the Jews who were largely enslaved, adopted and ritualized circumcision. In time, circumcision was incorporated into Judaic religious practice and viewed as an outward sign of a covenant between God and man (Genesis XVI, Fig. 2).
ellauri180.html on line 189: There are many other reasons why circumcision may have evolved. Some have suggested that it is a mark of cultural identity, akin to a tattoo or a body piercing. Alternatively, there are reasons to believe that the ritual evolved as a fertility rite. For example, that some tribal cultures apportion seasons' for both the male and female operation, supports the view that circumcision developed as a sacrifice to the gods, an offering in exchange for a good harvest, etc. This would seem reasonable as the penis is clearly inhabited by powers that produce life. Indeed, evidence of a connection with darvests is also found in Nicaragua, where blood from the operations is mixed with maize to be eaten during the ceremony. (Fig. 3). Although the true origins of circumcision will never be known, it is likely that the truth lies in part with all of the theories described.
ellauri180.html on line 191: Furthermore, was it always doctors who performed the procedure in ancient times? Probably not: in biblical times it was the mother who performed the ceremony on the newborn. Gradually mohels took over; men who had the requisite surgical skill and advanced religious knowledge. After prayer, the mohel circumcised the infant and then blessed the child, a practice little changed today (Fig. 4a-d). In ancient Egyptian society, the procedure was performed by a priest with his thumb-nail (often gold-impregnated) and throughout mediaeval times it appears to have been largely kept in the domain of religious men.
ellauri180.html on line 193: However, it is likely that doctors did not perform circumcision until the latter half of the 19th century.
ellauri180.html on line 195: Abernathy (1928) who was a reluctant surgeon) does report the use of the bistoury (knife) to achieve circumcision in men with gonoccocal phimosis'. He also states that the bleeding should be stanched with iodoform and boric', possibly indicating that sutures were not applied.
ellauri180.html on line 197: Baillie (1833) also describes gonococcal phimosis and recommends that the initial treatment is nugatory' (inoperative) involving the washing of the penis (and under the prepuce with soap and tepid water, followed by the application of calomel ointment. Abernathy also warns against immediate circumcision in the face of a morbidly sensitive surface' (and declares that Sir Edward Home agrees with him!). He advocates that the posthitis (inflamed foreskin) should be allowed to soothe and allay' before surgical intervention. We can assume that the complications recognized by both Abernathy and Baillie were re-phimosis, re-stricture or suppuration; what is clear is that circumcision was not a procedure taken lightly at that time. Interestingly, neither author mentions circumcision in the neonate, suggesting that it had not yet significantly entered the domain of English surgeons.
ellauri180.html on line 198: By the middle of the 19th century, anaesthesia and antisepsis were rapidly changing surgical practice. The first reported circumcision in the surgical accounts of St Bartholomew's Hospital was in 1865; although this comprised only one of the 417 operations performed that year, it was clearly becoming a more common procedure. Indeed, this was a time when surgical cures were being explored for all ails and in 1878 Curling described circumcision as a cure for impotence in men who also had as associated phimosis. Many other surgeons reported circumcision as being beneficial for a diverse range of sexual problems. Walsham (1903) re-iterates the putative association of phimosis with impotence and suggests that it may also predispose to sterility, priapism, excess masturbation and even venereal disease. Warren (1915) adds epilepsy, nocturnal enuresis, night terrors and precocious sexual unrest' to the list of dangers, and this accepted catalogue of phimotic ills' is extended in American textbooks to include other aspects of sexual erethisms' such as homosexuality.
ellauri180.html on line 201: Neonatal circumcision techniques have evolved in parallel. It is clear from most surgical texts that circumcision of the new-born had become a regular request for the surgeon by the later part of the 19th century. For instance, Jacobsen (1893) warns of the importance of establishing a familial bleeding tendency from the mother before circumcision. He describes the case of four Jewish infants, each descended from a different grandchild of a common ancestress, all of whom died from haemorrhage after circumcision.
ellauri180.html on line 203: By the 1930s, many circumcision clamps were available for use in the new-born. Indeed, the use of such clamps prompted Thomson-Walker to painstakingly warn of the dangers of injury to the glans when such clamps were used, and not surprisingly, more sophiticated tools were introduced to protect the penis.
ellauri180.html on line 209: It is surprising that despite the many billions of foreskins that have been severed over thousands of years, it is only recently that efforts have been made to understand the prepuce.
ellauri180.html on line 211: He concluded that only 4% of foreskins were fully retractile at birth, yet 90% were so by the age of 3 years. Of these remaining foreskins, most could be rendered retractile by gentle manipulation. Recent studies have suggested that by the age of 17 years, only 1% remain unretractile.
ellauri180.html on line 214: To date, a more definite function cannot be ascribed to the prepuce, but as an accessible and ready source of fibroblasts, it has become a favourite tissue reservoir for cell-culture biologists and hence basic scientific research.
ellauri180.html on line 222: `…Your patient C.D., aetat 7 months, has the prepuce with which he was born. You ask me with a note of persuasion in your voice, if it should be excised. Am I to make a decision on scientific grounds, or am I to acquiesce in a rate which took its origin at the behest of that arch-sanitarian Moses?…If you can show good reason why a ritual designed to ease the penalties of concupiscence amidst the sand and flies of the Syrian deserts should be continued in this England, land of clean bed-linen and lesser opportunity, I shall listen to your arguments ……(do you not) understand that Nature does not intend it (the foreskin) to be stretched and retracted in the Temples of the Welfare Centres or ritually removed in the precincts of the operating theatres…'.
ellauri180.html on line 224: Literary assaults such as these have served to fuel the debates and even a Medline® search today reveals that in the last year alone, 155 reviews or letters have been published arguing for or against routine circumcision. However, studying the evolution of the medical indications provides us with a pleasing demonstration of how controversy drives scientific enquiry. We have already described how the surgeons of 100 years ago advocated circumcision for a wide variety of conditions, such as impotence, nocturnal enuresis, sterility, excess masturbation, night terrors, epilepsy, etc. There can be no doubt that a large element of surgical self-interest drove these claims. However, most of the contemporary textbooks also included epithelioma (carcinoma) of the penis amidst the morass of complications of phimosis. Although rare, once this observation had been made, it presumably filtered down through the textbooks by rote, rather than scientific study. A few reports had appeared in the early 20th century indicating that carcinoma of the penis was rare in circumcised men, but not until the debate over neonatal circumcision erupted in the medical press in the 1930s that this surgical `mantra' was put to the test. In 1932, the editor of the Lancet challenged Abraham Wolbarst, a New York urologist, to prove his contention (in a previous Lancet editorial), that circumcision prevented penile carcinoma. Wolbarst responded by surveying every skin, cancer and Jewish hospital in the USA, along with 1250 of the largest general hospitals throughout the Union. With this survey, he was able to show that penile cancer virtually never occurred in circumcised men and that the risk related to the timing of the circumcision. Over the years this association has been reaffirmed by many research workers, although general hygiene, demographic and other factors such as human papilloma virus and smoking status are probably just as important. However, Wolbarst established that association through formal scientific enquiry and proponents of the procedure continue to use this as a compelling argument for circumcision at birth.
ellauri180.html on line 226: Almost as an extension to the lack of penile cancer in Jews, Handley reported on the infrequency of carcinoma of the cervix in Jewish women. He suggested that this related to the fact that Jewish men were circumcised. Not surprisingly, this spawned a mass of contradictory studies and over the next 50 years the champions of both camps have sought to establish the importance or irrelevance of circumcision in relation to penile cancer. The pendulum has swung both ways and the current evidence suggests that other factors are probably more important. A similar debate has raged for 50 years over concerns for the risks of urinary tract infections in young boys and currently, any decreased risk associated with circumcision remains tentative but not proven.
ellauri180.html on line 228: However, during the two World Wars, governments became increasingly interested in reducing the risk of venereal disease amongst their soldiers. Clearly, such pathology can have a profound effect on the efficiency of fighting armis. Indeed, in 1947 the Canadian Army found that whereas 52% of their soldiers had foreskins intact, 77% of those treated for venereal disease were uncircumcised. Persuasive arguments to circumcise all conscripts were proposed. Furthermore, it was an age-old observation, and indigenous African healers had promoted circumcision to prevent the transmission of sexually transmitted disease for centuries. As might be expected, the evidence did not withstand further scientific scrutiny and numerous contradictions were provided. However, there has recently been startling evidence that HIV infection is significantly associated with the uncircumcised status. Indeed, one author has recently suggested routine neonatal circumcision on a world-wide scale as a long-term strategy for the control of AIDS: a whole new chapter opens in this ancient debate!
ellauri180.html on line 230: Finally, controversy has arisen over who should perform the procedure. Once circumcision had been medicalized' in the 19th century, many surgeons were keen to take paying customers away from the religious men. As such, doctors were often quick to highlight the unforseen risks attendant on a non-medical procedure. For instance, Cabot (1924) described tuberculosis of the penis occurring when Rabbis with infected sputum sucked on the baby's penis to stop the bleeding. However, it has often been claimed that the incidence of complications in Jewish children is very low and that the final result is usually better than any hospital doctor can produce.
ellauri180.html on line 231: Irrespective, the circumcision of young boys has become a thriving business for all parties.
ellauri180.html on line 233: However, with a healthcare budget of $140 million per year in the USA (1990), insurance companies eventually forced closer scrutiny. Following such pressure, the first Task Force of Neonatal Circumcision from the American Academy of Pediatrics (1n 1975) concluded that there was no valid medical indication for this procedure. However, the pro-circumcision lobby was strong and the task force was forced to re-evaluate. In 1989, they conceded that there may be certain advantages to neonatal circumcision, although their recommendations did stop short of advising routine operation. Similar pressures in the UK have now resulted in only certain Health Authorities being prepared to pay for the procedure. These tend to be in regions with large ethnic minorities who otherwise may suffer form back street' circumcisions.
ellauri180.html on line 235: Thus it is clear that medical trends are now being driven by financial constraints. Perhaps this is reflected by the dramatic decline in the number of non-religious circumcisions performed over the last half century; in the USA an estimated 80% of boys were circumcised in 1976 but by 1981 this had fallew to 61%, and recent estimates suggest that this decrease continues. In the UK the decline has been even more dramatic: originally more common in the upper classes, circumcision rates fell from 30% in 1939 to 20% in 1949 and 10% by 1963. By 1975 only 6% of British schoolboys were circumcised and this may well have declined further.
ellauri180.html on line 256: I accidentally stumbled upon what works for me...
ellauri180.html on line 264: I write more and, arguably, write BETTER when I know as LITTLE about the plot & characters story as possible (ie pantsing), but I'm uncomfortable with the prospect of pantsing an entire fcking novel...?
ellauri180.html on line 300: One study found in 2018 that (of the books in the sample), although non-Hispanic white people account for 60 percent of the U.S. population, they wrote 89 percent of the books. 40 percent of their characters most definitely aren't POC or Latino.
ellauri180.html on line 316: It is important to start by trying your hardest to forget anything you think you know about black women and black female identity. As a white person, anything you would know about them you probably learned from media that is not controlled by or monitored by black women themselves. Meaning that it is likely not a good representation of black women at all.
ellauri180.html on line 382: ‘Porphyria’s Lover’ is one of Browning’s first great poems, written when he was in his early twenties. It is also one of the first great dramatic monologues in English verse, the 1830s being the decade in which Browning and Tennyson developed the genre, penning a series of classic poems which see the poet adopting a persona and ‘staging’ a soliloquy given by an (often unreliable) speaker. Here, the speaker is the titular lover of the girl, Porphyria. Before we proceed to an analysis of ‘Porphyria’s Lover’, here’s a reminder of Browning’s poem. (Se mainittiin Gently-poliisisarjassa yhden koulun pulpettia vasten naidun tupeeratun 60-luvun teinin mielirunona.)
ellauri180.html on line 387: It tore the elm-tops down for spite, Elm Streetiä se repi väkisin,
ellauri180.html on line 394: Which done, she rose, and from her form Mun tultua se nousi ja veti päältä
ellauri180.html on line 406: Too weak, for all her heart’s endeavour, Se oli liian heikko kuitenkin,
ellauri180.html on line 409: And give herself to me for ever. Antaaxeen mulle kaikkensa ainiaan.
ellauri180.html on line 433: I propped her head up as before, Tuin sen päätä ylös kuten äskenkin,
ellauri180.html on line 447: In summary: a man speaks to some unidentified (and possibly imaginary) auditor, telling us how, on a dark and stormy (or rainy and windy) night, he waited in his cottage for his lover, Porphyria, to arrive. When she turns up, it’s clear Porphyria is of a higher social class than the male speaker: he’s punching above his weight, as they say. Note how she glides in as if she owns the place, and as if she walks on air rather than on the ground like us mere mortals. She wears a hat, cloak, and shawl, and her gloves are soiled, suggesting that they are not used to slumming it in a common man’s cottage and attending to his fire and grate. The fact that she also takes the lead – suggesting she is perhaps used to ordering servants to do her bidding – further hints at her highborn status: she calls to the speaker, and she takes his arm and puts it around her waist. Then, the clincher (in more ways than one): we are told "she Too weak, for all her heart’s endeavour,
ellauri180.html on line 448: To set its struggling passion free From pride, and vainer ties dissever, And give herself to me for ever."
ellauri180.html on line 450: In other words, her pride, and knowing that she is higher than her lowborn lover on the social scale and so cannot marry him, prevents her from giving herself to him altogether. He is just her ‘bit of rough’, to use the more modern idiom. Calmly, and determined to possess Porphyria utterly, even if it means killing her in order to do so, the speaker strangles Porphyria with her hair, wrapping it around her neck three times and wringing the life from her. In death, she remains forever his.
ellauri180.html on line 483: And men forgot their passions in the dread Ihmiset unohti passionsa peläten
ellauri180.html on line 485: Were chill'd into a selfish prayer for light: Jäähtyivät izekkääseen valon rukouxeen,
ellauri180.html on line 490: Were burnt for beacons; cities were burned, Poltettiin soihtuina, kaupungitkin,
ellauri180.html on line 516: Hissing, but stingless—they were slain for food.
ellauri180.html on line 518: And War, which for a moment was no more, Ja sota joka oli pysähtynyt hetkexi,
ellauri180.html on line 543: Blew for a little life, and made a flame Ja niiden heikko hengitys pihahti
ellauri180.html on line 561: The moon, their mistress, had expir'd before; Kuu, niiden emäntä oli kuollut ennemmin,
ellauri180.html on line 569: Namely a prediction for what will happen to the planet if the human race does not change (for the better).
ellauri180.html on line 573: All of the people of the earth have been doomed to live in darkness. They burn everything around them, from palaces to huts and eventually religious materials. They are desperate for any kind of light to see by.
ellauri180.html on line 577: Men and women (not mentioned) pray for light not for the benefit of mankind, but for themselves, each wishing to retrieve their life as it was before. But this test (not an exam but a scourge, there are no grades) , most likely sent by a (or the) God bringing on the end of days, is not going to be surmounted so easily.
ellauri180.html on line 581: Some "men" smile into their hands in intense cynicism for what is happening. People seem frustrated.
ellauri180.html on line 587: The next turn in the poem is reminiscent of the story of, and the feud between, Cain and Abel the first two sons of Adam and Eve except reeled in reverse. A large number of “holy things” (like banknotes) had already been used for an unholy purpose (such as kindling for another fire).
ellauri180.html on line 589: This act of seeking to find comfort in the burnt remains of religious, or at least holy (privately owned), texts, objects, or structures, after having destroyed them fits into the narrative of this sinful world being reduced to darkness. God (not mentioned) has tested these people and they have failed, only returning to religion when they are at their most desperate. That's an F.
ellauri180.html on line 592: The speaker has returned to the idea that a force in this world, whether God (or another creator like Chance) has reduced, with purpose (not mentioned) this world to nothing. The perpetrator of the darkness created it in an effort to reestablish some measure of equality in the world, and now the world is even. That's bad, and sad.
ellauri180.html on line 644: - Jag har nog alltid sett honom som en kriminell med karaktärsdrag som kännetecknar en diktator. Men han har ändå kalkylerat och bedömt riskerna med sitt agerande med någon form av rationalitet. Tidigare fanns det logik bakom hans beslut.
ellauri180.html on line 646: Man brukar säga att "Ryssland inte går att förstå med förnuft". Enligt oss och Ryhor Nizhnikau agerar landet ändå enligt någon form av logik, även om den skiljer sig väldigt mycket från det västerländska synsättet. Underligt, varför kan de inte se saker från våran synpunkt? Vad är det som är så svårt?
ellauri181.html on line 43: Oliko se sit Ivan Klima? His friend Philip Roth once described him, with his "Beatle haircut" and "carnivorous teeth" as "a much more intellectually evolved Ringo Starr". Ei kuulosta ihan tältäkään. Ivan Klima says "There are some differences between a dictatorship which is strong and one which is tired. By the late Eighties ours was a tired dictatorship. They were no longer killing people and they made every effort not to arrest people. In this condition of a dictatorship you could find your own freedom. You could not become rich, you could not travel except maybe to Hungary, but you could write." Olipa paha ettei voinut rikastua eikä lennellä ympäriinsä. Ja saihan sitä kirjoittaa, kuha ei julkaissut.
ellauri181.html on line 77: format43.jpg" />
ellauri181.html on line 129: This article contains wording that promotes the subject in a subjective manner without imparting real information. (February 2015)
ellauri181.html on line 132: The Theory of Basic Human Values is a theory of cross-cultural psychology and universal values that was developed by a guy called Shalom H. Schwartz. The theory extends previous cross-cultural communication frameworx such as Hofstede's cultural dimensions theory. Schwartz identifies ten basic human values, each distinguished by their underlying motivation or goal, and he explains how people in all cultures recognize them. There are two major methods for measuring these ten basic values: the Schwartz Value Survey and the Portrait Values Questionnaire. A particular value can conflict or align with other values, and these dynamic relationships are typically illustrated using a circular graphic in which opposite poles indicate conflicting values.
ellauri181.html on line 134: One of the main limitations of this theory lies in the methodology of the research. The SVS is quite difficult to answer, because respondenz have to first read the set of 30 value items and give one value the highest as well as the lowest ranking (0 or −1, depending on whether an item is opposed to their values). Hence, completing one questionnaire takes approximately 12 minutes resulting in a significant amount of only half-filled in forms. Furthermore, many respondenz have a tendency to give the majority of the values a high score, resulting in a skewed responses to the upper end. However, this issue can be mitigated by providing respondenz with an additional filter to evaluate the items they marked with high scores. When administering the Schwartz Value Survey in a coaching setting, respondenz are coached to distinguish between a "must-have" value and a "meaningful" value. A "must-have" value is a value you have acted on or thought about in the previous 24 hours (this value item would receive a score of 6 or 7 on the Schwartz scale). A "meaningful" value is something you have acted on or thought about recently, but not in the previous 24 hours (this value item would receive a score of 5 or less).
ellauri181.html on line 136: Another methodological limitations are the resulting ordinal, ipsatised (?) scores that limit the type of useful analyses researchers can perform.
ellauri181.html on line 143: This biography of a living person needs additional citations for verification. Please help by adding reliable sources. Contentious material about living persons that is unsourced or poorly sourced must be removed immediately, especially if potentially libelous or harmful.
ellauri181.html on line 145: Shalom H. Schwartz (Hebrew: שלום שוורץ) is a social psychologist, cross-cultural researcher and creator of the Theory of Basic Human Values (universal values as latent motivations and needs). He also contributed to the formulation of the values scale in the context of social learning theory and social cognitive theory.
ellauri181.html on line 150: Schwartz is a fellow of the American Psychological Foundation and is a member of the American Sociological Foundation, European Association of Experimental Social Psychology, the Israel Psychological Association, the Society for Experimental Social Psychology, and the Society for Personality and Social Psychology. He is president of the International Association for Cross-Cultural Psychology. He coordinates an international project in more than 70 countries that studies the antecedenz and consequences of individual differences in value priorities and the relations of cultural dimensions of values to societal characteristics and policies. His value theory and instrumenz are part of the ongoing, biannual European Social Survey.
ellauri181.html on line 166: “Values serve as standards or criteria. Values guide the selection or evaluation of actions, policies, people, and evenz. People decide what is good or bad, justified or illegitimate, worth doing or avoiding, based on possible consequences for their cherished values. But the impact of values in everyday decisions is rarely conscious. Values enter awareness when the actions or judgmenz one is considering have conflicting implications for different values one cherishes.”
ellauri181.html on line 168: “Values are ordered by importance relative to one another. People’s values form an ordered system of priorities that characterize them as individuals.”
ellauri181.html on line 170: “The relative importance of multiple values guides action. Any attitude or behaviour typically has implications for more than one value. … The tradeoff among relevant, competing values guides attitudes and behaviors… Values influence action when they are relevant in the context (hence likely to be activated) and important to the actor.”
ellauri181.html on line 189: “Hedonism – Defining goal: pleasure or sensuous gratification for oneself.”
ellauri181.html on line 197: “Conformity – Defining goal: restraint of actions, inclinations, and impulses likely to upset or harm others and violate social expectations or norms.”
ellauri181.html on line 203: “Universalism – Defining goal: understanding, appreciation, tolerance, and protection for the welfare of all people and for nature.”
ellauri181.html on line 210: The figure below provides a quick guide to values that conflict and those that are congruent. There are two bipolar dimensions. One “contrasz ‘openness to change’ and ‘conservation’ values. This dimension captures the conflict between values that emphasize independence of thought, action, and feelings and readiness for change (self-direction, stimulation) and values that emphasize order, self-restriction, preservation of the past, and resistance to change (security, conformity, tradition).”
ellauri181.html on line 212: Tradition and conformity are located in a single wedge because they share the same broad motivational goal. Tradition is on the periphery because it conflicz more strongly with the opposing values.
ellauri181.html on line 214: “The second dimension contrasz ‘self-enhancement’ and ‘self-transcendence’ values. This dimension captures the conflict between values that emphasize concern for the welfare and interesz of others (universalism, benevolence) and values that emphasize pursuit of one’s own interesz and relative success and dominance over others (power, achievement).”
ellauri181.html on line 218: Schwartz’ work also examines relationships between different values in more detail, which is useful for a richer analysis of how values affect behaviour and attitudes, as well as the interesz that they express. Although the theory distinguishes ten values, the borders between the motivators are artificial and one value flows into the next, which can be seen by the following shared motivational emphases:
ellauri181.html on line 225: Hedonism and Stimulation—a desire for affectively pleasant arousal;
ellauri181.html on line 229: Self-direction and Universalism—reliance upon one's own judgement and comfort with the diversity of existence;
ellauri181.html on line 235: Benevolence and Conformity—normative behaviour that promotes close relationships;
ellauri181.html on line 237: Conformity and Tradition—subordination of self in favour of socially imposed expectations;
ellauri181.html on line 241: Conformity and Security—protection of order and harmony in relations;
ellauri181.html on line 370: ipsative (not comparable) (psychology) Denoting a measure that forces an individual to choose among multiple false options. Myers-Briggs uses ipsative measures, whereas the Five-Factor Model uses normative measures.
ellauri181.html on line 374: In psychology, ipsative measures (/ˈɪpsətɪv/; from Latin: ipse, 'of the self') are those where respondents compare two or more desirable options and pick the one they prefer most. Sometimes called a forced-choice scale, this measure contrasts Likert-type scales in which respondents score—often from 1 to 5—how much they agree with a given statement (see also norm-referenced test).
ellauri181.html on line 378: If the same traits were evaluated on an ipsative measure, respondents would be forced to choose between the two, i.e. a respondent would see the item "Which of these do you agree with more strongly? a) I like parties. b) I keep my work space neat and tidy."
ellauri181.html on line 380: Comparison between two Ipsative measures may be more useful for evaluating traits within an individual, whereas Likert-type scales are more useful for evaluating traits across individuals. That is: at best, ipsative tests can be used for observing direction (but not magnitude) of change per individual.
ellauri181.html on line 382: Additionally, ipsative measures may be useful in identifying faking. However, ipsative measures may, especially among testing-naïve individuals exhibiting high levels of conscientiousness and/or neuroticism, decrease test validity by discouraging response and/or encouraging non-response. For example, a test's authors may force respondents to choose between "a) Animals chase me in my dreams" and "b) My dreams are nice" in an effort to see whether a given respondent is more inclined toward "faking bad" or toward "faking good." When faced with such a question, a child frequently terrified by nightmares that rarely if ever involve animals, and especially one whose parents have foolishly taught him/her/it strict rules against lying, may simply refuse to answer the question given that for that respondent nearly all of the time both descriptions are inaccurate. Even a previously presented guideline "Choose the answer that [best/better] describes you" may be unhelpful in such a situation to responders who worry that endorsing one item or the other will still involve stating it to be accurate or "well"-descriptive to some positive degree. Only if the guideline is presented as "Choose the answer that more accurately or less inaccurately describes you" and the above-described responder is sophisticated enough to reason out his/her response in terms of "Despite the infrequency with which I have nice dreams, I have them [more frequently / less infrequently] than dreams in which animals chase me" (or, in theory, vice versa) will such a responder be willing to answer the question—and phrasing the guideline in this way bears its own cost of making the question reveal less about the respondent's propensities because the respondent is no longer forced to "fake" one way or another.[citation needed].
ellauri181.html on line 543: US. Overseas Schools Toolkit for Overseas Teens
ellauri181.html on line 545: How can we speak of alignment and the potential for mismatch stress without addressing the issues of ethics, virtues and values? We were shocked in the first few years of the 21st century to discover that the global companies that we had trusted, and invested our retirement and life savings with had lied to us. They lied to the public, about earnings. They lied about their value and their investmenz. Many thousands of people lost their life savings. Hundreds of thousands had been duped. Millions had been take advantage of!
ellauri181.html on line 554: *Franklin Covey Co., trading as FranklinCovey and based in Salt Lake City, Utah, is a provider of leadership, individual effectiveness, and business execution training and assessment services for organizations and individuals. The company was formed on May 30, 1997, as a result of merger between Hyrum W. Smith's Franklin Quest and Stephen R. Covey's Covey Leadership Center. Among other producz, the company has marketed the FranklinCovey planning system, modeled in part on the writings of Benjamin Franklin, and The 7 Habiz of Highly Effective People, based on Covey's research into leadership ethics.
ellauri181.html on line 556: Benjamin Franklin was an author, a painter, an inventor, a father, a politician, and the first American Ambassador to France. He invented bifocals, swim flippers, lightening rods, and the Franklin stove. He founded a public library, a hospital, and insurance company and a fire department. He helped write the Declaration of Independence and the U.S. Constitution. He wrote an autobiography in the middle of his life and shortly before his death in his 80's, he completed his memoirs. Franklin was truly a Renaissance man. He was one of the greatest citizens and thinkers the world has ever seen. But Franklin was not always a great or successful man. At the age of 17 he ran away from home in Boston, estranged from his family because of an argument he had with his brother.
ellauri181.html on line 584:
. Reolution - Resolve to perform what you ought; perform without fail what you resolve.
ellauri181.html on line 589:
. Moderation - Avoid extremes; forbear resenting injuries so much as you think they deserve.
ellauri181.html on line 592:
. Chastity - Rarely use venery but for health or offspring, never to dullness, weakness, or the injury of your own or another´s peace or reputation.
ellauri181.html on line 603: Franklin then went on to define humility for his own understanding, and true to his less than humble self Ben Franklin defined humility, thus.
ellauri181.html on line 612: But did you know that is not the end of the story? In his memoirs, shortly before his death Franklin was reflecting on the story of his virtues (which he told in his autobiography written mid-life) and he noted that he had come to feel a oneness with each of his 12 virtues. When he thought of the 13th virtue, he realized that he simply was not humble. Franklin had failed at his 13th virtue.
ellauri182.html on line 41: In the face of death and loneliness, Mikage searches for meaning in her life. She tries to overcome the “leaden hopelessness” that plagues her. Mikage “can’t believe in the gods,” and thus does not have the religion that gives many people meaning in life. Instead, she looks to the other characters and to herself for meaning. Eriko is a model of strength and gives Mikage advice on how to handle despair and the loss of meaning. Yuichi gives meaning to Mikage in the form of relationship, of having someone to cook for.
ellauri182.html on line 43: At times in the story, Mikage thinks about fat and freedom fries while searching for meaning. Despite believing in premonitions, she does not believe in fate, but in the individual freedom of “constantly making choices.” I realized that the world did not exist for my benefit. Hoo hoo jaa jaa. Keskittyisit bansku vaan tekemään niitä kylmiä paloja. Maaginen realismi on syvältä.
ellauri182.html on line 69: Yoshimoto keeps her personal life guarded and reveals little about her certified husband, Hiroyoshi Tahata, or son (born in 2003). The certified husband has also taken up rolfing. Each day she takes half an hour to sit at her computer, and she says, "I tend to feel guilty because I write these stories almost for fun." After work she goes out rolfing with her husband.
ellauri182.html on line 76: Sotaro (“soh-TAH-roh”) is Mikage’s old boyfriend. He is tall, cheerful, and the eldest son of a large family. At one time Mikage loved Sotaro’s “lively frankness,” but his straightforward manners have become “obnoxious.” Sotaro’s aggressive personality bothers Mikage because she “couldn’t keep pace with it.” Sotaro says derogatory things about Yuichi, and informs Mikage that Yuichi has a girlfriend. Sotaro has something in common with Vitali Razumov.
ellauri182.html on line 80: Eriko (“Eh-REE-koh Tah-NAH-bee”) is Yuichi’s mother, who invites Mikage to stay at his/her home. Eriko is a transsexual and had previously been Yuichi’s father. Mikage’s first impression of Eriko is “overwhelming.” Mikage describes him/her as “an incredibly beautiful wo/man” who “seemed to vibrate with life force.” Eriko represents an ideal of feminine beauty, charm, and strength for Mikage. At times, Mikage finds it hard to believe that this woman had once been a man, or is still a man—some ambiguities over Eriko’s gender remain, both for the reader and for the characters. Yuichi refers to Eriko as both his mother and father, and other characters refer to Eriko as both “she” and “he.” Mikage could easily keep pace with Eriko.
ellauri182.html on line 82: Mikage is not religious, but believes in elements of the mystical and superstitious. She “can’t believe in the gods,” but for a warm bed, she “thanked the gods—whether they existed or not.” In despair, she “implored the gods: Please, let me live.” She also has a dream that comes partially true. Ergo Mikage relates to American culture. She looks up to Eriko as an ideal of feminine beauty, charm, and strength, although Eriko was once, or still is, a man - or is s/he?
ellauri182.html on line 90: After eating a delicious, hot meal that lifts her spirits, Mikage gets an idea. She hires a taxi for the long ride to Yuichi’s hotel and then climbs a balcony to present Yuichi with the same food that she had enjoyed.
ellauri182.html on line 94: The 1989 film centers around Mikage, a young woman who loses her parents when young. She grows up in a lonely household with her grandmother who dies when Mikage reaches adulthood. Grief-stricken, she finds solace in the kitchen. Yuichi, a friend of Mikage's deceased grandmother, invites her to live with him and his mother. Then Mikage discovers that Yuichi's mother is actually her cross-dressing father. On the other hand, Mikage realizes that the wealth of gadgetry in Yuichi's kitchen is lovingly detailed... --- Unfortunately, that's all, this film is water under the bridge, overtaken by a 2019 gory crime film of the same name.
ellauri182.html on line 106: Mikage’s voice can be complex as well, which keeps the reader intellectually engaged. She can go from the light and ironic, talking casually about herself and her situation, to the literary and complex, making more formal and generalized statements, such as this musing on fate that begins: “We all believe we can choose our own path from among the many.”
ellauri182.html on line 108:
Food for thought
ellauri182.html on line 110: A few generations ago in Japan, food preparation was considered a lower class occupation; in economically advantaged households, servants frequently provided the cooking. By the mid-1980s, and as reflected in “Kitchen,” food preparation has become a respectable career as well as an art form. Kitchens are now the showcases of Japanese consumer wealth, filled with new technologies and electronic gadgets, and artful cuisine reflects social sophistication.
ellauri182.html on line 113: The Marshall Plan brought Western ideas and a free market economy to what had been an old and traditional culture. in the mid-1980s, Japan has a booming industrial economy, bolstered by its exports of automobiles and electronics to the West. Japanese society has become more materialistic than ever, influenced by its wealth and the consumerism imported from America. Mikage acknowledges this consumerism when she says of her friends, “these people had a taste for buying new things that verged on the unhealthy.” Mikage’s generation has been brought up on television and American culture; she mentions an American sitcom and Disneyland in her narrative. One character in the story is wearing “what is practically the national costume, a two-piece warmup suit,” a style imported from America. In Japan, Yoshimoto’s generation is called the shinjinrui, a generation that has grown up in a wealthy, technological society exposed to American values. Shinjinrui was new breed of humans (used to refer to the post-war generation, who have different ideals and sensibilities). Japan's Generation X.
ellauri182.html on line 115: Some reviewers thought Kitchen was superficial in style and substance, and overly sentimental. Todd Grimson in the Los Angeles Times Book Review wrote that, ‘“Kitchen’ is light as an invisible pancake, charming and forgettable ... The release of information to the reader seems unskilled, or immature, weak in narrative or plot.” Elizabeth Hanson of the New York Times Book Review took issue with the overall effect of the book, writing that “the endearing characters and amusing scenes in Ms. Yoshimoto’s work do not compensate for frequent bouts of sentimentality.” Hanson added that the book’s main appeal for English-language readers “lies in its portrayal of the lives of young Japanese who are more into food and death than sex. EAT! KILL! but do not FUCK!".
ellauri182.html on line 121: A Japanese lunch invitation cannot be likened to the statement, “let’s grab a burger.” Ashburne offers the opinion that “it’s an invitation to commune over food, to bond in a primal act of mutual celebration, to reinforce group identities, or welcome outsiders into the fold.”
ellauri182.html on line 123: Quoting Zen master Dogen-zenji’s “Instructions for the Zen Cook,” (circa 1237), Ashburne relays the words of the great Zen master on the simple act of washing rice and cooking it. Dogen-zenji states, “Keep your eyes open. Do not allow even one grain of rice to be lost. Wash the rice thoroughly, put it in the pot, light the fire and cook it.” He then adds, “There is an old saying that goes, ‘see the pot as your own head; see the water as your life-blood.’” Vittu et on anaalia puuhastelua ruuan kanssa. Ei ruualla saa leikkiä. Se on jumalan viljaa.
ellauri182.html on line 127: Mikage states, “I can’t believe in the gods,” but at the same time she admits her confusion when she implores the “gods—whether they existed or not,” to “please let me live.” Mikage does not have a solid religious belief system to provide meaning for her life, so she turns to other sources for meaning, including friends and her own inward search. Wrong! !No es eso! !No es eso! You should turn to Amitabha!
ellauri182.html on line 130: Sartre urged the personal freedom of choice in the face of life’s unknowns, and claimed that seizing freedom was each person’s duty. These ideas of free will and personal responsibility are also introduced in “Kitchen.” Mikage makes the statement: “People aren’t overcome by situations or outside forces; defeat invades from within,” when she begins to realize that she has responsibility for her own life and its pain. Other people can no longer help her; she must take charge of things herself, “with or without” Yuichi.
ellauri182.html on line 133: Toward the climax of the story, when Mikage is climbing a hotel balcony in a daring moment of “utter desperation,” she contemplates the concept of free will. Up to this point in the story, Mikage has tended to believe in fate and in premonitions, which are beliefs that other powers are making decisions for her. She has also stated that “we have so little choice,” and that “we live like the lowliest worms.” Undergoing an existential change, Mikage finally admits to herself and the reader that human beings are ultimately free because “we’re constantly making choices. With the breaths we take every day, with the expression in our eyes, with the daily actions we do over and over, we decide.” She states that even when people think that they are being acted upon by outside forces, they are in reality choosing their situations and actions, sometimes subconsciously.
ellauri182.html on line 136: In Japanese fiction of the seventeenth and eighteenth century, homosexuality was often celebrated for this reason: boys’ love was considered to be purer than the heterosexual kind; it was uncontaminated by the demands of reproduction and other family duties.
ellauri182.html on line 137: Marriage for most Japanese women is still a social trap, commonly known as “the graveyard of life.” It means the end of a career, of economic independence. And since heterosexual love in Japan usually means marriage, an increasing number of career women are stuck with celibacy, with or without trips abroad.
ellauri182.html on line 141: “The tone of Yashimoto’s stories is strange, for it veers from childlike naivete to flights of bizarre fancy, which is just like most of Japanese comic books for teenagers.” the publicity photograph of Yoshimoto Banana, hugging her little puppy dog, is cuteness personified. The fact that her father is the most famous philosopher of the 1960s new left gives her name an extra air of incongruousness, as though there were a young German novelist called Banana Habermas. It's daddy's fault! Banana is daddy's girl. Daddy oli sille isänä ja äitinä.
ellauri182.html on line 154: Riitakumppaneita: Kiyoteru Hanada, New Testament scholar Kenzō Tagawa, and his former friend and critic Yutaka Haniya.
ellauri182.html on line 166: Jōdo Shinshū (浄土真宗, "Puhdas maa tosi oppi"), also known as Shin Buddhism or True Pure Land Buddhism, is a school of Pure Land Buddhism. It was founded by the former Tendai Japanese monk Shinran.
ellauri182.html on line 167: Shinran left Mount Hiei to study under Hōnen for the next six years. Hōnen (1133–1212) another ex-Tendai monk, left the tradition in 1175 to found his own sect, the Jōdo-shū or "Pure Land School". From that time on, Shinran considered himself, even after exile, a devout disciple of Hōnen rather than a founder establishing his own, distinct True Pure Land school.
ellauri182.html on line 173: In 1207, Hōnen's critics at Kōfuku-ji persuaded Emperor Toba II to forbid Hōnen and his teachings after two of Imperial ladies-in-waiting converted to his practices. Hōnen and his followers, among them Shinran, were forced into exile and four of Hōnen's disciples were executed. Shinran was given a lay name, Yoshizane Fujii, by the authorities but called himself Gutoku "Stubble-headed One (nukkapää)" instead and moved to Echigo Province (today Niigata Prefecture).
ellauri182.html on line 178: Rennyo is generally credited by Shin Buddhists for reversing the stagnation of the early Jōdo Shinshū community, and is considered the "Second Founder" of Jōdo Shinshū. His portrait picture, along with Shinran's, are present on the onanizing (altar) area of most Jōdo Shinshū temples. However, Rennyo has also been criticized by some Shin scholars for his engagement in medieval politics and his alleged divergences from Shinran's original thought.
ellauri182.html on line 180: In contemporary times, Jōdo Shinshū is one of the most widely followed forms of Buddhism in Japan, although like other schools, it faces challenges from many popular Japanese new religions, or shinshūkyō, which emerged following World War II as well as from the growing secularization and materialism of Japanese society.
ellauri182.html on line 181: Shin Buddhism (sääribuddhalaisuus) can be understood as a "practiceless practice", for there are no specific acts to be performed such as there are in the "Path of Sages". In Shinran's own words, Shin Buddhism is considered the "Easy Path" because one is not compelled to perform many difficult, and often esoteric, practices in order to attain higher and higher mental states.
ellauri182.html on line 185: Amitābha is the principal buddha in Pure Land Buddhism, a branch of East Asian Buddhism. In Vajrayana Buddhism, Amitābha is known for his longevity attribute, magnetising Western attributes of discernment, pure perception and purification of the aggregates with a deep awareness of emptiness of all phenomena. According to these scriptures, Amitābha possesses infinite merit resulting from good deeds over countless past lives as a bodhisattva named Dharmākara. Amitābha means "Infinite Light", and Amitāyus means "Infinite Life" so Amitābha is also called "The Buddha of Immeasurable Light and Life". Kuulostaa ihan määzhik kortilta.
ellauri182.html on line 187: As in other Pure Land Buddhist schools, Amitābha is a central focus of the Buddhist practice, and Jōdo Shinshū expresses this devotion through a chanting practice called nembutsu, or "Mindfulness of the Buddha [Amida]". The nembutsu is simply reciting the phrase Namu Amida Butsu ("I take refuge in Amitābha Buddha"). Jōdo Shinshū is not the first school of Buddhism to practice the nembutsu but it is interpreted in a new way according to Shinran. The nembutsu becomes understood as an act that expresses gratitude to Amitābha; furthermore, it is evoked in the practitioner through the power of Amida's unobstructed compassion. Therefore, in Shin Buddhism, the nembutsu is not considered a practice, nor does it generate karmic merit. It is simply an affirmation of one's gratitude. Indeed, given that the nembutsu is the Name, when one utters the Name, that is Amitābha calling to the devotee. This is the essence of the Name-that-calls.[7]
ellauri182.html on line 191: Many Pure Land Buddhist schools in the time of Shinran felt that birth in the Pure Land was a literal rebirth that occurred only upon death, and only after certain preliminary rituals. Elaborate rituals were used to guarantee rebirth in the Pure Land, including a common practice wherein the fingers were tied by strings to a painting or image of Amida Buddha. From the perspective of Jōdo Shinshū such rituals actually betray a lack of trust in Amida Buddha, relying on jiriki ("self-power"), rather than the tariki or "other-power" of Amida Buddha. Such rituals also favor those who could afford the time and energy to practice them or possess the necessary ritual objects—another obstacle for lower-class individuals. For Shinran Shonin, who closely followed the thought of the Chinese monk Tan-luan, the Pure Land is synonymous with nirvana.
ellauri182.html on line 193: The goal of the Shin path, or at least the practicer's present life, is the attainment of shinjin in the Other Power of Amida. Shinjin is sometimes translated as "faith", but this does not capture the nuances of the term and it is more often simply left untranslated.[8] The receipt of shinjin comes about through the renunciation of self-effort in attaining enlightenment through tariki. Shinjin arises from jinen (自然 naturalness, spontaneous working of the Vow) and cannot be achieved solely through conscious effort. One is letting go of conscious effort in a sense, and simply trusting Amida Buddha, and the nembutsu.
ellauri182.html on line 195: For Jōdo Shinshū practitioners, shinjin develops over time through "deep hearing" (monpo) of Amitābha's call of the nembutsu. According to Shinran, "to hear" means "that sentient beings, having heard how the Buddha's Vow arose—its origin and fulfillment—are altogether free of doubt."[9] Jinen also describes the way of naturalness whereby Amitābha's infinite light illumines and transforms the deeply rooted karmic evil of countless rebirths into good karma. It is of note that such evil karma is not destroyed but rather transformed: Shin stays within the Mahayana tradition's understanding of śūnyatā and understands that samsara and nirvana are not separate. Once the practitioner's mind is united with Amitābha and Buddha-nature gifted to the practitioner through shinjin, the practitioner attains the state of non-retrogression, whereupon after his death it is claimed he will achieve instantaneous and effortless enlightenment. He will then return to the world as a Bodhisattva, that he may work towards the salvation of all beings.
ellauri182.html on line 200: What is a word for name-calling? In this page you can discover 11 synonyms, antonyms, idiomatic expressions, and related words for name-calling, like: mad-quite, abusing, Oooooooooh, insult, names, foul-language, insulting, rudeness, bad-language, derogating and white-slavery.
ellauri182.html on line 209: Cross-national epidemiological studies show that prevalence rates of common mental disorders (i.e. depression, anxiety disorders, and post traumatic ressi) vary considerably between countries, suggesting cultural differences. In order to gather evidence on how culture relates to the aetiology and phenomenology of mental disorders, finding meaningful empirical instruments for capturing the latent (i.e. non-visible) construct of 'culture' is vital. In this review, we suggest using value orientations for this purpose. We focus on Schwartz's value theory, which includes two levels of values: cultural and personal. We identified nine studies on personal values and four studies on cultural values and their relationship with common mental disorders. This relationship was assessed among very heterogeneous cultural groups; however, no consistent correlational pattern occurred. The most compelling evidence suggests that the relationship between personal values and mental disorders is moderated by the cultural context. Hence, assessing mere correlations between personal value orientations and self-reported symptoms of psychopathology, without taking into account the cultural context, does not yield meaningful results. This theoretical review reveals important research gaps: Most studies aimed to explain how values relate to the aetiology of mental disorders, whereas the question of phenomenology was largely neglected. Moreover, all included studies used Western instruments for assessing mental disorders, which may not capture culturally-specific phenomena of mental distress. Finding systematic relationships between values and mental disorders may contribute to making more informed hypotheses about how psychopathology is expressed under different cultural circumstances, and how to culturally adapt psychological interventions.
ellauri182.html on line 248: Talking about one’s problems can be a great way to get something off your chest. While it is okay to admit that you’re having a hard time, as with other “negative” topics, try to not come across as someone who’s just complaining all the time without actually trying to change anything. Girls don't spread legs for whiners.
ellauri182.html on line 311: Ihan lopuxi vielä 1 tuotesijoittelu: Massive heart attack are an English trip hop collective formed in 1988 in Bristol by Robert "3D" Del Naja, Adrian "Tricky" Thaws, Andrew "Mushroom" Vowles and Grant "Daddy G" Marshall. Kuulostaa Roberta Flackin ja Tina Turnerin morfauxelta. Köyhiä neekereitä brittislummikaduilla kuten Bay-suoratoistosarjassa.
ellauri182.html on line 320: Humans display these facial expressions as 'subconscious calls for help'.
ellauri182.html on line 321: In contrast, primates such as chimpanzees do not show such signs of effort.
ellauri182.html on line 328: Meanwhile, the chimpanzees did not show signs of effort - despite failing to complete the tasks. Well at least the baboons don't.
ellauri182.html on line 329: Researchers believe that humans might use the expressions as a way of calling for help from others.
ellauri182.html on line 335: Facial expressions showing frustration and determination are subconscious calls for help. ellauri182.html on line 344: for the anglicisms. The stops [p,t,k] and [b,d,g] are kept apart by
ellauri182.html on line 346: followed by a front vowel. The same goes for most anglicisms, e.g. gir
ellauri182.html on line 347: "gear", gin "gin", gel "gel", but not for all. The words geim "party" and keip
ellauri182.html on line 349: same applies to a [g] before the central-front diphthong [aei] in gai "guy"
ellauri182.html on line 352: for other sounds. It is most common to use a cluster of a dental stöp and a
ellauri182.html on line 356: English voiced [z] the Icelandic [s] is used, but for the English palatal
ellauri182.html on line 359: has an affricate like in sjans or sens (note that é stands forj V) "change", and
ellauri182.html on line 360: [s] is usually used for an affricate in final position like in bridds "bridge".
ellauri182.html on line 378: plural (blókar— blœkur). Words ending in -ik, like grafik "graphic", lýrik "lyric", politik "politics", trafftk "traffic" get the ending -ur in genitive singular, but no plural, and words with the suffix -sjón, as e.g. aksjón "action", have the endings -ar in genitive singular and -ir in nominative and accusative plural (aksjónar—aksjónir). As -sjón is not accepted as an Icelandic suffix, aksjón counts as a foreign word, but not as a loanword. [Silly bitch, it is a Danish loan put to new use.]
ellauri182.html on line 382: (pœju—pæjur), for example disketta "diskette", paja "(sweetie) pie", skrifia
ellauri182.html on line 386: foreign but another part Icelandic, e.g.. bisnessmaður "businessman",
ellauri182.html on line 443: What is inside is outside; what is outside is inside. Think about a Möbius strip, or a Klein bottle. No way for a fart to stay inside. As within, so without. This ancient wisdom is as applicable today as it was centuries ago. Make a positive change within yourself and see that positivity reflected back at you by the people around you and the circumstances you find yourself in.
ellauri182.html on line 452: Touhosu! This is the enlightened mind. The mind that is beyond duality. Limitless and formless. Infinite. ellauri183.html on line 52: Bernien gradu koski Thomas Hardya. Sodan päätyttyä Malamuutti nai it.room.kat. goyn (Ann de Chiara) Oregonista vasten molempien vanhempien tahtoa. Bernhardilaiskoira alkoi kirjoittaa 60-luvulla Oregonin maamieskoulussa. Living out West in Oregon for ten years (1949-61) gave Malamud a sense of home, however temporary. "It was where my wife had a feeling of rooz: our daughter was born there." Tytär Janna Smith on mun ikäinen ja antaa psykoterapiaa halukkaille. Kirjoitti Berniestä kirjan My father was a book. Malamud was Jewish, an agnostic, and a humanist.
ellauri183.html on line 55: agnostic: The English biologist Thomas Henry Huxley coined the word agnostic in 1869, and said "It simply means that a man shall not say he knows or believes that which he has no scientific grounds for professing to know or believe."
ellauri183.html on line 58: humanist: The word "humanism" derives from the Latin concept humanitas, which was first used by Cicero to describe values related to economic liberal education. The word disappeared for the dark middle ages and reappeared during the Italian Renaissance as umanista and reached the English language in the 16th century. The word "humanist" was used to describe a group of studenz of classical literature and those advocating for education based on it. In the early 19th century, the term Humanismus was used in Germany equivocally and it re-entered the English language second time anally. The more popular use signifying a non-religious approach to life, implying an antithesis to theism, viz. atheism.
ellauri183.html on line 68: In 1974, philosopher Sidney Hook defined humanism and humanisz by negative characteristics. According to Hook, humanisz are opposed to the imposition of one culture in some civilizations, do not belong to a church or established religion, do not support dictatorships, do not justify violence for social reforms or are more loyal to an organization than their abstract values. Hook also said humanisz support the elimination of hunger and improvemenz to health, housing, and education. No sitä varsinkin.
ellauri183.html on line 78: His deep belief that one should live morally crashed into his premise that one should live fully. Yep, I bet he did shag his coeds. Janna Malamud Smith is the author of An Absorbing Errand: How Artisz and Crafzmen Make Their Way to Mastery; A Potent Spell: Mother Love and the Power of Fear; and Private Matters: In Defense of the Personal Life. Her titles have been New York Times Notable Boox and A Potent Spell was a Barnes and Noble "Discover Great New Writers" pick. She has written for the New York Times, the Boston Globe, and the Threepenny Review, among other publications. A practicing psychotherapist, she lives with her husband and two children in Massachusetz.
ellauri183.html on line 86: In a 1974 New York Review of Boox essay, Roth took on Malamud, his friend and literary father-figure, criticizing him for creating characters that were suffering Jews, virtuous victims, full of “righteousness and restraint,” lacking their stereotypical “libidinous or aggressive activities.” Though he didn’t use the phrase, Malamud had painted them as Christ-like in their poverty, pain, moral goodness, and quest for redemption. By contrast, the Christian characters, like Frank Alpine, were full of sexual lust and transgressive behavior — the bad goy to Morris Bober’s good Jew. “The Assistant,” Roth wrote, was a book of “stern morality.”
ellauri183.html on line 93: Little wonder that Malamud refused to talk to Roth for several years. They were reconciled in May 1978, when Malamud and his wife, Ann, accepted a dinner invitation in London from Roth and Claire Bloom, who were then living together. The two men kissed on the lips like Brezhnev and Honecker and resumed their friendship, according to a memoir by Malamud’s daughter, Janna Malamud Smith.
ellauri183.html on line 96: As a reward for winning the feud, U.S. President Barack Obama presented the 2010 National Lizardities Medal to novelist Philip Roth during a ceremony in the East Room of the White House, on March 2, 2011 in Washington, DC. Getty Images.
ellauri183.html on line 101: The apocalyptic gloom of his subject seems hopelessly out of place in this cheery, sun-washed house, a rambling white-frame idyll near Bennington College, where Malamud has taught for 20 years. A comforting percussion of cooking sounds comes from the big kitchen where his wife Ann, a chipper dynamo of a woman, is devising lunch; on the porch an old tiger tomcat lolls ingratiatingly; and in the distance the cloud-dappled foothills of the Green Mountains hover like a Yankee daydream.
ellauri183.html on line 103: And Malamud himself -- still frail from a recent illness -- at first appears an improbable Isaiah. With his tidy demeanor, incessant self-editing ("no, wait, there's a better word . . . ") and deadpan, scrupulous style, he could be the most successful publican in Galilee. He is uneasy with talking about himself ("that kind of stuff, it's not up his alley," says his publicity-hungry "friend" Philip Roth) and seems reluctant to start. He pauses to choose among several pairs of glasses, then sits down carefully, feet flat on the floor, long fingers knitted in his lap. Finally, with the anxious geniality of a brave man settling in for root canals, he says, "Now then, I think we can begin."
ellauri183.html on line 106: "In many ways, I am a real child of the Depression. There was no money around, and until I could support my family, I didn't know what to do with my hands. That's the force of my strength of obligation. I am in many ways a strong-willed man."
ellauri183.html on line 107: He forbade television in the house until the late '50s to encourage Paul and Janna to read. And he set an example of "incredible and absolutely consistent discipline," reading every night in his slow, methodical way, underlining frequently. He doesn't prize material things all that highly, and the center of his life has always been his family and friends.
ellauri183.html on line 112: He is irritatingly compared to Nobel laureate Isaac Bashevis Singer. "Don't lump me in with Singer. We're very different. I don't go in for the schlemiel interpretation. There's a difference of intent. I am serious. I have not given up the hero -- I simply use heroic qualities in small men like myself. There ought to be more heroes like myself. Idealism has become a strange word."
ellauri183.html on line 162: Kierkegaard predicted that his 1843 work Fear and Trembling would be translated into many different languages, and would secure iz author's place in history. He was right. But Fear and Trembling has also led to an enduring caricature of Kierkegaard as advocating a dangerously irrational and individualistic form of religious faith.
ellauri183.html on line 164: The book is written under a pseudonym, Johannes de silentio, who discusses the biblical story of Abraham's obedient response to God's command to sacrifice his only son, Isaac. Largely on the basis of this story, Abraham has come to be regarded within the Judeo-Christian tradition as the "father of faith". Reflecting on Abraham's willingness to kill his own son therefore provides Kierkegaard with an opportunity to raise difficult questions about the nature, and the value, of Christian faith.
ellauri183.html on line 166: In his lectures on the Book of Genesis in the 16th century, Martin Luther praised Abraham for his uncritical obedience to God – for the "blind faith" exhibited by his refusal to question whether it was right to kill Isaac. In the late 18th century, Immanuel Kant took the opposite view, arguing that Abraham should have reasoned that such an evidently immoral command could not have come from God. For Luther, divine authority trumps any claim on behalf of reason or morality, whereas for Kant there can be nothing higher than the moral law.
ellauri183.html on line 168: In Fear and Trembling, Kierkegaard follows Kant in emphasising that Abraham's decision is morally repugnant and rationally unintelligible. However, he also shows that one consequence of Kant's view is that, if nothing is higher than human reason, then belief in God becomes dispensable. Unlike both Kant and Luther, Kierkegaard does not promote a particular judgment about Abraham, but rather presenz his readers with a dilemma: either Abraham is no better than a murderer, and there are no grounds for admiring him; or moral duties do not constitute the highest claim on the human being. Fear and Trembling does not resolve this dilemma, and perhaps for a religious person there is no entirely satisfactory way of resolving it.
ellauri183.html on line 170: The dilemma is not unique to Abraham's situation. Kierkegaard was writing for 19th-century readers who regarded themselves as Christians – that is to say, as people who believed in the authority and goodness of God. By emphasising the difficulty of understanding Abraham's response to the divine command, he emphasises the difficulty of faith izelf. Implicit in his analysis of the story of Abraham is the question: would you do what Abraham did? How could you do such a thing? It seems unlikely that anyone who really thinx about these questions would conclude that he or she would have acted as Abraham did. Just as Abraham's faith is tested by God in the Book of Genesis, so the reader's own faith is tested by personal reflection on the biblical story.
ellauri183.html on line 186: Clare Carlisle studied philosophy and theology at Trinity College, Cambridge, gaining her BA in 1998 and her PhD in 2002, and she remains grateful to Trinity College for the scholarship that supported her doctoral studies. Her travels in India after completing her PhD deepened her interest in devotional and contemplative practices. She is the author of six boox, most recently On Habit (Routledge, 2014), Philosopher of the Heart: The Restless Life of Søren Kierkegaard (Allen Lane / Penguin / FSG, 2019), and Spinoza’s Religion: A New Reading of the Ethics (Princeton University Press, 2021).
ellauri183.html on line 188: Professor Carlisle joined King’s in 2011, and in addition to her research and teaching for the Department of Theology and Religious Studies she worx in the Office of the Dean as AKC Director. In 2015 she became an AKC (Associate of King’s College).
ellauri183.html on line 192: Is stealing from a small shop worse than from a chain? Clare Carlisle's moral QA column in Guardian. God's Lamb's report emphasises the severity of property crime, highlighting research by the Policy Exchange thinktank which found that half of burglary victims do not hear back from police after reporting the crime! By moral absolutism, shoplifting and burglary are both absolutely wrong, and equally as bad as fornication or murder.
ellauri183.html on line 194: Moral absolutism is certainly compatible with an acknowledgement that monetary value depends on circumstance. Jesus, for example, reinforced the 10 commandmenz, which unconditionally prohibit murder, adultery, theft and so on. But one day, when he was teaching in the temple, Jesus watched a poor widow put two small coins in the donation box, while rich people made much larger offerings. “This poor widow has put in more than all of them,” says Jesus, “because she, out of her poverty, has put in all she had to live on.” But by the criterion of moral absolutism they were just the same.
ellauri183.html on line 236: Para Ortega, la vida humana es la realidad radical, es decir, aquella en la que aparece y surge toda otra realidad, incluyendo cualquier sistema filosófico, real o posible. Para cada ser humano la vida toma una forma concreta.
ellauri183.html on line 244: El advenimiento de las masas al pleno poder social es un hecho que debemos reconocer: provoca una crisis en la Sociedad Europea porque las masas no pueden liderar la sociedad. Esto no significa que puedan elegir a sus propios representantes. El problema es la hiperdemocracia: eso es la emancipación sin asumir la responsabilidad. El fenómeno de la aglomeración se produce durante este período: ciudades llenas, trenes completos, hoteles completos, las masas están en los lugares públicos. Esto no es malo, es una indicación de la civilización, «aunque el fenómeno es lógico, natural, no se puede negar que no ocurrió antes». Esto no se debe a un auge demográfico sino a la masificación de la sociedad (estos individuos preexistían, pero aún no formaban una masa). En todo esto hay un elemento negativo: los mejores (según sus cualidades) son absorbidos por la masa, «los actores son absorbidos por el coro». Cuando Ortega habla de masa no se refiere a la clase obrera, porque «la masa es el hombre promedio». La Masa no es solo un hecho cuantitativo, sino también cualitativo que define una media que tiende hacia abajo. El componente de la masa no se siente como tal y, por lo tanto, se siente con todo a gusto: no se da cuenta de la condición del conformismo en el que se derrumbó.
ellauri183.html on line 258: The nuclear holocaust has come and gone. Only one man survives: paleologist Calvin Cohn, who happened to be safely, deeply underwater at the time. And, after some black-humor-ish conversations with God, Cohn is allowed to live—for a while, at least—and he finds himself on an island a la Robinson Crusoe, with a communicative chimp named Buz (product of chimp-speech experiments) as his only companion. Cohn, son of a rabbi, engages in existential, religious, and Talmudic speculations with the chimp—though he refrains from trying to convert him to Judaism. He must reexamine the basics of social interaction—when Buz gets too physically chummy ("If you had suckled the lad, could you marry him?"), when a friendly gorilla appears and causes jealousies, and, above all, when five more talking chimps appear... including the lisping Mary Madelyn, the object of everyone's sexual attention (including Cohn's).
ellauri183.html on line 260: Can a decent civilization be made from these creatures? Cohn believes that "if this small community behaved, developed, endured, it might someday—if some chimpy Father Abraham got himself born—produce its own Covenant with God." But such visions of a peaceful society are doomed, of course: envy, hatred, and violence inevitably ensue—and Cohn's mating with Mary Madelyn ("I have kept my virginity for you ever since you expwained the word to me when you first read me Rome and Juwiet") will eventually lead to murder and revolution.
ellauri183.html on line 268: What the hell was that? Awful on almost every level. Unless post apocalyptic dystopian tales of bestiality float your boat. I'm guessing there was an allegorical message in there somewhere. Not for me. (less)
ellauri183.html on line 276: In the end, Cohn is subsequently taken to be sacrificed by BUZ. Now my question is this: Did Malamud try to recreate the scenes of Christ's sacrifice or was he referring to Abraham's ascent to Moriah to sacrifice Isaac (or Ishmael) only in this case, it was the son preparing the Father for sacrifice?
ellauri183.html on line 287: Conservative former work and pensions secretary Stephen Crabb intervened to describe her comparison as 'historically wrong, factually wrong and morally wrong', and added that it did 'a huge disservice not just to the people of Ukraine but also to the people of Palestine and the people of Israel as well as to all the people in the west, who face a unique situation and set of challenges'.
ellauri183.html on line 291: She called for a 'complete and total ban of illegal Israeli settlements' in the West Bank and said that recognising Palestine was the 'bare minimum' of what the UK should do as part of a two-state solution to the conflict.
ellauri183.html on line 298: I've seen some images and gifs on r/imgoingtohellforthis and what not showing Jews as miserly people. What's all this about?
ellauri183.html on line 323: In 1993, the MIT Press published a collection of essays in linguistics to honor Bromberger on the occasion of his retirement. "The View From Building 20," edited by Ken Hale and Jay Keyser, featured essays by Chomsky, Halle, Alec Marantz, and other distinguished colleagues. Jews every nose of them. Alec is not very distinguished, though he beat me for the Harvard Junior Fellowship.
ellauri183.html on line 325: Sylvain's hope was that philosophy, linguistics, and the brain sciences would eventually join forces to uncover unprecedented dimensions of the human mind, erasing at least some of our ignorance. Alas, the hope was forlorn.
ellauri183.html on line 327: Bob May invited the old geezer over to ENS in 2017, a year before he died. Nomppa used to walk him daily round the block, though he had to ask himself why.
ellauri183.html on line 329: Early research in linguistic formal semantics used Partee's system to achieve a wealth of empirical and conceptual results. Later work by Irene Heim, Angelika Kratzer, Tanya Reinhart, Robert May and others built on Partee's work to further reconcile it with the generative approach to syntax. The resulting framework is known as the Heim and Kratzer system, after the authors of the textbook Semantics in Generative Grammar which first codified and popularized it. The Heim and Kratzer system differs from earlier approaches in that it incorporates a level of syntactic representation called logical form which undergoes semantic interpretation. Thus, this system often includes syntactic representations and operations which were introduced by translation rules in Montague's system. However, work by others such as Gerald Gazdar proposed models of the syntax-semantics interface which stayed closer to Montague's, providing a system of interpretation in which denotations could be computed on the basis of surface structures. These approaches live on in frameworks such as categorial grammar and combinatory categorial grammar.
ellauri183.html on line 402: The Jewish Learning Group creates plain language how-to guides on Jewish law and custom, traditional prayer texts with transliteration and instruction, and educational audio and video guides. Their innovative products help G-ds chosen people attain the rudimentary knowledge and confidence needed to build, lead, and further their Jewish observance at a comfortable and gradual pace.
ellauri183.html on line 600: Suurin osa Pyhistä Prepucesista menetettiin tai tuhoutui tapahtumissa Uskonpuhdistus ja Ranskan vallankumous. Italian kylässä Calcata, pyhä esinahkaa sisältävä pyhäinjäännös näytettiin kaduilla jo vuonna 1983. Ympärileikkauksen juhla, joka aiemmin merkittiin roomalaiskatolinen kirkko ympäri maailmaa joka vuosi 1. tammikuuta. Käytäntö päättyi kuitenkin, kun varkaat varastivat, saaliina jalokivillä koristeltu kotelo, sisältö ja kaikki. Tämän varkauden jälkeen on epäselvää, onko jotakin väitetyistä Pyhistä Prepuceista edelleen olemassa. Vuoden 1997 televisio-dokumentissa elokuvalle Kanava 4, Brittiläinen toimittaja Miles Kington matkusti Italiaan etsimään pyhää esinahkaa, mutta ei löytänyt jäljellä olevaa esimerkkiä. National Geographic Channel lähetti 22. joulukuuta 2013 Fartley pääosassa dokumentin "The Quest for the Holy Foreskin". Lähde ellauri184.html on line 46: After graduating in 1943, Mailer married his first wife Beatrice "Bea" Silverman in January 1944, just before being drafted into the U.S. Army. Hoping to gain a deferment from service, Mailer argued that he was writing an "important literary work" which pertained to the war. This deferral was denied, and Mailer was forced to enter the Army. After training at Fort Bragg, Mailer was stationed in the Philippines with the 112th Cavalry. Merihevosilla varmaan mentiin.
ellauri184.html on line 48: During his time in the Philippines, Mailer was first assigned to regimental headquarters as a typist, then assigned as a wire lineman. In early 1945, after volunteering for a reconnaissance platoon, he completed more than two dozen patrols in contested territory, and engaged in a few firefights and skirmishes. After the Japanese surrender, he was sent to Japan as part of the army of occupation, was promoted to sergeant, and became a first cook and argued about his girth.
ellauri184.html on line 52: When asked about his war experiences, he said that the army was "the worst experience of my life, and also the most important". While in Japan and the Philippines, Mailer wrote to his wife Bea almost daily, and these approximately 400 letters became the foundation of The Naked and the Dead. He drew on his experience as a reconnaissance rifleman for the central action of the novel: a long patrol behind enemy lines. Kaukopartiomiehenä. Kansa taisteli ja miehet kertovat.
ellauri184.html on line 60: Morales moved in with Mailer during 1951 into an apartment on First Avenue near Second Street in the East Village, and they married in 1954. They had two daughters, Danielle and Elizabeth. After attending a party on Saturday, November 19, 1960, Mailer stabbed Adele twice with a two-and-a-half inch blade that he used to clean his nails, nearly killing her by puncturing her pericardium. He stabbed her once in the chest and once in the back. Adele required emergency surgery but made a quick recovery. Mailer claimed he had stabbed Adele "to relieve her of cancer". He was involuntarily committed to Bellevue Hospital for 17 days. While Adele did not press charges, saying she wanted to protect their daughters, Mailer later pleaded guilty to a reduced charge of assault saying, "I feel I did a lousy, dirty, cowardly thing", and received a suspended sentence of three years' probation. In 1962, the two divorced. In 1997, Adele published a memoir of their marriage entitled The Last Party, which recounted her husband stabbing her at a party and the aftermath. This incident has been a focal point for feminist critics of Mailer, who point to themes of sexual violence in his work.
ellauri184.html on line 64: His fourth marriage, in 1963, was to Beverly Bentley, a former model turned actress. She was the mother of two of his sons, producer Michael Mailer and actor Stephen Mailer. They divorced in 1980.
ellauri184.html on line 72: Bodily urges are fundamental to Mailer's approach to novels and short works. According to his obituary in The Independent, his "relentless machismo seemed out of place in a man who was actually quite small – though perhaps that was where the aggression originated." For Mailer, African-American men reflected a challenge to his own notions of masculinity. His pecker was not much bigger than those of Hemingway and Scott Fitzgerald, about the size of his pen knife. Like many men with a tiny penis he sought comfort with men and women equally. Throughout his work and personal communications, Nuchem repeatedly expresses interest in, includes episodes of or makes references to, bisexuality or homosexuality.
ellauri184.html on line 74: Mailer wrote 12 novels in 59 years. After completing courses in French language and culture at the University of Paris in 1947–48, he returned to the U.S. shortly after The Naked and the Dead was published in May 1948. A New York Times best seller for 62 weeks, it was the only one of Mailer's novels to reach the number one position. It was hailed by many as one of the best American wartime novels and included in a list of the hundred best English-language novels of the twentieth century by the Modern Library. The book that made his reputation sold over a million copies in its first year, (three million by 1981) and has never gone out of print. It is still considered to be one of the finest depictions of Americans in combat during World War II.
ellauri184.html on line 76: Barbary Shore (1951) was not well received by the critics. It was a surreal parable of Cold War leftist politics set in a Brooklyn rooming-house, and Mailer's most autobiographical novel. His 1955 novel, The Deer Park drew on his experiences working as a screenwriter in Hollywood from 1949 to 1950. It was initially rejected by seven publishers due to its purportedly sexual content before being published by Putnam's. It was not a critical success, but it made the best-seller list, sold over 50,000 copies its first year, and is considered by some critics to be the best Hollywood novel since Nathanael West's The Day of the Locust.
ellauri184.html on line 80: Mailer's fifth novel, Why Are We in Vietnam? was even more experimental in its prose than An American Dream. Published in 1967, the critical reception of WWVN was mostly positive with many critics, like John Aldridge in Harper's, calling the novel a masterpiece and comparing it to Joyce. Mailer's obscene language was criticized by critics such as Granville Hicks writing in the Saturday Review and the anonymous reviewer in Time. Eliot Fremont-Smith calls WWVN "the most original, courageous and provocative novel so far this year" that's likely to be "mistakenly reviled". Other critics, such as Denis Donoghue from the New York Review of Books praised Mailer for his verisimilitude "for the sensory event". Donoghue recalls Josephine Miles' study of the American Sublime, reasoning WWVN's voice and style as the drive behind Mailer's impact.
ellauri184.html on line 84: In 1980, The Executioner's Song, Mailer's "real-life novel" of the life and death of murderer Gary Gilmore, won the Pulitzer Prize for fiction. Joan Didion reflected the views of many readers when she called the novel "an absolutely astonishing book" at the end of her front-page review in the New York Times Book Review.
ellauri184.html on line 86: Mailer spent a longer time writing Ancient Evenings, his novel of Egypt in the Twentieth Dynasty (about 1100 BC), than any of his other books. He worked on it for periods from 1972 until 1983. It was also a bestseller, although reviews were generally negative. Harold Bloom, in his review said the book "gives every sign of truncation", and "could be half again as long, but no reader will wish so", while Richard Poirier called it Mailer's "most audacious book".
ellauri184.html on line 88: Harlot's Ghost, Mailer's longest novel (1310 pages), appeared in 1991 and received his best reviews since The Executioner's Song. It is an exploration of the untold dramas of the CIA from the end of World War II to 1965. He performed a huge amount of research for the novel, which is still on CIA reading lists. He ended the novel with the words "To be continued" and planned to write a sequel, titled Harlot's Grave, but other projects intervened and he never wrote it. Harlot's Ghost sold well.
ellauri184.html on line 92: Critical response to Mailer's Jesus novel was mixed. Jack Miles, writing for Commonweal, found the book "a quiet, sweet, almost wan little book, a kindly offering from a New York Jew to his wife's Bible Belt family." He noted that there was "something undeniably impressive about the restraint" of the style that Mailer undertook in composing the novel. He concluded that the novel was neither one of Mailer's best works, nor would it stand out amongst the bibliography of books inspired by the life of Christ, but that it had received unfairly harsh reviews from other critics.
ellauri184.html on line 93: Critics such as Reynolds Price, writing for The New York Times, pointed to a "lack of inventiveness", based upon the fact that Mailer took so few liberties with the biblical text. Nuchem was a little disappointed with the low share of bad reviews it got.
ellauri184.html on line 95: Notorious philanderer," "egomaniac," "pugnacious" and "pompous" are a few of the milder epitaphs that have been used to describe controversial and larger-than-life (inevitably) Norman Mailer. His New York Times obituary was even titled, "Norman Mailer, Towering Writer With Matching Ego, Dies at 84." Known in the literary world as one of the greatest writers of the twentieth century, Mailer won two Pulitzer Prizes in literature and one National Book Award. He is credited with having pioneered creative nonfiction as a genre, also called New Journalism. During his life he became as famous for his relationships with women as he did for his literary work. He was married six times and fathered eight children. Here is a brief look at some the six wives of Norman Mailer.
ellauri184.html on line 118: The gospel mentions that Mary and Joseph took Jesus out of a labor-intensive hospital on a Sabbath to purify the infant from sickness before the L-d’s meeting, as well as to administer the final purification rituals over His redemption, according to G-d’s Torah .
ellauri184.html on line 161: Tämä on julkaistu englanniksi kirjassa ’The Apocrypha And Pseudepigrapha Of The Old Testament' (Oxford; Clarendon Press 1913). Edesmennyt professori Aapeli Saarisalo mainitsee kirjassaan ’Hyvä Opettaja’ tämän tekstin etiopiankielisen version:
ellauri184.html on line 187: Jee-suxen forte on just siinä eze on väpelö, pikku pilkunnussija. Vähän sitä harmittaa jättää toisille pillunnussinta. Mutta, se lohduttautuu, saatanaa harmittaa vielä enemmän. Sitä vituttaa aivan saatanasti. Kiusauxet on voitettu, eiku saarnaamaan!
ellauri184.html on line 211: Nazareth (/ˈnæzərəθ/ NAZ-ər-əth; Arabic: النَّاصِرَة, an-Nāṣira; Hebrew: נָצְרַת, Nāṣəraṯ; Aramaic: ܢܨܪܬ, Naṣrath) is the largest city in the Northern District of Israel. Nazareth is known as "the Arab capital of Israel". In 2019 its population was 77,445. The inhabitants are predominantly Arab citizens of Israel, of whom 69% are Muslim and 30.9% Christian. Nof HaGalil (formerly "Nazareth Illegit"), declared a separate city in June 1974, is built alongside old Nazareth, and had a Jewish population of 40,312 in 2014.
ellauri184.html on line 217: Ed posted this for all those ‘Jesus was a Jew’ types who swallow this nonsense without understanding the inherent fallacies and/or dangers associated with such statements.
ellauri184.html on line 224: Racially the area of the former Northern Kingdom of Israel had had, ever since the Assyrian conquest in the eighth century B.C., a more mixed population, within which more conservative Jewish areas (like Nazareth and Capernaum) stood in close proximity to largely pagan cities, of which in the first century the new Hellenistic centers of Tiberias and Sepphoris were the chief examples.
ellauri184.html on line 234: Linguistically Galileans spoke a distinctive form of Aramaic whose slovenly consonants (they dropped their aitches!) were the butt of Judean humor.
ellauri184.html on line 237: The result, he says, is that even an impeccably Jewish Galilean in first-century Jerusalem was not among his own people; he was as much a foreigner as an Irishman in London or a Kuopio person in Helsinki. His accent would immediately mark him out as “not one of us,” and all the communal prejudice of the supposedly superior culture of the capital city would stand against his claim to be heard even as a prophet, let alone as the “Messiah,” a title which, as everyone knew, belonged to Judea (cf. John 7:40-42 ).
ellauri184.html on line 239: This may at first blush sound like interesting background material that is not especially helpful for reading and interpreting the gospels. But Mark and Matthew have structured their narratives around a geographical framework dividing the north and the south, culminating in the confrontation of this prophet from Galilee and the religious establishment of Jerusalem.
ellauri184.html on line 241: Professor France writes: “To read Matthew in blissful ignorance of first-century Palestinian sociopolitics is to miss his point. This is the story of Jesus of Nazareth .” (theuglytruth.wordpress.com is no longer available. This site has been archived or suspended for a violation of our Terms of Service.)
ellauri184.html on line 248: According to the Hebrew Bible, the Tribe of Manasseh was one of the Tribes of Israel. It is one of the ten lost tribes. Together with the Tribe of Ephraim, Manasseh also formed the House of Joseph.
ellauri184.html on line 250: According to the biblical chronicle, the Tribe of Manasseh was a part of a loose confederation of Israelite tribes from after the conquest of the land by Joshua until the formation of the first Kingdom of Israel in c. 1050 BC. No central government existed, and in times of crisis the people were led by ad hoc leaders known as Judges (see Book of Judges). With the growth of the threat from Palestinian (sorry) Philistine incursions, the Israelite tribes decided to form a strong centralised monarchy to meet the challenge, and the Tribe of Manasseh joined the new kingdom with Saul as the first king. After the death of Saul, all the tribes other than Judah remained loyal to the House of Saul, but after the death of Ish-bosheth, Saul's son who succeeded him to the throne of Israel, the Tribe of Manasseh joined the other northern Israelite tribes in making Judah's king David the king of a re-united Kingdom of Israel. However, on the accession of David's grandson Rehoboam, in c. 930 BC the northern tribes split from the House of David and from Saul's tribe Benjamin to reform Israel as the Northern Kingdom. Manasseh was a member of the Northern Kingdom until the kingdom was conquered by Assyria in c. 723 BC and the population deported. From that time, the Tribe of Manasseh has been counted as one of the ten lost tribes of Israel.
ellauri184.html on line 255: These passages also make it clear the land of East Manasseh was further divided into two sub-sections, or, regions. These are known as Bashan and Gilead. Bashan, as Adams pointed out, "included all of the tableland south of Mount Hermon to the river Yarmuk". The western border of Bashan was the Jordan River and Sea of Galilee. Hypercritical scholars [who?] argue that the two sections had different origins, noting that in the First Book of Chronicles separate tribal rulers were named for the western half tribe and the eastern half tribe.
ellauri184.html on line 257: The Bible records that following the completion of the conquest of Canaan by the Israelite tribes, Joshua allocated the land among the twelve tribes. According to biblical scholar Kenneth Kitchen, this conquest should be dated slightly after 1200 BCE. Some modern scholars argue that the conquest of Joshua, as described in the Book of Joshua, never occurred. “Besides the rejection of the Albrightian conquest model, the general consensus among OT scholars is that the Book of Joshua has no value in the historical reconstruction. They see the book as an ideological retrojection from a later period — either as early as the reign of Josiah or as late as the Hasmonean period.” "It behooves us to ask, in spite of the fact that the overwhelming consensus of modern scholarship is that Joshua is a pious fiction composed by the deuteronomistic school, how does and how has the Jewish community dealt with these foundational narratives, saturated as they are with acts of violence against others?" ”Recent decades, for example, have seen a remarkable reevaluation of evidence concerning the conquest of the land of Canaan by Joshua. As more sites have been excavated, there has been a growing consensus that the main story of Joshua, that of a speedy and complete conquest (e.g. Josh. 11.23: 'Thus Joshua conquered the whole country, just as the LORD had promised Moses') is contradicted by the archaeological record, though there are indications of some destruction at the appropriate time. No oliko sitten koko esinahkakasa satua? Ketä enää uskoa? Usko siirtää vuoria, eikö sitten esinahkakukkuloita?
ellauri184.html on line 261: Ukraine’s foreign minister tells his US counterpart in a meeting that his country needs fighter jets and air defence systems and has called NATO’s refusal to implement a no-fly zone over Ukraine a “sign of weakness”. Buk-buk-buk chickens!
ellauri184.html on line 265: Thanks in large part to Jesus-movies and swords-and-sandals cinematic epics (e.g., Ben-Hur, Masada, Spartacus, Life of Brian), there is a widespread perception that distinctively Woman soldiers infested Palestine during the life of Jesus – often signaled in such films by highbwow Bwitish accents in contrast with the unpretentious American dialect spoken by Jews. As deeply engrained as this image is in the popular consciousness, it is not entirely accurate. There were several different types of soldiers in the Woman East during the New Testament period and the differences between these soldiers were significant; the languages they spoke, the government they worked for, their relationship to the civilians they encountered, their pay, and many other specifics differed considerably.
ellauri184.html on line 267: This image of identifiably Woman soldiers occupying the land of Palestine operates on the assumption that biblical soldiers were all legionawies. Legionawies differed from other soldiers of the early Woman period in several wespects. First, legionawies were employed directly by Wome. Their allegiances were to the empewow and whichever genewal they served, not to any particular king, weligious group, or province. All troops swore an oath of allegiance, the sacwamentum, to the empewow himself. Unlike most other soldiers, legionawies were Woman citizens before they were wecwuited.
ellauri184.html on line 269: There were important defeats along the way but it is interesting to observe that commanders often escaped repercussions for their militawy incompetence and it was usually the soldiers who bore the blame for defeat. Though a legionawy could theoretically come from any province within the Empire, the requirement of Woman citizenship had consequences for demographics: legionawies were more likely to speak Latin than non-citizen soldiers, they were usually wecwuited from the most heavily Womanized cities and provinces, their citizenship held inherent prestige that afforded them privilege over both civilians and other soldiers, etc. Legions primarily garrisoned in major imperial provinces, such as Syria, Pannonia, and post-War Judaea. With the exception of Egypt, all provinces with at least one legion were required to have a governor with Senator status. Legions primarily consisted of infantry soldiers, with a few cavalry or archers present among their ranks. Roughly 30 legions were active at any given time within the Empire and each consisted of approximately 5400 soldiers and officers, a standing army of ca. 150-300K total, though not all with a weceived Latin pwonunciation.
ellauri184.html on line 273: Roughly equal in number to the legionawy soldiers across the Empire were auxiliaries. Auxiliaries, like legionawies, served the government of Wome, but were divided into two distinct militawy types: cohorts and alae – infantry and cavalry, respectively – with a few mixed units termed cohors equitatae as well. Auxiliary soldiers were mostly non-citizens who were awarded Woman citizenship in exchange for militawy service. Consequently, auxiliary soldiers were significantly less Womanized than legionawies: auxiliary soldiers in the Woman East spoke the lingua franca of Greek and often local languages as well (e.g., Aramaic), typically with limited competence in Latin.
ellauri184.html on line 277: There were also royal forces that did not directly serve Wome, but were under the authority of a client king. The periphery of the Woman Empire was peppered with kingdoms allied with Wome that maintained their own militawies independent of the Empire proper (e.g., Herod the Great’s Judaea, Antipas’ Galilee, Cleopatra’s Egypt). These armies differed from kingdom to kingdom with respect to their hierarchies, pay scale, wecwuitment strategies, and so on. Wome occasionally expected kings to contribute soldiers to militawy campaigns as part of their reciprocal loyalty. Because kings could not offer their veterans Woman citizenship, the matter was irrelevant. With little invested in Womanness, royal soldiers spoke the local lingua franca and rarely had knowledge of Latin or other aspects of Woman culture.
ellauri184.html on line 279: Remembering the distinctions between these three militawy forces – legionawies, auxiliaries, and royal forces – is pivotal for understanding both pre-War and post-War Palestine. The Jewish War (66-73 CE) was a catastrophic event for civilians in the region, regardless of their participation in the revolt against Wome. The destruction of the temple, the imposition of massive new militawy and administrative apparatus, widespread devastation, significant loss of life, among other factors, led to significantly different experiences of the militawy before and after the Jewish War. It is impossible to talk about the pre-War and post-War life without attending to the details of these different units, especially auxiliaries and legionawies.
ellauri184.html on line 281: Though Jews and Samaritans likely formed the majority of the army under Herod, by the time of the Jewish War their numbers had been eclipsed by ethnic Syrians. Most, perhaps all, of these soldiers were Aramaic speakers.
ellauri184.html on line 285: In the Palestinian hinterlands, it was not practical to use Sebastene and Caesarean soldiers, so other locals were deployed to form militawy garrisons before the War. Indeed, there was little reason for Judaea to supply soldiers to principalities like Galilee and Batanaea. Even though Caesarea and Sebaste were primarily Gentile, we will see that Caesarean Jews also served in the Woman army.
ellauri184.html on line 287: While many biblical scholars assume that soldiers with Woman names must have been Woman citizens, evidence suggests otherwise: one papyrus written 103 CE indicates that some auxiliaries received Womanized names (i.e., tria nomina) shortly after wecwuitment, even before training completed. Because some soldiers changed their name shortly after wecwuitment, the mere act of joining the militawy often obscured soldiers’ ethnic and geographic origins. Benjamin Isaac thus observes a few obvious instances where soldiers from the Decapolis dropped their Semitic birth name to take up a Woman one.
ellauri184.html on line 289: Thus, while Wome did not conscript Jews into militawy service against their will, there is no indication that this pwevented them from serving on their own accord. Several tax receipts of Jewish decurions named Jesus, Hananiah, Benjamin and a diploma to Aggaeus Bar-Callippus, a Jewish veteran who retired to the Syrian city of Samosata. We should not forget the famous example of Tiberius Julius Alexander, governor of Judaea and Egypt, a Jewish officer who led the assault on the Jerusalem temple in the Jewish War.
ellauri184.html on line 316: (3) Therefore Jesus did not have a problem with homosexual practice.
ellauri184.html on line 326: (3) Jesus’ fraternization with tax collectors and sexual sinners does not suggest support for their behavior.
ellauri184.html on line 330: (5) James Bond´s Q, Matthew, and Luke did not interpret Jesus’ healing as support for same-sex intercourse.
ellauri184.html on line 342: The village was inhabited continuously from the second century BC to the 11th century AD, when it was abandoned sometime before the First Crusade. This includes the re-establishment of the village during the Early Islamic period soon after the 749 earthquake. The village subsequently became known as al-Samakiyya; it was depopulated of its Palestinian population during the 1947–1948 civil war in Mandatory Palestine on May 4, 1948, under Operation Matateh.
ellauri184.html on line 346: The town is cited in all four gospels (Matthew 4:13, 8:5, 11:23, 17:24, Mark 1:21, 2:1, 9:33, Luke 4:23, 31,7:1, 10:15, John 2:12, 4:46, 6:17, 24, 59) where it was reported to have been the hometown of the tax collector Matthew (aka Leevi, eri kuin evankelista), and located not far from Bethsaida, the hometown of the apostles Simon Peter, Andrew, James and John. Some readers take Mark 2:1 as evidence that Jesus may have owned a home in the town, but it is more likely that he stayed in the house of one of his followers here. He certainly spent time teaching and healing there. One Sabbath, Jesus taught in the synagogue in Capernaum and healed a man who was possessed by an unclean spirit (Luke 4:31–36 and Mark 1:21–28). This story is notable as the only one that is common to the gospels of Mark and Luke, but not contained in the Gospel of Matthew (see Synoptic Gospels for more literary comparison between the gospels). Afterward, Jesus healed Simon Peter´s mother-in-law of a fever (Luke 4:38–39). According to Luke 7:1–10 and Matthew 8:5, this is also the place where Jesus healed the boyfriend of a Roman centurion who had asked for his help. Capernaum is also the location of the healing of the paralytic lowered by friends through the roof to reach Jesus, as reported in Mark 2:1–12 and Luke 5:17–26.
ellauri184.html on line 350: According to the Synoptic Gospels, Jesus selected this town as the center of his public ministry in Galilee after he left the small mountainous hamlet of Nazareth (Matthew 4:12–17). He also formally cursed Capernaum, along with Bethsaida and Chorazin, saying "you will be thrown down to the pit!" (Matthew 11:23) because of their lack of faith in him as the Messiah.
ellauri184.html on line 352: And you, Capernaum, will you be lifted to the heavens? No, you will go down into the pit. For if the miracles that were performed in you had been performed in Sodom, it would have remained to this day! Fuck you guys! You will regret it!
ellauri184.html on line 355: First, the problem is theological: The apostle Paul clearly marks the beginning of sodomy with the practical theological problem of idolatry. “although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts...” (Rom. 1:21 ). What was the result? “For this reason God gave them up to vile passions. For even their women exchanged their natural use for what is against nature. LIkewise also the men, leaving the natural use of the woman, burned in their lust for one another, men with men committing what is shameful, and receiving in themselves the penalty of their error which was due” (Rom. 1:26-27 ). In short, a skewed vision of God leads directly to a skewed vision of man and human sexuality.
ellauri184.html on line 357: Second, the fact that it is a theological issue does not prevent it from being a moral one as well. The behavior is sin. “Do you not know that the unrighteous will not inherit the kingdom of God? Do not deceived. Neither formicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God” (1 Cor. 6:9-10 ). The word translated “homosexuals” here strictly refers to catamites — the word has the connotation of soft. We would say swish. The other word sodomite refers to the “male” homosexual, the one playing the role of the male. All the ingenuity in the world cannot change what the Bible bluntly states here. As well, consider 1 Tim. 1:10 . “. . . forfornicators, for sodomites . . . and if there is any other thing that is contrary to sound doctrine.” The Old Testament speaks to this as well. See Deut. 23:17-18 , Job 36:14 , Lev. 18:22 . Those guilty of such things are living in a contemptible way, and the Scripture calls them dogs. Poor dogs.
ellauri184.html on line 359: Third, the sin is not an isolated one. Sins come in clusters, cheaper by the dozen. We must understand that sexual sin was not the only problem Sodom had. Consider Ezekiel 16:49 . Her problems included pride, fullness of food, and abundance of idleness. It also involved a neglect of the poor and needy. The standards of God’s law are dear to Him, and the poor are His special concern. It is not possible to have contempt for the former and remain tender toward the latter.
ellauri184.html on line 361: Fourth, the problem is not just to be addressed through a Christian understanding, applied to private lives. Homosexuality is a public problem in the public square, and repentance will bring with it an understanding of the necessity of public reformation. When Josiah cleansed the land, he shut down the sodomite houses near or in the house of the Lord. “Then he tore down the ritual booths of the perverted persons that were in the house of the Lord . . .” (2 Kings 23:7 ; cf. 1 Kings 14:24 ,15:12 ,22:46 ). Unless it results in the bath houses closing, it will not have been a real reformation
ellauri184.html on line 364: When God is pleased to grant reformation and revival in our time, this will mean that our churches will begin to fill up with cleansed and forgiven sodomites. Can't say for sure about the catamites, thery're so swishy.
ellauri184.html on line 420: For example, Jesus taught about subjects such as prayer, justice, care for the needy, handling the religious law, divorce, fasting, judging other people, salvation, and much more.
ellauri184.html on line 514: During the late 19th and early 20th centuries, the primary justification for circumcision was to prevent masturbation (???) and intentionally reduce male sexual pleasure, which was believed to cause a wide range of medical problems. Modern proponents say that circumcision reduces the risks of a range of infections and diseases, and confers sexual benefits (???). By contrast, some opponents, particularly of routine neonatal circumcision, question its utility and effectiveness in preventing such diseases, and object to subjecting newborn males, without their consent, to a procedure they consider to have dubious and nonessential benefits, significant risks, and a potentially negative impact on general health and later sexual enjoyment, as well as violating their human rights.
ellauri184.html on line 516: In Classical and Hellenistic civilization, Ancient Greeks and Romans posed great value on the beauty of nature, physical integrity, aesthetics, harmonious bodies and nudity, including the foreskin (see also Ancient Greek art), and were opposed to all forms of genital mutilation, including circumcision—an opposition inherited by the canon and secular legal systems of the Christian West and East that lasted at least through to the Middle Ages, according to Frederick Hodges. Traditional branches of Judaism, Islam, Coptic Christianity, the Ethiopian Orthodox Church, and the Eritrean Orthodox Church still advocate male circumcision as a religious obligation.
ellauri184.html on line 518: The Book of Genesis explains circumcision as a covenant with God given to Abraham,[Gen 17:10] In Judaism it "symbolizes the promise of lineage and fruitfulness of a great (???) nation," the "seal of ownership (???) and the guarantee of relationship between peoples and their god." Some scholars look elsewhere for the origin of Jewish circumcision. One explanation, dating from Herodotus, is that the custom was acquired from the Egyptians, possibly during the period of enslavement. An additional hypothesis, based on linguistic/ethnographic work begun in the 19th century, suggests circumcision was a common tribal custom among Semitic tribes (Jews, Arabs, and Phoenicians).
ellauri184.html on line 520: The Jewish and Islamic traditions both see circumcision as a way to distinguish a group from its neighbours. The Bible records "uncircumcised" being used as a derogatory reference for opponents[1Sam 17:26] and Jewish victory in battle that culminated in mass post-mortem circumcision, to provide an account of the number of enemy casualties.[1Sam 18:27] Just count he prepuces, or measure the size of the foreskin hillock. Jews were also required to circumcise all household members, including slaves[Gen 17:12-14] – a practice that would later put them into collision with Roman and Christian law (see below).
ellauri184.html on line 524: In 167 BCE Judea was part of the Seleucid Empire. Its ruler, Antiochus IV Epiphanes (175–165 BCE), smarting from a defeat in a war against Ptolemaic Egypt, banned traditional Jewish religious practices, and attempted to forcibly let the Jews accept Hellenistic culture. Throughout the country Jews were ordered, with the threat of execution, to sacrifice pigs to Greek gods (the normal practice in the Ancient Greek religion), desecrate the Shabbat, eat unkosher animals (especially pork), and relinquish their Jewish scriptures. Antiochus´ decree also outlawed Jewish circumcision, and parents who violated his order were hanged along with their infants.[1Mac 1:46-67] According to Tacitus, as quoted by Hodges, Antiochus "endeavoured to abolish Jewish superstition and to introduce Greek civilization."
ellauri184.html on line 526: According to rabbinical accounts, he desecrated the Second Temple of Jerusalem by placing a statue of Olympian Zeus on the altar of the Temple; this incident is also reported by the biblical Book of Daniel, where the author refers to the statue of the Greek god inside the Temple as "abomination of desolation". Antiochus´ decrees and vituperation of Judaism motivated the Maccabean Revolt; the Maccabees reacted violently against the forced Hellenization of Judea, destroyed pagan altars in the villages, circumcised boys, and forced Hellenized Jews into outlawry. The revolt ended in the re-establishment of an independent Jewish kingdom under the Hasmoneans, until it turned into a client state of the Roman Republic under the reign of Herod the Great (37–4 BCE).
ellauri184.html on line 528: Classical, Hellenistic, and Roman culture found circumcision to be cruel and repulsive. In the Roman Empire, circumcision was regarded as a barbaric and disgusting custom. The consul Titus Flavius Clemens was condemned to death by the Roman Senate in 95 CE for, according to the Talmud, circumcising himself and converting to Judaism. The Emperor Hadrian (117–138) forbade circumcision. Overall, the rite of circumcision was especially execrable in Classical civilization, also because it was the custom to spend an hour a day or so exercising nude in the gymnasium and in Roman baths, therefore Jewish men did not want to be seen in public deprived of their foreskins.
ellauri184.html on line 530: Hadrian´s policy after the rebellion reflected an attempt to root out Judaism: he enacted a ban on circumcision, all Jews were forbidden to enter Jerusalem upon pain of death, and the city was renamed Aelia Capitolina, while Judea was renamed Syria Palaestina. Around 140, his successor Antoninus Pius (138-161 CE) exempted Jews from the decree against circumcision, allowing them to circumcise their sons, although they were forbidden to do the same on their slaves and proselytes. Jewish nationalists´ (Pharisees and Zealots) response to the decrees also took a more moderate form: circumcisions were secretly performed, even on dead Jews.
ellauri184.html on line 532: However, there were also many Jews, known as "Hellenizers", who viewed Hellenization and social integration of the Jewish people in the Greco-Roman world favourably, and pursued a completely different approach: accepting the Emperor´s decree and even making efforts to restore their foreskins to better assimilate into Hellenistic society. The latter approach was common during the reign of Antiochus, and again under Roman rule. The foreskin was restored by one of two methods, that were later revived in the late 20th century; both were described in detail by the Greek physician Aulus Cornelius Celsus in his comprehensive encyclopedic work De Medicina, written during the reign of Tiberius (14-37 CE). The surgical method involved freeing the skin covering the penis by dissection, and then pulling it forward over the glans; he also described a simpler surgical technique used on men whose prepuce is naturally insufficient to cover their glans. The second approach, known as "epispasm", was non-surgical: a restoration device which consisted of a special weight made of bronze, copper, or leather (sometimes called Pondus Judaeus, i. e. "Jewish burden"), was affixed to the penis, pulling its skin downward. Over time, a new foreskin was generated, or a short prepuce was lengthened, by means of tissue expansion. Martial also mentioned the instrument in Epigrammaton (Book 7:35).
ellauri184.html on line 534: The Apostle Paul referred to these practices in his letters, saying: "Was a man already circumcised when he was called? He should not become uncircumcised."[1Cor 7:18] But he also explicitly denounced the forcing of circumcision upon non-Jews, rejecting and condemning those Judaizers who stipulated the ritual to Gentile Christians, labelling such advocates as "false brothers"[Gal 2:4] (see below). In the mid-2nd century Rabbinical Jewish leaders, due to increasing cases of foreskin restorations in Roman Empire, introduced a radical method of circumcision, the periah, that left the glans totally uncovered and sew the remaining skin. The new method became immediately the only valid circumcision procedure, to ensure that a born Jew will remain circumcised and avoiding risk of restoring the foreskin. Operations became mostly irreversible.
ellauri184.html on line 536: Under the first Christian emperor, Constantine, the two rescripts of Antoninus on circumcision were re-enacted and again in the 6th century under Justinian. These restrictions on circumcision made their way into both secular and Canon law and "at least through the Middle Ages, preserved and enhanced laws banning Hebrews from circumcising non-Hebrews and banning Christians or slaves of any religious affiliation from undergoing circumcision for any reason." Hyvä pojat!
ellauri184.html on line 622: In summary, the following understanding of biblical history seems plausible: 1. Although the Sanhedrin had the right to condemn Jesus to death and execute the sentence, it seemed opportune for various reasons to have the governor render this verdict. Moreover, although the Sanhedrin and the Roman governor had very diverse perspectives on Jesus, their interests finally converged, which led to Pilate’s condemnation of Jesus on grounds of unproven political charges.
ellauri184.html on line 623: 2. Processes of marginalization and not the concrete breaking of laws – led to Jesus’s death. Not only was Jesus passively exposed to these processes of marginalization, but he partly contributed to them because he modelled himself as an outsider and distanced himself too little from the messianic expectations ascribed to him. This staged self-marginalization – partly done in performative fashion – was dangerous because the term “Messiah” was often charged with political content, as was exemplified by numerous rebel leaders who regarded themselves as the Messiah or were considered as such by their followers. Many of them were executed, including Jesus.
ellauri184.html on line 638: If it is correct that the charge of blasphemy was brought forward (i.e., that Jesus claimed to be the eschatologically defined Son of Man, which seems to be the main reason for his execution in Jewish understanding), it would be easy to ascribe a political implication to this charge. This line of political argumentation is most clearly expressed in Luke 23.2: “We found this man perverting our nation, forbidding us to pay taxes to the emperor, and saying that he himself is the Messiah. The use of the death penalty confirms this political charge (crimen laesae maiestatis). Crucifixion as a Roman form of execution was reserved for slaves and peregrines who were involved in insurrections. The subtitle on the cross (ho basileus ton Iudaion, Iesus Nazarenus rex Iudaeorum, INRI), if it is historical, corroborates this particular charge.
ellauri184.html on line 640: We do not know whether Jesus routinely called himself the Messiah, Son of Man, or King of the Jews (though the evangelists sure make it appear so). Nevertheless, these logos were ascribed to him, and he did not sufficiently distance himself from them. Even worse, he presented himself as an outsider by caring for outcasts and thus broke social taboos. What is more, through healings, exorcisms, and commensality with the disdained, he deliberately distanced himself from societal norms, added to his image as an outsider in a performative way, and thereby metaphorically conveyed a message that his opponents understood very well.
ellauri184.html on line 642: By deriving his superior authority directly from God (e.g., in exorcisms and forgiveness of sins: Lk. 7.47-50) through his unique proximity to God and his ultimate claim to his unique interpretation of divine law – he exclusively set his own standards and his own criteria of who had access to Heaven and who did not – he upset the masses and caught the attention of the authorities, who perceived such utterances as subversive. More and more, they felt threatened in their own authority. In addition to behaving as though bestowed with superior authority, Jesus sharply criticized the Temple to the point that he finally became violent within its precincts. After a final incident, the representatives of the Temple, the priests, the scribes, and the Elders, who strove to preserve the core of the Jewish faith as embodied in the Temple, felt threatened in their position.
ellauri184.html on line 651: To the average inhabitant of the Roman Empire, the manifold itinerant groups of magicians, sophists, cynics, other philosophers, astrologers, prophets, and eventually also Christians, must have appeared basically the same. These oscillating and enigmatic figures were simultaneously admired and despised for their "otherness". Why was Jesus able to appear as a radical itinerant preacher? He did not call for a political upheaval. Nevertheless, his messianic “program” was radical in its postulation of a proximity to God that had hitherto been unheard of and was based on the deliberate breaking of taboos and social conventions.
ellauri184.html on line 653: In the end, Jesus represented several different images of a bogeyman and became an outsider par excellence. He put off many of his adherents through his negligence of politics (i.e. he did not yield to their pressure to exert violence for political reasons), and he drew the attention of the authorities upon himself and made them suspicious through his eccentric speeches. Finally, Jesus was between the stools: There was no one left to speak in his favor. In the end, perceptions prevailed beyond all else.
ellauri184.html on line 702: Jesus had some unnamed sisters and it isn’t unusual for a mother to give her name to a daughter. Still, beyond the passage from Philip, there is no record of Jesus having a sister named Mary who was always with him.
ellauri184.html on line 734: When Jesus was on the cross, both the apostle John and Mary the mother of Jesus stood nearby. In John 19:26–27 we read, “When Jesus saw his mother there, and the disciple whom he loved standing nearby, he said to her, ‘Woman, here is your son,’ and to the disciple, ‘Here is your mother.’ From that time on, this disciple took her into his home.” The clear understanding of the passage is that Jesus commanded John to care for Mary after His death.
ellauri184.html on line 736: Mary was most certainly a widow at this point in her life and also an older woman. Though she had other sons, Jesus chose John to provide care for Mary after His death. Why? Because Jesus’ brothers did not become believers until after His resurrection (John 7:5). Further, Jesus’ brothers were not present at His crucifixion. They had other errands just then. Jesus was entrusting Mary to John, who was a believer and was present, rather than entrusting her to His brothers, who were not believers and who were not even interested enough to be present at his crucifixion.
ellauri184.html on line 738: As the eldest son in His family, Jesus had a cultural obligation to care for His mother, and He passed that obligation on to one of His closest friends. John would have certainly obeyed this command. Mary was most likely one of the women in the upper room and was present when the church was established in Jerusalem (Acts 1:12–14). She probably continued to stay with John in Jerusalem until her death. It is only later in John’s life that his writings and church history reveal John left Jerusalem and ministered in other areas. By then he had probably got rid of mamma Maria.
ellauri184.html on line 742: There is no contextual proof within Scripture itself that would point to Jesus broadening Mary’s role as “mother” of all Christians. In fact, Catholic teaching can only point to early church leaders as proof that Jesus meant to establish Mary’s “motherhood” to all believers in Christ or that Mary was a cooperative participant in salvation. John just took Mary into his home to care for her. The Bible does not say “from that time on Mary became the stepmother of all believers.”
ellauri184.html on line 763: Let me just say: Norman Mailer is a massive loud mouthed boorish prick and yawning asshole of a man. His views towards women were...well, they were pretty fucked up for lack of better French. And his opinions on minorities has always been rather peculiar. As in very very strange. A former atheist, Mailer has now developed what seems to be his very own theology. But the book does prompt a few questions I have on this topic:
ellauri184.html on line 767: Mailer is considering a God of Action, something of a Hemingway in deistic form who must prove himself with creative acts, a deity in the trenches, making mistakes, failing, succeeding, learning from his mistakes, constantly evolving.The God that interests Mailer is one guided by intuition no less than we, His creations whom we are said to resemble. Nuchem´s own self image to a jot.
ellauri184.html on line 773: Jose Saramago is an atheist. This should be enough warning for everyone that desires to read the book. It is very explicit and so religion it’s exposed at its weakest and God as a character is revealed. I come from a Roman-Catholic background but I still wanted to read it, ever since the Gnostic gospel where Jesus childhood is revealed and he changes from a mischievous badly behaved kid to the Jesus from the new testament I wanted to see Saramago’s take on it. Saramago is such a master of words that he makes every bit of faith look totally illogical.
ellauri184.html on line 775: It does not take long for us to find out that Saramago is extremely sharp at finding all contradictions on roman-catholic religion. In the novel God seems to be the greediest of all gods, the vainest, the most detached from his people. Detached even from his son as he appeared to him in different shapes, only in the meeting at the lake did he appear to him as a man. God does not command, he orders, he tricks his own son into following his plan to the end. Ultimately Jesus’s betrayal was his last act of martyrdom.
ellauri184.html on line 779: José Saramago, therefore, gives us his vision of this unknown Jesus while reinterpreting in his sauce some biblical subjects. The result is probably not very canonical since we see a Jesus first educated by the Devil, then discovering sexuality in the arms of Mary Magdalene, a prostitute with whom he falls in love. However, I did not see any desire to satire: on the contrary, we discover a character torn by the codes of the society of his time, the gradual discovery of his identity, and above all, the feeling of being a toy of fate.
ellauri184.html on line 781: The characters in the book are fascinating; my Jesuits friends and I laughed and enjoy this book. There were no doubts in our head by the end of the book. We did not feel like it shook our religion or affected the way we perceived God. This book was after all under fiction so everyone that is easily offended stay away from this book and stop complaining about blasphemy and crying around like little kids. Saramago is a Nobel price winner and foremost a grown man that is entitled to his own opinions. This one of his finest, if not the best, of his book in my opinion, a must read. Of course he is dead by now.
ellauri184.html on line 783: Jesus having sex with Mary Magdalene in the whorehouse without the blessing of marriage. The demon asking Jesus to use a sheep for sexual release. An angel posing as a beggar during the Annunciation scene. The same beggar-angel walking with Mary to Bethlehem provoking jealousy to the doubting Joseph. Three shepherds instead of 3 kings visiting the family in the Bethlehem. Joseph crucified and dying on the cross mistaken as a zealot. Jesus seeing God in the desert. Jesus riding on the boat with the God and the Devil. These are some of the shocking deviations from the story that Saramago imagined and incorporated to come up with an “irreverent, profound, skeptical, funny, heretical, deeply philosophical, provocative and compelling work.” (Source: Harold Robbin who says that this is his favorite work of Saramago. So far, I agree).
ellauri184.html on line 785: This is a bold fearless work and definitely not for the faint of heart. I am not surprised that when this was originally published in 1991, it created lots of controversies with the Catholic Church condemning Jose Saramago for harboring anti-religious vision and his own Portuguese government asking the European Literary Prize to remove this from its shortlist because of the book’s offensive content to religion. Despite this book’s existence, Saramago won the 1998 Nobel Prize for Literature.
ellauri185.html on line 62: The Book of Samuel (Hebrew: ספר שמואל, Sefer Shmuel) is a book in the Hebrew Bible and two books (1 Samuel and 2 Samuel) in the Christian Old Testament. The book is part of the narrative history of Ancient Israel called the Deuteronomistic history, a series of books (Joshua, Judges, Samuel, and Kings) that constitute a theological history of the Israelites and that aim to explain God's law for Israel under the guidance of the prophets.
ellauri185.html on line 77: Tyre is mentioned in the Book of Isaiah as being forgotten for 70 years, after which "she" would return to her lucrative prostitution and the profit would go to "those who live in the presence of the LORD".
ellauri185.html on line 81: The Book of Ezekiel states that Tyre "will not be inhabited", "no longer exist", "never be found again" and that its king will "cease to be forever",
ellauri185.html on line 86: Regular excavation activities only started again in 1995 under the supervision of Ali Khalil Badawi. Shortly afterwards, an Israeli bomb destroyed an apartment block in the city and evidence for an early church was revealed underneath the rubble. Thanks for help in digging brothers!
ellauri185.html on line 93: Feel free to look it up yourself, but from what I can tell, everyone agrees that Ezekiel lived somewhere around 550 BC, and they mostly agree that Ezekiel himself wrote his book (as a ghost writer for JHWH). Of all the Old Testament prophets, they consider Ezekiel to be the most trustworthy (which is not saying much).
ellauri185.html on line 95: What about the destruction of Tyre? Well, Nebuchadnezzer’s attack came shortly after Ezekiel, so it’s hard to tell for sure from our perspective whether or not Ezekiel truly prophesied that phase of Tyre’s destruction. But as far as Alexander is concerned, it is well established that this took place in 322 BC. So this is a clear example of the Bible foretelling an event (actually several) in detail.
ellauri185.html on line 108: In Samuel's old age (wearing a Mitzpah bollock supporter) he appoints his sons Joel and Abijah as judges but, because of their corruption, the people ask for a king to rule over them. God directs Samuel to grant the people their wish despite his concerns: God gives them Saul from the tribe of Benjamin.
ellauri185.html on line 127: The elders of Judah anoint David as king, but in the north Saul's son Ish-bosheth, or Ishbaal, rules over the northern tribes. After a long war, Ishbaal is murdered by Rechab and Baanah, two of his captains who hope for a reward from David. But David has them killed for killing God's anointed. David is then anointed king of all Israel.
ellauri185.html on line 135: David commits adultery with Bathsheba, who becomes pregnant. When her husband Uriah the Hittite returns from battle, David encourages him to go home and see his wife (to cover his own tracks) but Uriah declines in case David might need him. David then deliberately sends Uriah on a suicide mission, and for this, Yahweh sends disasters against David's house. Nathan tells David that the sword shall never depart from his house.
ellauri185.html on line 137: For the remainder of David's reign, problems occur. Amnon (one of David's sons) rapes his half-sister Tamar (one of David's daughters). Absalom (another son of David) kills Amnon and rebels against his father, whereupon David flees from Jerusalem. Absalom is killed following the Battle of the Wood of Ephraim, and David is restored as king and returns to his palace. Finally, only two contenders for the succession remain: Adonijah, son of David and Haggith, and Solomon, son of David and Bathsheba.
ellauri185.html on line 141: 2 Samuel concludes with four chapters (chapters 21 to 24) that lie outside the chronological succession narrative of Saul and David, a narrative that will continue in The Book of Kings. These four supplementary chapters cover a great famine during David's reign; the execution of seven of Saul's remaining descendants, only Mephibosheth being saved (kannattiko mainita), David's song of thanksgiving, which is almost identical to Psalm 18; David's last words; a list of David's "mighty warriors"; an offering made by David using water from the well of Bethlehem; David's sinful census; a plague over Israel which David opted for as preferable to either famine or oppression; and the construction of an altar on land David purchased from Araunah the Jebusite.
ellauri185.html on line 143: Home of the worriers, se oli joku kaupunki Kaliforniassa. Niin se oli Golden State Worriers, kotipaikka Frisco, siskonmakkaroiden kotimaa. Alunperin se oli Philadelphia Warriors. Logona ollut inkkarinpää poistettiin 70-luvulla p.c. syistä, ja tehtyään comebackin 2000-luvulla epäwokena.
ellauri185.html on line 154: The Holy Child has been called Spain's "most infamous case of blood libel". The incident took place one year before the expulsion of the Jews from Spain, and the Holy Child was "possibly" used as a pretext for the expulsion.
ellauri185.html on line 157: The preserved confessions of this defendant, extracted under torture, refer at first only to conversations with Benito García in gaol and incriminate them only as Judaizers, but later start to refer to a piece of witchcraft performed about four years earlier (perhaps 1487), which involved the use of a consecrated host, stolen from a church in La Guardia, and the heart of a Christian boy.
ellauri185.html on line 339: Derek Parfit (11. joulukuuta 1942 – 1. tammikuuta 2017) oli englantilainen filosofi, joka oli erikoistunut yksilön identiteetin, rationaalisuuden ja etiikan ongelmiin ja näiden välisiin yhteyksiin. Hän toimi Oxfordin yliopiston All Souls Collegen vanhempana tutkijana sekä New Yorkin, Harvardin ja Rutgersin yliopistojen vierailevana professorina. Tää on varmaan samanlainen idealistikuikka kuin se toinen joka puhui "tietoisuuden vaikeasta ongelmasta." Konstan parempi polkka. "Därek" ehti kirjoittaa julkaisemattoman nälkävuoden mittaisen kantilaisen paasauxen forini/parfit/parfit_-_climbing_the_mountain.pdf">eettisestä vuorikiipeilystä (senkin läpi pitänee vielä joskus kahlata, vaikkei tee mieli paljon enempää kuin tehdä samaa Huitilanjoessa), jossa sanotaan lopussa mm.
ellauri185.html on line 355: world, we cannot be responsible for our acts in any way that
ellauri185.html on line 390: Paul Charles William Davies AM (born 22 April 1946) is an English physicist, writer and broadcaster, a professor in Arizona State University and Director of BEYOND: Center for Fundamental Concepts in Science. He is affiliated with the Institute for Quantum Studies in Chapman University in California. He previously held academic appointments in the University of Cambridge, University College London, University of Newcastle upon Tyne, University of Adelaide and Macquarie University. His research interests are in the fields of cosmology, quantum field theory, and astrology. He proposed that a one-way trip to Mars could be a viable option for him. His colleagues agreed whole-heartedly.
ellauri185.html on line 392: In 2005, he upset the chair of the SETI: Post-Detection Science and Technology Taskgroup of the International Academy of Astronautics. Davies serves on the Advisory Council of METI (Messaging Extraterrestrial Intelligence). Davies was a co-author with Felisa Wolfe-Simon on the faked 2011 Science article "A Bacterium That Can Grow by Using Arsenic Instead of Phosphorus". Davies has been criticized for promoting a hypothesis that cancer is an evolutionary atavism or throwback to single-celled life, a claim that is biologically unfounded.
ellauri185.html on line 408: Pinker was born in Montreal, Quebec, in 1954, to a middle-class Jewish family. His grandparents emigrated to Canada from Poland and Romania in 1926, and owned a small necktie factory in Montreal. His father was a lawyer. His mother eventually became a high-school vice-principal. His brother is a policy analyst for the Canadian government, while his sister, Susan Pinker, is a psychologist and writer who authored The Sexual Paradox and The Village Effect.
ellauri185.html on line 509: "Jeesus oli täysin epäpoliittinen vaikka tuomittiin terroristina." Ernst Troeltsch ja joku kike Melamed on jämentäneet että juuri niin oli laita. (Vaikka onko jeesuxentappajiin tai Uber alles sakuihin tässä luottamista.) Tolstoi on lievästikin sanoen epäilyttävä, ja sitäpaitsi ryssä. Muthei entä laupias samarialainen? Eikö se ollut nimenomaan mamu, kuten Galilean poika ize ja sen puolimooabi fornikoiva esi-isä?
ellauri185.html on line 710: mine! But we don't know what we dig 'em for ellauri185.html on line 724: Luther veti täyden ilon irti siitä, että saksan paavia merkitsevä sana paapa tulee lähelle ulostetta tarkoittavaa sanaa pupen. Paavin käskykirje sai reformaattorin vinoilemaan: ”Kyllä minä pelästyin. Luulin ukkosen jyrähtäneen, mutta se olikin paavin mahtipieru. Hirmuisen pöräytyksen väänsikin. Ihme ettei takapuoli revennyt”.
ellauri185.html on line 736: Eräs Lutherin kakkarukous käynnisti koko reformaation. Ähkiessään Wittenbergin linnan tornikäymälässä Luther pohti teologisia arvoituksia, istunto kun kesti kauan. Äkkiä hän tajusi pelastuksen idean uudella tavalla: minä en puserra sitä itsestäni, vaan Jumala tekee sen minussa. Se vapautti ahdistuneen munkin ja teki hänestä kirkon uudistajan.
ellauri185.html on line 783: Finally, the tenth and most horrific plague came, the killing for the first born child by the angel of death. To protect their first-born children, the Israelites marked their doors with lamb’s blood so the angel of death would pass over them. Thus the name Passover, which is “pesach” in Hebrew.
ellauri185.html on line 787: Darkness blanketed the country for three days. The eldest child in each family died suddenly, and so did the first born animals. A swarm of locusts ate what was left of them.
ellauri185.html on line 798: The firstborn of a mother is referred to in the Bible (Exodus 13:2) as one who “opens the womb” of his mother. Jacob and Esau vied for right of way through Rebecca's birth canal. Esau won that set, but the game went to Jacob.
ellauri185.html on line 809: In II Sam. 24:15, God sends a pestilence that kills 70,000 Israelites because of David’s ill-conceived census. Jesus says in Luke 21:11 that there will be plagues. Both Ezekiel and Jeremiah speak of God sending plagues, for example, in Ezek.
ellauri185.html on line 813: The supreme archangel Michael. Therefore, the first creation by God was the supreme archangel followed by other archangels, who are identified with lower intellects, IQ in the range 80-100. Gabriel is rumored to have been the biological father of both Virgin Mary and her son. He was not the sharpest knife in the drawer, but a looker, and a slick customer, like his mate, who humped Lysia while Gabriel was talking up her mother.
ellauri185.html on line 827: Results: American Indians/Alaska Natives had a significantly higher and 50% or greater prevalence for 7 conditions (anotia or microtia, cleft lip, trisomy 18, encephalocele, lower, upper, and any limb deficiency). Cubans and Asians, especially Chinese and Asian Indians, had either significantly lower or similar prevalences of these defects compared with non-Hispanic Whites.
ellauri185.html on line 829: The avoidance of expression of such deleterious recessive alleles caused by inbreeding, via inbreeding avoidance mechanisms, is the main selective reason for outcrossing.
ellauri185.html on line 830: The general negative outlook and eschewal of inbreeding that is prevalent in the Western world today has roots from over 2000 years ago. Specifically, written documents such as the Bible illustrate that there have been laws and social customs that have called for the abstention from inbreeding.
ellauri185.html on line 834: One passage that offers some insight regarding birth defects can be found in John 9:2-3: "And his disciples asked him, 'Rabbi, who sinned, this man or his parents, that he was born blind?' Jesus answered, 'It was not that this man sinned, or his parents, but that the works of God might be displayed in him.'" It is clear from these words of Jesus that birth defects are ultimately not due to the sin of the parents or child, but serve as part of God's plan for our lives. If not for the defective person as such, then at least for the greater common good. Defective persons are prohibited from entering the holiest of the holy.
ellauri185.html on line 838: In the Western world some Anabaptist groups are highly inbred because they originate from small founder populations and until today marriage outside the groups is not allowed for members. Especially the Reidenbach Old Order Mennonites and the Hutterites stem from very small founder populations. The same is true for some Hasidic and Haredi Jewish groups.
ellauri185.html on line 842: The House of Habsburg was known for its intermarriages; the Habsburg lip often cited as an ill-effect. The closely related houses of Habsburg, Bourbon, Braganza and Wittelsbach (Was?! das ist unser Haus! Ach nein!) also frequently engaged in first-cousin unions as well as the occasional double-cousin and uncle–niece marriages.
ellauri185.html on line 844: Genetic sexual attraction is a concept in which a strong sexual attraction may develop between close blood relatives who first meet as adults. There is no evidence for genetic sexual attraction being an actual phenomenon, and the hypothesis is regarded as pseudoscience.
ellauri185.html on line 846: Instead, certain body odours are connected to human sexual attraction. Humans can make use of body odour subconsciously to identify whether a potential mate will pass on favourable traits to their offspring. Body odour may provide significant cues about the genetic quality, health and reproductive success of a potential mate. Body odour affects sexual attraction in a number of ways including through human biology, the menstrual cycle and fluctuating asymmetry. The olfactory membrane plays a role in smelling and subconsciously assessing another human's pheromones. It also affects the sexual attraction of insects and mammals. The major histocompatibility complex genes are important for the immune system, and appear to play a role in sexual attraction via body odour. Studies have shown that body odor is strongly connected with attraction in heterosexual females. The women in one study ranked body odor as more important for attraction than “looks”. Humans may not simply depend on visual and verbal senses to be attracted to a possible partner/mate. That's hard science, no pseudo, mate!
ellauri185.html on line 855: In Leader's Bellow biography Vol 2, “Love and Strife,” the novel “Herzog” is published on the very first page and reaches No. 1 on the best-seller list, supplanting John le Carré’s ‘The Spy Who Came In From the Cold.’ Never again would Bellow, about to turn 50 years old, lack for wealth, power, awards or flunkies to stand by him, ready to take his coat and do his bidding. The temptation for someone in his position was to become an insufferable, spoiled monster. And Bellow quickly gave in to temptation.
ellauri188.html on line 108: Melville ei käsitä mixi taipiit on sille niin ystävällisiä. Mikä luihu taka-ajatus siinä lienee takana? Fattening frogs for snakes perhaps? Mixi ne tunnustelevat Hermannin käsivartta vähän väliä, nuoleskellen huuliaan ja taputellen vazojaan?
ellauri188.html on line 118: Is the January 18, 1924, issue of SCIENCE, page 64, Mr. P. J. Wester writes from Manila, urging an ex pedition to the Marquesas and other South Sea Islands, primarily for the purpose of making secure the continued existence of the breadfruit, secondarily, by a study of the varieties, to add further evidence relative to the migrations of these inhabitants of Polynesia.
ellauri188.html on line 120: He invites correspondence, hence this communication. Mr. Wester refers to statements in the romantic "White Shadows in the South Seas," and to the inter- esting article by Church in the Geographie for Octo- ber, 1919, and mentions Church's prediction that in ten years from that date "there would not be a full- blooded Marquesan alive." If taken literally, this would mean that the year 1929 or 1930 will witness the extinction of all pare-blooded Marquesans, and consequently, very shortly after, according to Wester, the gradual dying out of all Marquesan breadfruit.
ellauri188.html on line 124: The present population of all the six inhabited islands of that group of eleven, numbers, according to Mr. Frank Varney, a long-time resident on Hivaon, about 1,000 or 1,200. Only a small proportion of these are pure bloods, most of that number being natives from the Tuamotus or the Society Islands, and many of them are half-bloods or quarter-bloods, Chinese features being very common. But I met many middle-aged, elderly and old, pure-blooded Mar quesans, a fine, self-respecting race, commanding our admiration and pity. I can not believe that all these people, whom I saw in 1922 and 1923, will have vanished in 1930. It will take a longer time than that, perhaps only a few years longer, before the last pure blooded Marquesan steps off the stage. I am quite sure that Dr. Linton, of the Field Museum, and Dr. Handy, of Bishop Museum, Honolulu, both of whom have made special study of the Marquesans, will agree with me in this.
ellauri188.html on line 126: But what is more to the point under discussion is that Mr. Wester evidently overlooks the fact that many of these pure bloods are leaving descendants, mixed bloods, to be sure, but just as much interested in the preservation of their ancient food, the bread fruit, as were their ancestors. Will not this fact tend to preserve these trees for a long time to come?
ellauri188.html on line 128: I found the breadfruit abundant on all the islands visited (fortunately, I was not obliged to eat poipoi) somewhat dwarfed when growing in the "jungle" in neglected valleys, but an enormous and noble tree when given space. The "jungle" of the Marquesas, by the way (although the islands are between 8 and 11 degrees south latitude) is by no means a tropical jungle as the latter is usually pictured, but is made up very largely of young and old and dying and dead specimens of the Fau, or Purao tree, a native hibiscus which grows to a large size, and is much used by the natives for building. One does not see, in the Marquesas, the rank, choking growths peculiar to Brazil, Central America and other really tropical countries. The appearance of the valleys in that group is more subtropical than tropical, and hence, while this growth may dwarf the breadfruit to a greater or less extent, it does not seem that it would always be fatal to its existence.
ellauri188.html on line 130: It is perhaps appropriate to describe briefly, in this connection, the agricultural conditions in Typee Vai, the valley on Nukuhiva made famous by Melville's classie "Typee." It will be remembered by those who have read his narrative that he escaped from his ship. in Taiohae Bay in 1842 and was held a prisoner for many months by the eannibals of Typee. At that time he figured the inhabitants of the valley as repre sented by about 2,000 souls, with perhaps 2,000 more in the neighboring valley of Houmi. A period of 80 years has elapsed (not a long time historically) be tween his sojourn there and my visit in 1922. In November of that year I found 44 people in Typee, and 65 in Houmi, though from Pere Simeon Delmar, the charming and self-sacrificing priest at Taiohae, who is in close touch with all his people, I learned. that the death rate in Typee had been normal for several years and that one or two families there had many children. I was astonished at the appearance of Typee Valley; for, from reading "White Shadows" and from
ellauri188.html on line 131: Church's story, and from Mrs. Handy's article in the Yale Review for July, 1922, I expected to see a valley of desolation and ruin, with perhaps a dozen decrepit
ellauri188.html on line 140: I will venture to say that in ten years Tahiti, picturesque and romantic for so long a time, will have lost its charm because of the presence of hordes of low-caste Chinese and half-bloods. However unattractive this may be from the standpoint of the tourist and sentimentalist, there is no contradicting the fact that they will make these islands a thousand times more productive than would the pure-blooded native, and their skill and habits of application will undoubtedly extend to the preservation of the breadfruit. The Chinese and half-blood Chinese are on all the Marquesan islands which are inhabited, and it will be to their financial interest as well as to the interest of their personal food supply, to preserve the breadfruit there as well as in the Societies. It is notable that the cocoanut and banana plantations and papaye (papaw) groves in Typee at the time of my visit, were either owned or worked by Chinese or half-bloods (Chinese + Tahitian or Chinese + Marquesan).
ellauri188.html on line 142: Referring to the last paragraph in Mr. Wester's communication-It would appear that if one is dependent, as was the writer, upon trading schooners to get from Tahiti to the Marquesas, then amongst these islands and return to Tahiti, his program for work in these two groups would take more than a year and his estimate of expense might, in consequence, be exceeded. Sometimes one is obliged to wait from one month to three to get the opportunity to move from one island in the Marquesas to another forty or fifty or eighty miles away, so rare and uncertain are the visits of these schooners. Further, in the absence of any regular means of communication, one has to seize any chance opportunity of transportation or run the risk of being marooned for a long period. On the other hand, if a schooner were chartered, which is the best possible way of visiting and working among the South Sea Islands, schooner, captain, crew and provisions would cost about $1,000 per month (this figure was obtained from an authoritative source) and a year on shipboard might not be needed. Under such conditions Mr. Wester's calculation of $8,500 for a year's work in the Marquesas and Societies may not be far out of the way.
ellauri188.html on line 187: Ja vaikka murrosikäinen ensin tuntee muuttuneensa ihmissuden kaltaiseksi hirviöksi, vähitellen hän huomaa myös positiivisen muutoksen itsessään. Hän on villimpi, vapaampi ja vähemmän kunnollinen. Selkee parannus! Seppoilu edellyttää looking out for N:o 1.
ellauri188.html on line 311: In the 1840s Britain and France considered sponsoring continued independence of the Republic of Texas and blocking U.S. moves to obtain California. Balance of power considerations made Britain want to keep the western territories out of U.S. hands to limit U.S. power; in the end, France opposed such intervention in order to limit British power, the same reason for which France had sold Louisiana to the U.S. and earlier supported the American Revolution. Thus the great majority of the territorial growth of the continental United States was accepted without question by Paris.
ellauri188.html on line 354: Yliopiston sosiaalisen median ja digitaalisen viestinnän asiantuntija Sjöblom arvioi, että kyseessä on organisoitu informaatiovaikuttamisen operaatio. Viestien sisältö on venäläisvastaista. Niissä muun muassa vaaditaan, että venäläisiltä opiskelijoilta poistetaan opinto-oikeus.
ellauri188.html on line 415: Josh's other projects included the horror-thriller Child of Darkness, Child of Light, an adaptation of Paterson's novel Virgin, a tale of two Catholic virgin schoolgirls, that folded when they were both found pregnant under mysterious and supernatural circumstances. To avoid being caught red "handed" Lucas relocated to Australia to play the hot "headed" American cousin Luke McGregor opposite Andrew Clarke and Guy Pearce in the first season of the family western Snowy River: The McGregor Saga. Lucas appeared in all 13 episodes of the first season, but claimed in a later interview that despite the friendly reception by Rhonda Byrne, he was homesick for the United States, and his character was killed off in the second episode of season 2.
ellauri188.html on line 417: The second part of his career began with a lead role in the British rowing film Big Blue (released in the US as Miracle and as Debacle at Oxford), in which he played a hotshot Navy rower who recruited another American, "Toby", to help US win our annual round Nuku Hiva boat race with the Frenchies.
ellauri188.html on line 420: Right before the play was to open, Lucas was mugged and beaten "on his way to the theater" for "dress rehearsal". He played the role of Judas with bloody bandages across his broken nose and black eyes. The audience thought the bandages were part of the play.
ellauri188.html on line 424: In 2011, Lucas co-starred with Elizabeth Taylor in the film Red Dog, based on the true story of an Australian kelpie. Lucas won an Inside Animal Award for his role as the dog. For this part, he gainede more than 100 lbs in weight.
ellauri188.html on line 427: Lucas met freelance writer Jessica "Chichua" Ciencin Henriquez at a dog park in 2011. They became knotted six weeks later and got loose on March 17, 2012, in Central Park. Their pup, Noah Reb Maurer, was born in June 2012. In January 2014, Ciencin Henriquez filed for a divorce that became final in October 2014.
ellauri189.html on line 70: Antoni Malczewski (3 June 1793 – 2 May 1826) was a Polish romantic poet, known for his only work, "a narrative poem of dire pessimism", Maria (1825).
ellauri189.html on line 75: After leaving the army, he spent several years traveling through western Europe, staying some time in Paris, climbing Mont Blanc in 1818, and spending a good portion of his inherited fortune. He returned to his estate in Volhynia in 1821, where he began an ill-fated affair with a married woman and began writing. He moved to Warsaw in 1824, where he published the poetic novel Maria at his own expense in 1825, and died in poverty the next year in unclear circumstances.
ellauri189.html on line 77: "Maria" was hailed by the younger generation as one of the first authentic literary products of Polish romanticism (the adherents of the so-called Warsaw Classicism were, on the contrary, horrified by the dark plot and the author’s preference for “provincial” words and expressions). Malczewski was then already in poor health and, before a year had passed, in May 1826, he died – impoverished and disgraced because of his affair with a hysterical married woman (whom he was supposed to heal by means of mesmerism – after his death she returned to her husband).
ellauri189.html on line 89: to them, they turned (in 1648) against their former rulers. The vicissitudes of a series of risings, during which both sides committed unspeakable cruelties, were often shown in the “frenetic” tales and dramas of the younger contemporaries
ellauri189.html on line 102: However, in Maria the tensions arising from differences in “class” are not taken up. Malczewski investigates man’s existential plight in connection with the “stigma” (as would Norwid put it) that has been imprinted on man by his “natural” surroundings (as we will see, the Cossack represents man before self-alienation,
ellauri189.html on line 110: dignity). The pair has secretly got married, but their bond is not accepted by the arrogant wojewoda. When his attempts to force his son to a divorce have failed, he feigns to accept reconciliation with his son Wacław, who is – as a sign of the re-established peace – sent at the head of a regiment of hussars into the Dzikie Pola to drive out the Tartars.
ellauri189.html on line 112: Before engaging in battle Wacław visits his father-in-law and Maria (who slowly fades away, feeding on an ever-diminishing hope) to bring them the good news. The patriotic miecznik cannot, in spite of his advanced age, refrain from joining the band of his son-in-law, leaving his home and daughter without protection. The Tartars are finally (but not without difficulty) defeated and Wacław, in exultant mood, rides by night over the boundless steppe to unite with his wife as the messenger of victory. When he arrives, the manor-house of the miecznik appears to be abandoned. There are no signs of life. Entering a room, he discovers Maria, lying on a couch, her clothes in disorder, like a marble statue. It is evident that her vital strength has been extinguished, but he tries to make himself believe that she has only fainted and rushes out of the house, shouting: “O, water, water!”. Thereupon the “small figure” of a melancholy youth (“pacholę”) jumps from the thicket and relates to Wacław the events that have happened.
ellauri189.html on line 114: It becomes clear that the apparent benevolence of the wojewoda was only a ruse to lure away the defenders from Maria’s home. During their absence his brigands, disguised as revellers (taking part in a kulig, a sort of carnival cortege of the szlachta moving about the countryside), had raided the house, carried Maria away and drowned her in a pond. Her dead body was found by the tenants and servants who had left it on the bed before they went in pursuit of the perpetrators of the crime. And so “Wacław loses in one moment everything on the world,/ Happiness, virtue, respect for his fellow-men and brothers” (“I tak Wacław od razu wszystko w świecie traci:/ Szczęście, cnotę, szacunek dla ludzi, swych braci”). It is suggested that in the “dark and dreary wood of human feelings” (“W tym
ellauri189.html on line 163: Cause they got to ride forever in that range up in the sky
ellauri189.html on line 196: (The sun had already walked along his wide curve and tinged the grey clouds with a crimson glow; with a yellow light quivering over earth and water, he burnt, setting, on his rich throne. Already his look, full of wonder, does not blind, but spreads mild, visible rays and, taking a short farewell, before burying himself in the deep, he allows mortal eyes to look at him; still – during this last moment he does not hastily disappear, [for he wants] to nourish all creatures with a smile of life; still he glances through the windows in
ellauri189.html on line 203: “wheel of being”, moved by the force of desire (Schopenhauer’s Wille) that
ellauri189.html on line 250: Jadwiga Maria Kinga Bal (Balowa) of Zaleszczyki, née Brunicka (July 26, 1879 – January 1, 1955) was a Polish baroness and a lifelong muse of Jacek Malczewski, considered Poland's national painter. She served as the live model for a series of his symbolic portrayals of women, as well as nude studies and mythological beings. Most were completed before the interwar period when Poland had not yet achieved independence.
ellauri189.html on line 408: SEACRET is a globally notorious cosmetic company that offers a wide range of products for men and women. The unique combination of innovative technology and healing Dead Sca and natural ingredients transforms SEACRET into an exclusive, sought after and high quality brand:
ellauri189.html on line 410: The Dead Sea is situated at the lowest point on Earth and also the saltiost. It contains salt at a concentration level 10 timos higher than other ocoons and its wators are saturated in minerals, 12 of which are unique only to the Dead Sea. The minerals found in the Dead Sea and its sodimont mud is known all over the world for its healing, renewal and rejuvenation proportios
ellauri189.html on line 414: SEACRET products are available for purchase on this website and from hundreds of sales points around the world including shopping malls in North America, Australia, Japan, India, South America and Europo with now locations around the world constantly added to the list.
ellauri189.html on line 422: Dead Sea is the lowest point on the planet and one of the most unique environments around the world. It lies on the borders of Jordan, the West Bank and Israel. Known for its high-density waters and mineral rich soils, the Dead Sea is visited by a large number of tourists from all over the world. Its soils contain minerals such as potassium, magnesium, calcium, and salt.These minerals are used in cosmetics, chemical products such as industrial salts and are even used in table salts for home use.
ellauri189.html on line 424: The once mineral-rich Dead Sea has shrunk to the size of a small and pitiful pond. Water levels have been dropping at a rate of 1 meter per annum. Currently it lies 1,300 feet below sea level and if the rate of decline continues it will reach 1,800 feet below sea level before the end of the century. This sharp decline is due to the over-exploitation of its minerals, the use of its water for desalination, and the large increase in agriculture in both Jordan and Israel.
ellauri189.html on line 438: The Jordan River is a shadow of what it once was. The river acts as the main water source for Jordan, Israel, and the West Bank. As a result, 90% of the fresh water that replenishes it is diverted to agriculture. Another problem facing it is pollution from agricultural and wastewater run-offs. About 50% of the agricultural run-offs from the surrounding areas are dumped into the river which has caused its water levels to drop dramatically.
ellauri189.html on line 444: In December 2013, Israel, Jordan and the Palestinian Authority signed an agreement for laying a water pipeline to link the Red Sea with the Dead Sea. The pipeline would be 180 km (110 mi) long and is estimated to take up to five years to complete. In January 2015 it was reported that the level of water was dropping by 1 m (3 ft) a year.
ellauri189.html on line 474: Retail commissions are paid out Seacret agents weekly and reflect both your offline product order dorms and your website orders. You don’t have to be qualified or active to be eligible for this commission. Orders placed by customers have to be through your replicated website or via order forms that you submit. This type of commission is obtained from the difference between the wholesale price and retail price of the product.
ellauri189.html on line 476: Wow bonus is reserved for agents who are active. However, you do not have to be qualified. You get to earn 20%-25% on all elite/VIP customer purchases – star through executive agent earn a 20% bonus, whereas bronze and higher ranked agents earn 25% in bonuses. Additionally, with a first-time bundle order, you get to earn 30% on Bonus Buys purchases.
ellauri189.html on line 478: Team commissions are earned by agents based on the performance of the teams that they form. Each Seacret agent has a team that is separated into two teams – a right group leg and a left group leg. Usually, one leg tends to perform better than the other and is therefore referred to as your greater volume leg, while the other is called your lesser volume leg. These groups comprise your binary tree. You earn commissions on your team of up to $25,000 every week. Your team commission wholly depends on the volume of the lesser leg. From the star rank through to the executive rank, the commission is 10%, whereas bronze and higher ranked agents earn 15% of the lesser group’s volume.
ellauri189.html on line 480: Leadership check match: To be eligible for this bonus, you are required to have attained the bronze rank or higher, and you must also have a bronze or another higher-ranked agent in your tree. Qualified bronze and higher ranked agents are eligible to earn a leadership check match when they bring in other agents. This bonus allows you to make up to 20% on the team commission of agents that you help attain the bronze rank or higher within your tree.
ellauri189.html on line 482: Rank advancement bonuses: To qualify for these bonuses, you have to close your pay week having achieved the requirements of the rank above you. When you attain the star agent rank, you become eligible for one-time rank advancement bonuses. The higher your rank, the higher the bonus.
ellauri189.html on line 499: For the gold rank, you are required to generate 14,000 BV on both sides of your binary group and recruit a minimum of two active agents that have attained the bronze rank (one for each leg of your binary group).
ellauri189.html on line 501: To attain the platinum rank, you have to generate 20,000 BV on both sides of your binary group and recruit two bronze ranked agents (one for each leg of your binary group).
ellauri189.html on line 503: For the ruby rank, you are expected to generate 40,000 BV on both sides of your binary group and recruit two silver ranked agents (one for each leg of your binary group).
ellauri189.html on line 505: This rank requires that you generate a minimum of 80,000 BV on both sides of your binary group and recruit two gold ranked agents (one for each leg of your binary group).
ellauri189.html on line 507: For this rank, you have to generate at least 200,000 BV on both sides of your binary group and recruit two platinum ranked agents (one for each leg of your binary group).
ellauri189.html on line 509: To attain the red diamond rank, you are required to generate a minimum of 400,000 BV on both sides of your binary group and recruit two ruby ranked agents (one for each leg of your binary group).
ellauri189.html on line 511: For this rank, you are expected to generate at least 800,000 BV on both sides of your binary group and recruit two diamond ranked agents (one for each leg of your binary group).
ellauri189.html on line 513: To attain the crown royale rank, you have to generate a minimum of 2,000,000 BV on both sides of your binary group and recruit two blue diamond ranked agents (one for each leg of your binary group).
ellauri189.html on line 520: The compensation is straightforward and clear on how affiliates can expect to earn commissions working with the company.
ellauri189.html on line 525: To qualify for each rank and increase your earnings, you are required to meet strict requirements.
ellauri189.html on line 528: There is no income disclosure statement that those interested in the company can look up to determine the earnings of Seacret agents. So much for transparency. When the law approaches, the guys make themselves transparent.
ellauri189.html on line 532: Seacret is a genuine MLM company that sells products that are of acceptable quality, but there is not much money to be made working as a Seacret agent. This is because the MLM business model of the company allows only those that have attained the highest ranks of the company to make significant earnings while the rest of the members struggle to recruit new members and meet the strict requirements with little rewards. As a result, I would ask you to think long and hard before joining the company. I hope this review has been helpful. Best of luck!
ellauri189.html on line 536: I know why you are curious about Seacret. You are looking for a way to make some extra money. Maybe, like me, you are looking to have your own business. Chances are that you are tired of the 9 to 5 grind. You have a family that depends on you financially and you can’t afford to have your livelihood depend on a fickle boss or an equally fickle economy.
ellauri189.html on line 538: I get it! The idea of not depending on anyone to provide for your family is very appealing. Your own business gives you control. I get it. But I disagree that MLM is the way to do it.
ellauri189.html on line 540: I was where you are. I did a lot of research and found that MLM and Ponzi schemes are too closely related. Don’t take my word for it. Look into it. There are absolutely legitimate MLM companies and Cutco might be one of them. But is that the answer?
ellauri189.html on line 554: Vittu että jotkut rakastavat tollasia ränkkejä. Nazat olassa, päheempi auto pihassa kuin naapurilla. Tämän kun saan ja vielä toisen niin kolme enää puuttuu viidestä. Dare to scam! Hyvä kauppa, something for nothing, ihan kuin pääsiäisenä.
ellauri189.html on line 564: In the 1920s, Charles Ponzi carried out this scheme and became well known throughout the United States because of the huge amount of money that he took in. His original scheme was based on the legitimate arbitrage of international reply coupons for postage stamps, but he soon began diverting new investors' money to make payments to earlier investors and to himself. Unlike earlier similar schemes, Ponzi's gained considerable press coverage both within the United States and internationally both while it was being perpetrated and after it collapsed – this notoriety eventually led to the type of scheme being named after him.
ellauri189.html on line 568: In a Ponzi scheme, a con artist offers investments that promise very high returns with little or no risk to his victims. The returns are said to originate from a business or a secret idea run by the con artist. In reality, the business does not exist or the idea does not work. The con artist actually pays the high returns promised to his earlier investors by using the money obtained from later investors. In other words, instead of engaging in a legitimate business activity, the con artist attempts to attract new investors in order to make the payments that were promised to earlier investors. The operator of the scheme also diverts his clients' funds for his personal use.
ellauri189.html on line 596: If one analyses the characters of the protagonists, however, one realises that Panahi is merely reinforcing ingrained, religiously patriarchal prejudices against women, who are consistently portrayed as weak, hysterical, cruel, illogical, too emotional and treacherous.
ellauri189.html on line 658: Ghasel, även kallad ghazel eller ghazal, är en diktform i den arabiska och persiska litteraturen vars bärande idé ofta är den längtande kärleken. Det mest kända exemplet i svensk litteratur är En ghasel av Gustaf Fröding. Ghasel handlar ofta om den älskades ("vännens") skönhet, 'ansikte och kropp' och har ett bestämt rimschema och versmått. Ghasel som diktform är känd hos araber från förislamisk tid. Exempelvis Omro el Kays är känd för denna typ av dikter, i vilka han beskrev sin musa Layla. De persiska poeterna Sadi och Hafez är framstående användare av ghazalen.
ellauri189.html on line 662: Ghasel har sina rötter i Qasida, en klassisk förislamisk diktform. Den var populär i det Persiska riket under sasaniddynastin som varade till 651 e.Kr. En ghasel beskriver poetens erotiska samtal med en frånvarande älskare. Den är en rimmad vers och har varit känd sedan 1300-talet. För de kända poeterna Rumi och Saadi (1300-talet) och Hafez 1400-talet var den frånvarande älskaren Gud. Från denna tid spred sig diktformen österut till Afghanistan, Pakistan och Indien.
ellauri189.html on line 664: En ghasel är en arabisk, förislamisk diktform som har spridit sig till språken persiska, turkiska och urdu. Den består av 5-20 tvåradiga strofer, där versraderna i första strofen rimmar parvis. Därefter återkommer detta rim som avslutning av varje strof enligt schemat: AA, BA, CA, DA osv. Diktformens styrka ligger i att den kan tolkas symboliskt på flera plan samtidigt.
ellauri189.html on line 701: The ghazal (Arabic: غَزَل, Bengali: গজল, Hindi-Urdu: ग़ज़ल/غزَل, Persian: غزل, Azerbaijani: qəzəl, Turkish: gazel, Turkmen: gazal, Uzbek: gʻazal, Gujarati: ગઝલ) is a form of amatory poem or ode, originating in Arabic poetry. A ghazal may be understood as a poetic expression of both the pain of loss or separation and the beauty of love in spite of that pain.
ellauri189.html on line 709: White House official quickly corrects: remarks were not about regime change. HAHA LOL. The American president is like the old Pope just a puppet propped up by a board who tends to forget his lines. "By God that man cannot remain in power." This man Biden can, he is powered by Western Electric.
ellauri189.html on line 730: The possibilities for the origin of the tradition
ellauri189.html on line 732: There are 2 possibilities for how this tradition could have originated. The simple one is that it is true. The more complex one is that it is false. If it is false, it had to originate somehow. So maybe
ellauri189.html on line 736: According to this explanation for the origin of this tradition, at some generation A, some Pashtuns decided they are Bene Israel. Then they convinced or forced the other Pashtuns, although no one has ever heard of it before. Time had passed, and at generation B the tradition was already so acceptable, that not only many (probably most) of the Pashtuns believed it, but they completely forgot that once, at generation A, some Pashtuns invented it and convinced or forced others it is true. Very like the way some zealot Jews in generation A convinced others that their windy god was the only one. But this is irrational.
ellauri189.html on line 740: We previously outlined taxonomy of all the possible explanations for the origin of the tradition that Pashtuns are Bene Israel, assuming it is false. Because all of the explanations are irrational, we must conclude that the tradition is true, and at some generation A the Pashtuns really lived in the land of Israel and knew for a fact they are Bene Israel. They were then taken to Afghanistan and the area around it (according to the bible, they were taken by the Assyrians), where they lived and passed this tradition from generation to generation.
ellauri189.html on line 747: Although the common traditions of Pashtuns and Jews might not be enough on their own to prove Pashtuns are Israelis, they can certainly be used for further confirmation that our conclusion is correct. Amongst the common traditions are:
ellauri189.html on line 749: Lighting candles before Saturday (Shabbat):
ellauri189.html on line 755: The days of the week are called by their numbers, like in Hebrew, except for Friday which is called by its Arabic name Jummah جمعه (it is a holy day for Muslims) and Saturday which is called Shambah, in the Torah (and in Hebrew) it is called Shabbat (Shabath).
ellauri189.html on line 765: In some Pashtuns weddings, the bride breaks a glass (in particular, I heard it done by Pashtuns in Kandahar). In Jew’s weddings the groom breaks it. This is actually a relatively new tradition that Jews do for the remembrance of the destroyed Temple, so it is likely that Pashtuns heard of this tradition after they have already been exiled and added it to their other Israeli traditions.
ellauri189.html on line 783: Because we showed that it is basically impossible to believe that Pashtuns are not Bene Israel, DNA is not necessary for proving this tradition. It can only be used for proving another Pashtuns tradition – that Pashtuns did not mix with other people, but I personally think that given the current knowledge of DNA and mutation frequency, and how much the environment affects it, any result of a DNA test could be debated.
ellauri189.html on line 789: Anyway, we should say that not only this evidence is not strong enough; it is actually not evidence at all. Jews in Europe spoke 3 languages – Hebrew, the language of their country (French in France, German in Germany etc) and Yidish. Yidish has only a few Semetic elements and is closer to German, and was used for daily communication between Jews in Europe. Jews in Spain and Portugal also spoke 3 languages – Hebrew, Spanish and Ladino. Ladino was the Yidish of the Jews in Spain and Portugal. In Arabic countries, again, the Jews spoke 3 languages – Hebrew, Arabic and Judeo-Arabic. The later was the Yidish of Jews in Arabic countries.
ellauri189.html on line 791: It is true that the Pashtuns do not speak Hebrew, but I think it is highly probable that Pashto is the Yidish of Pashtuns. It is also possible that Pashtuns didn’t need another foreign language (like Jews needed to know German or Spanish) because unlike Jews, Pashtuns had their own territory. It might be just a wild theory, but it might have been used, like Yidish, so that Pashtuns won’t mix with other nations.
ellauri189.html on line 801: The faces of all the people who claim they are Bene Israel prove they mixed, and they generally do not deny that they mixed. Jews mixed too, but they kept Judaism, so they fall in to the first category (Jews who married non-Jews were thrown out of the Jewish community and were considered dead to them. This is still true for today’s religious Jews, and until not long ago, all Jews were religious). On the other hand, those other people who both mixed and did not keep Judaism, although they are descendants of Bene Israel to some extent, they are not Bene Israel themselves, as they do not fall into either category.
ellauri189.html on line 803: What’s special about the Pashtuns is that although Pashtuns do not keep Judaism today (except for some small portions like not eating some non-kosher animals), according to Pashtuns’ tradition, they did not mix. And unlike other nations who have the tradition of being descendants of Bene Israel, the face of the Pashtuns prove they did not mix.
ellauri189.html on line 805: So the question is whether one believes the tradition that Pashtuns didn’t mix with other nations or doesn’t. It is less provable than the tradition of being Bene Israel, because if Pashtuns did mix and stopped mixing at some generation A, it is possible that the tradition of not mixing was created at a later generation B, if they didn’t mix for enough generations.
ellauri189.html on line 807: That said, I think it is more likely that they didn’t mix than that they did. One reason is because the current situation is that most Pashtuns are not mixing. Another reason is that I can’t find a good reason why at some generation A they’d stop mixing after they mixed before that. And finally, we know from Moses (Deuteronomy 30), from Yehezkel (37), from Yirmiya (31), Yishaaya (51, 27), and from many other prophecies that the Bene Israel are out there (those who were exiled by the damn Assyrian). Because we know they don’t keep Judaism, the only possibility for them to exist as Israelis is by not mixing, and there is one, and only one, nation that fits those conditions, and it is the Pashtuns.
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Implications for Pashtuns
ellauri189.html on line 813: Well, as a Jew who prayed for and dreamt of meeting the other (non Jews) Bene Israel, I am extremely excited. If you are a Pashtun and you don’t want to admit being an Israeli, I think you are not being rational.
ellauri189.html on line 815: First, being Israelis is a source of pride. It means you are the children of Prophet Yaakov. It means you were the first to believe in the one and only God, more that 1500 years before the Arabs. Your ancestors prayed to the one and only God while the Arabs were complete pagans, bowing to all sorts of idols who don’t have power over anything. It is also very likely that other prophets are your forefathers. For example, it is very likely you are descendants of Prophet Moses himself if you are Lewani. Your great great… great grandfather might have been Moses’ best student – prophet Yehoshua if you are Afridi, etc. Your ancestors saw with their eyes what God did to Egypt – stuff that no other nation but the Egyptians themselves have witnessed. They heard God talking to them on Mount Sinai, etc.
ellauri189.html on line 823: There are also secular Jews, who don´t keep the Tora and whose culture is not Jewish, but mostly American, and some are really deep in the disgusting western pop-culture. The majority of the secular Jews who live in the holy land are not mixing with other people, so even though they don´t keep the Jewish religion, they are Jewish. On the other hand, there are the secular Jews who live abroad, mainly in the US - most of them, unfortunately, are mixing with other nations. While some of them are now Jews, if they continue like this, in 1-2 generations, none of them would be considered Jewish, and real Jews wouldn´t be able to marry them any more.
ellauri189.html on line 825: And finally we have non-Jews who call themselves Jews, like the Reformists, or Conservatives, and like people who went through Orthodox conversions but didn´t think about keeping the Tora for a second, yet they lied and made a big show to make rabies think they do intend to keep it. They are not Jewish. All they do by calling themselves Jews is confusing people.
ellauri189.html on line 827: I thought that this information might be helpful in case you encounter a Jew who doesn´t keep the Tora as well as you do (like if he eats lobsters) - it is because he is not from category A, and it is possible that he isn´t Jewish at all.
ellauri189.html on line 829: So if you are a Pashtun and you are comfortable with the fact that we are you and you are us, you are invited to our facebook group – The People of Israel – Pashtuns and Jews. If you are a Jew and you are excited you are welcome too of course.
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Side note for Jews
ellauri189.html on line 841: So a Jew who believes in the prophets and that our Talmud’s Rabbies knew what they were talking about shouldn’t doubt the tradition of the Pashtuns not mixing with other nations. And I’m not a Rav myself, but I think there might be a consequence for Halacha here – if we meet a random Pashtun, we can’t ask him to do something that is forbidden on Shabbat, serve him anything not Kosher (from the non-Kosher stuff they do eat – some of the Kosher laws the Pashtuns do keep), etc, because as the Talmud said, in their land they are the majority.
ellauri189.html on line 846: The writer earns his living as a software developer, and spends his free time trying hard to bring the people of Israel closer to God and to each other. He has huge love and respect for the Pashtun nation and he is 100% sure that Pashtuns are his brothers, Bene Israel, the children of prophets Avraham, Yishak and Yaakov.
ellauri190.html on line 52: The Kazakhs (also spelled Qazaqs; Kazakh: sg. қазақ, qazaq, [qɑˈzɑq] (audio speaker iconlisten), pl. қазақтар, qazaqtar, [qɑzɑqˈtɑr] (audio speaker iconlisten); the English name is transliterated from Russian; Russian: казахи) are a Turkic ethnic group who mainly inhabit the Ural Mountains and northern parts of Central and East Asia (largely Kazakhstan, but also parts of Russia, Uzbekistan, Mongolia and China) in Eurasia. Kazakh identity is of medieval origin and was strongly shaped by the foundation of the Kazakh Khanate between 1456 and 1465, when several tribes under the rule of the sultans Janibek and Kerei departed from the Khanate of Abu'l-Khayr Khan in hopes of forming a powerful khanate of their own. Other notable Kazakh khans include Ablai Khan and Abul Khair Khan.
ellauri190.html on line 76: It is unclear when people other than the Brodnici and Berladnici (which had a Romanian origin with large slavic influences) began to settle in the lower reaches of major rivers such as the Don and the Dnieper after the demise of the Khazar state. Their arrival is unlikely before the 13th century, when the Mongols broke the power of the Cumans, who had assimilated the previous population on that territory. It is known that new settlers inherited a lifestyle that long pre-dated their presence, including that of the Turkic Cumans and the Circassian Kassaks.
ellauri190.html on line 101: The Cumans (or Kumans), also known as Polovtsians or Polovtsy (plural only, from the Russian exonym Половцы), were a Turkic nomadic people comprising the western branch of the Cuman–Kipchak confederation. The Cumans were fierce and formidable nomadic warriors of the Eurasian Steppe who exerted an enduring influence on the medieval Balkans. They were numerous, culturally sophisticated, and militarily powerful.
ellauri190.html on line 212: The Cossacks are a predominantly East Slavic Orthodox Christian people group originating in the steppes of Eastern Europe. They were a semi-nomadic and semi-militarized people, who, while under the nominal suzerainty of various Eastern European states at the time, such as the Russian Empire or the Polish–Lithuanian Commonwealth, were allowed a great degree of self-governance in exchange for military service. The Cossacks were particularly noted for holding democratic traditions (not republican).
ellauri190.html on line 214: Early "Proto-Cossack" groups are generally reported to have come into existence within what is now Ukraine in the 13th century as the influence of Cumans grew weaker, although some have ascribed their origins to as early as the mid-8th century. Some historians suggest that the Cossack people were of mixed ethnic origin, descending from Russians, Ukrainians, Belarusians, Turks, Tatars, and others who settled or passed through the vast Steppe. Some Turkologists, however, argue that Cossacks are descendants of the native Cumans of Ukraine, who had lived there long before the Mongol invasion. But who knows, and as long as no one does, you are free to believe what you like.
ellauri190.html on line 218: The Cossacks of Zaporizhzhia, centered on the lower bends of the Dnieper, in the territory of modern Ukraine, with the fortified capital of Zaporozhian Sich. They were formally recognized as an independent state, the Zaporozhian Host, by a treaty with Poland in 1649.
ellauri190.html on line 224: The Zaporozhians gained a reputation for their raids against the Ottoman Empire and its vassals, although they also sometimes plundered other neighbors. Their actions increased tension along the southern border of the Polish–Lithuanian Commonwealth. Low-level warfare (aka cold war) took place in those territories for most of the period of the Commonwealth (1569–1795).
ellauri190.html on line 226: They inhabited sparsely populated areas in the Dnieper, Don, Terek, and Ural river basins, and played an important role in the historical and cultural development of both Ukraine and Russia. The various Cossack groups were organized along military lines, with large autonomous groups called hosts. Each host had a territory consisting of affiliated villages called stanitsa. The Cossack way of life persisted into the twentieth century, though the sweeping societal changes of the Russian Revolution disrupted Cossack society as much as any other part of Russia; many Cossacks migrated to other parts of Europe following the establishment of the Soviet Union, while others remained and assimilated into the Communist state. Cohesive Cossack-based units were organized and fought for both Germany and the Soviet Union during World War II.
ellauri190.html on line 228: After World War II, the Soviet Union disbanded the Cossack units in the Soviet Army, and many of the Cossack traditions were suppressed during the years of rule under Joseph Stalin and his successors. During the Perestroika era in the Soviet Union in the late 1980s, descendants of Cossacks moved to revive their national traditions. In 1988, the Soviet Union passed a law allowing the re-establishment of former Cossack hosts and the formation of new ones. During the 1990s, many regional authorities agreed to hand over some local administrative and policing duties to their Cossack hosts.
ellauri190.html on line 237: Kyiv, the biggest city and the capital of Ukraine, was founded, most likely, between the 600s and the 700s A.D. as a fishermen village. The first settlements were on the right bank of the Dnipro river, where now is the Podil section of the city. The first wooden fortification and the Kyiv chieftain’s castle were built uphill from the original settlement, likely in the 8th or early 9th century.
ellauri190.html on line 245: On Easter Sunday of the year 1168, a savage warlord from the Volga region, called Andrei (cynically nicknamed Bogolubsky, i.e. “God-lover”) and his horde of Finno-Ugric tribesmen (damn those Finns!) sacked and burned Kyiv to the ground. Most Kyivites were massacred. The barbarians robbed churches, even ripping off slices of gold from their domes (something that Genghiside Mongolians later never did, they were gentlemen). They stole, among others, one most precious and revered icon of the Most Holy Mother of God from a church in the Berestovo village just south of Kyiv, taking it to their land and pretending, for centuries to follow, that it was theirs. This icon to this day is known as Матерь Божья Владимирская, “the Mother of God of Vladimir-on-Klyazyma,” as if it was painted in that savage place. The 1168 massacre marked the beginning of the “brotherly” relationship between the Ukrainian people and what is now known as “Russians” (русские, not to be confused with Rusyns-Rusychi-Ukrainians). Kyiv was hit so hard that it did not fully recover for the next ~200 years. When the Mongols under Khan Batu came in 1240, Kyiv was still not fully repopulated or rebuilt, and fell a relatively easy prey to the Asian conquerors.
ellauri190.html on line 259: In the late 12th and the 13th century, the center of Rus-Ukraine moved from Kyiv to what is now northwest and west of the country, the regions of Volyn and Halychyna (Galitzia). A mighty ruler called Prince (or Duke) Danylo Romanovych, even though an Eastern Orthodox by faith, was crowned King Danylo of Rus by a Pope’s Legate. King Danylo’s capital was the city of Kholm (now Chełm, Poland). He built a magnificent city of Lviv (“The Lion’s”) for his son, Lev (Leo). Lviviä pommitetaan paraikaa rankasti.
ellauri190.html on line 267: In the 15th-16th centuries, most of what is now Ukraine belonged to the Polish-Lithuanian commonwealth (“The Republic”), but the life of the people depended to a very large extent on their local feudal lords, the Knyazi (“Princes”). Most of these lords were related to the house of Gedimin, spoke a language close to modern Belarusian and Ukrainian, and were Eastern Orthodox Christians. Yet, beginning from ~1569 (the year of the so-called Lublin Unia), these princes also swore allegiance to the Polish king, and were his vassals and courtiers. They corresponded in Latin, Polish, or their native “Old Ukrainian / Old Belarusian” Slavic language. Among them, perhaps the mightiest ruler was Prince Konstayntyn Vasyl Ostrozky. He was nicknamed “the un-crowned King of Rus,” and was, actually, offered the Polish crown several times, but refused because the kings of Poland were, traditionally, Catholics – and Prince Ostrozky wanted to remain Orthodox. He is famous for printing the first Gospels in his native language, and founding the Academy of Ostroh, a university that functions to this day.
ellauri190.html on line 269: In 1596, the so-called Union of Brest (Brestin jyräys) was signed, officially starting the Eastern Rite Catholic Church in Ukraine (a.k.a. the Greek Catholic Church). It was meant to reconcile the Orthodox Ukrainians with Rome, which was, of course, a step in the direction of more peace and prosperity. Unfortunately, at the beginning of the next, 17th, century, the secular powers began to close the traditional Orthodox parishes by force, which, of course, caused huge tensions and sparks of violence.
ellauri190.html on line 271: Also, during the 16th century, many thousands of random men, mostly young, robust, and adventure-seeking guys from all over Ukraine (compare today's immigrants), traveled to the lower Dnipro river, where the enormous rapids prevented the movement of battleships up from the Black Sea, and decided to call themselves, say, Kozaks. These Kozaks warriors wanted to defend the Orthodox Christian Ukrainian lands from the attacks of the Ottoman Turks. They founded their own city and fortress, called Sich, on the island of Khortytsya in the middle of the Dnipro river. There, they gathered in summertime, trained, and raided the steppes, fighting the Turkish and the Tatar troops from the Crimea. They also built ships and made sea raids on Istanbul and on Crimean seaports, freeing Christian captives whom the Turks and the Tatars enslaved. In winter, the Kozaks dispersed and lived close to the Dnipro banks as independent owners of their hamlets. At the beginning of the 17th century, the Kozaks became a formidable military force and a kind of a self-governing state with their own elected leaders and laws.
ellauri190.html on line 275: In 1648, a Kozak leader called Zinoviy Bohdan Khmelnytsky (Polish transliteration, Chmielnicki) started a war on the Polish crown. Initially, it was his own personal vendetta on a Polish landlord who stole his land, but very soon it grew into a colossal uprising of the Kozaks and Ukrainian peasants against their Polish landlords. The people fought (the way they knew how) against the feudal oppression, as well as against forced Catholicization and Polonization of Ukraine. Unfortunately, it turned into a fratricide. (Sorry Poles, of course we are on the same side now.) The main adversary of Khmelnytsky was Prince Yarema (Jeremiah) Korybut-Vyshnevetsky, a Rusyn-Ukrainian, a noble valiant knight and a great statesman who, nonetheless, kept his allegiance to the Polish king (whom he personally hated, but could not break his knight’s oath of loyalty). Both sides resorted to unspeakable cruelties. Most tragically, Khmelnysky, a brave warrior as he was, turned out to be a horribly short-sighted politician. In January 1654, he essentially surrendered Ukraine to Muscovy, approving what he thought was a temporary military union against the Republic but turned out to be the beginning of the “Russian” (actually Muscovite) occupation of Ukraine. It just goes to show: give a pinky finger to the Russkies and they take the whole hand.
ellauri190.html on line 277: By 1659, the two outstanding sons of Ukraine, a Kozak general Ivan Vyhovsky and an eccentric scholar-nobleman Yuriy Nemyrych conceived what became known as the Union of Hadyach. It was a unique document, which, essentially, argued in favor of the Polish-Lithuanian Commonwealth transforming into the commonwealth of Poland, Lithuania, and Ukraine. Vyhovsky and Nemyrych proposed to establish a Great Principality of Ukraine on par with the Kingdom of Poland and the Great Duchy of Lithuania. And it was a unique historical moment, because in July 1659 the Ukrainian troops won a huge battle against the Muscovite army near the city of Konotop, totally crushing the Muscovites and proving that Ukraine did not need the “friendship” of the tyrannic Tzars. (See the analogy?) If the Hadyach Union had been approved by the Sejm of the Republic, Ukraine would perhaps have become a more European country and would progressively move toward full Western style independence. Again, tragically, it did not happen. Nemyrych was killed at a duel, and Vyhovsky forced to resign by populists who hated him because of his aristocratic blood and his alleged (rather than actual) love of things Polish. Without these two luminaries, the Sejm did not even bother to convene for discussions on the Hadyach Union, making it into a useless piece of paper. It was later “adopted,” but in such a distorted version that it excluded its main point, the creation of the Ukrainian state. Sellasta se on. Ukrainan, Puolan ja Baltian historia osoittaa, miten vaikeaa on merkata reviiriä jollei sitä ole valmiixi maastoon merkitty.
ellauri190.html on line 279: By the end of the 17th century, the newly forming Russian Empire under Tzar Peter I established its reign over the Ukrainian lands to the east of the Dnipro river, ceding the western part of Ukraine to the Republic (which, in turn, evolved more and more into the Polish monarchy rather than the Polish-Lithuanian Commonwealth of the old days). In 1702, a great son of Ukraine, a giant of military strategy, diplomacy, and statesmanship, Ivan Mazepa, being the Kozak leader of the eastern part of Ukraine, suppressed the uprising of Paliy on the other (Western) side of the Dnipro and added huge parts of the country to his control. It was a big step toward the unification and freedom of Ukraine. Moreover, in 1709 Mazepa joined his forces with the Swedish king Charles XII (haha, the gay) against Tzar Peter, hoping to rid his dear mother Ukraine from slavery in the captivity of the Tzars. And again… tragically, Mazepa managed to gather less manpower than he hoped to gather, because the populist agitators slandered him in their massive propaganda campaign (no doubt, directed from Muscovy), portraying him in the eyes of the Ukrainian Kozaks as a rich aristocrat who cares nothing about the “simple people,” a clandestine Catholic (or Protestant), and overall “not really Ukrainian.” (This tragedy will repeat itself in 1918 and in 2019.) Mazepa’s loyalists were defeated together with the Swedes, and Ukraine lost her historical chance for yet another time. But third time is a charm! Nobody will blame a Jew for being on the side of the catholics!
ellauri190.html on line 281: The Cossack structure arose, in part, in response to the struggle against Tatar raids. Socio-economic developments in the Polish-Lithuanian Commonwealth were another important factor in the growth of the Ukrainian Cossacks. During the 16th century, serfdom was imposed because of the favorable conditions for grain sales in Western Europe. This subsequently decreased the locals' land allotments and freedom of movement. In addition, the Polish-Lithuanian Commonwealth government attempted to impose Catholicism, and to Polonize the local Ukrainian population. The basic form of resistance and opposition by the locals and burghers was flight and settlement in the sparsely populated steppe.
ellauri190.html on line 283: But the nobility obtained legal ownership of vast expanses of land on the Dnipro from the Polish kings, and then attempted to impose feudal dependency on the local population. Landowners utilized the locals in war, by raising the Cossack registry in times of hostility, and then radically decreasing it and forcing the Cossacks back into serfdom in times of peace. This institutionalized method of control bred discontent among the Cossacks. By the end of the 16th century, they began to revolt, in the uprisings of Kryshtof Kosynsky (1591–1593), Severyn Nalyvaiko (1594–1596), Hryhorii Loboda (1596), Marko Zhmailo (1625), Taras Fedorovych (1630), Ivan Sulyma (1635), Pavlo Pavliuk and Dmytro Hunia (1637), and Yakiv Ostrianyn and Karpo Skydan (1638). All were brutally suppressed and ended by the Polish government.
ellauri190.html on line 287: As a result of the mid–17th century Khmelnytsky Uprising, the Zaporozhian Cossacks briefly established an independent state, which later became the autonomous Cossack Hetmanate (1649–1764). It was placed under the suzerainty of the Russian Tsar from 1667, but was ruled by local hetmans for a century. The principal political problem of the hetmans who followed the Pereyeslav Agreement was defending the autonomy of the Hetmanate from Russian/Muscovite centralism. The hetmans Ivan Vyhovsky, Petro Doroshenko and Ivan Mazepa attempted to resolve this by separating Ukraine from Russia.
ellauri190.html on line 291: The Ukrainian hetman Ivan Vyhovsky, who succeeded Khmelnytsky in 1657, believed the Tsar was not living up to his responsibility. Accordingly, he concluded a treaty with representatives of the Polish king, who agreed to re-admit Cossack Ukraine by reforming the Polish-Lithuanian Commonwealth to create a third constituent, comparable in status to that of the Grand Duchy of Lithuania. The Union of Hadiach provoked a war between the Cossacks and the Muscovites/Russians that began in the fall of 1658. Tää taitaa olla aika lailla sitä mistä tässä sodassakin (sori, demilitarisaatiossa) on kysymys. Kasakat on taas ottamassa hatkat ja siirtymässä vastapuolelle.
ellauri190.html on line 293: In June 1659, the two armies met near the town of Konotop. One army comprised Cossacks, Tatars, and Poles, and the other was led by a top Muscovite military commander of the era, Prince Aleksey Trubetskoy. After terrible losses, Trubetskoy was forced to withdraw to the town of Putyvl on the other side of the border. The battle is regarded as one of the Zaporizhian Cossacks' most impressive victories. Oliko tää tunari Trubetskoy sen fonologin sukua? Kylä varmaan niin. Tällä kertaa kasakat ja tattarit oli samalla puolella. Varmaan vilkuilivat vähän päästä olan yli.)
ellauri190.html on line 299: Cossack numbers increased when the warriors were joined by peasants escaping serfdom in Russia and dependence in the Commonwealth. Attempts by the szlachta to turn the Zaporozhian Cossacks into peasants eroded the formerly strong Cossack loyalty towards the Commonwealth. The government constantly rebuffed Cossack ambitions for recognition as equal to the szlachta. Plans for transforming the Polish–Lithuanian two-nation Commonwealth into a Polish–Lithuanian–Ruthenian Commonwealth made little progress, due to the unpopularity among the Ruthenian szlachta of the idea of Ruthenian Cossacks being equal to them and their elite becoming members of the szlachta. The Cossacks' strong historic allegiance to the Eastern Orthodox Church also put them at odds with officials of the Roman Catholic-dominated Commonwealth. Tensions increased when Commonwealth policies turned from relative tolerance to suppression of the Eastern Orthodox Church after the Union of Brest. The Cossacks became strongly anti-Roman Catholic, an attitude that became synonymous with anti-Polish. Did that make them any more pro-Russian? Naah.
ellauri190.html on line 303: Novorossiya (Russian: Новороссия, tr. Novorossija, IPA: [nəvɐˈrosːʲɪjə] (audio speaker iconlisten); Ukrainian: Новоросія, romanized: Novorosija; Romanian: Noua Rusie, Polish: Noworosja), literally New Russia, is a historical term of the Russian Empire denoting a region north of the Black Sea. In Ukraine the territory was better known as Stepovyna (Steppeland) or Nyz (Lower land). It was formed as a new imperial province of Russia (Novorossiya Governorate) in 1764 from military frontier regions along with parts of the southern Hetmanate in preparation for war with the Ottomans. Bessarabit kazoivat sivusta ja soittelivat Klezmeriä.
ellauri190.html on line 313: Little Russia (Russian: Малороссия/Малая Россия, romanized: Malaya Rossiya/Malorossiya; Ukrainian: Малоросія/Мала Росія, romanized: Malorosiia/Mala Rosiia), also known in English as Malorussia, Little Rus' (Russian: Малая Русь, romanized: Malaya Rus'; Ukrainian: Мала Русь, romanized: Mala Rus', and Rus' Minor (from Greek: Μικρὰ Ῥωσία, romanized: Mikrá Rosía), is a historical non-native name (or exonym) for Ukraine. The first use of such names has been attributed to Bolesław-Jerzy II, ruler of Ruthenia and Galicia-Volhynia, who in 1335 signed his decrees Dux totius Russiæ minoris.
ellauri190.html on line 341: Sargon of Akkad, also known as Sargon the Great "the Great King" was a Semitic Akkadian emperor famous for his conquest of the Sumerian city-states in the 23rd and 22nd centuries BC. The founder of the Dynasty of Akkad, Sargon reigned durin...
ellauri190.html on line 448: Alp Arslan was the second Sultan of the Seljuq Empire and great-grandson of Seljuq, the eponymous founder of the dynasty. His real name was Muhammad bin Dawud Chaghri, and for his military prowess, personal valour, and fighting skills he ob...
ellauri190.html on line 529: Francisco Pizarro was a Conquistador who seized the Inca empire for Spain. In 1510 he enrolled in an expedition of exploration in the New World, and three years later he joined Vasco Núñez de Balboa on the expedition that discovered the Pac...
ellauri190.html on line 539: Babur was a Muslim conqueror from Central Asia who, following a series of setbacks, finally succeeded in laying the basis for the Mughal dynasty of India. He was a direct descendant of Timur through his father, and a descendant also of Geng...
ellauri191.html on line 36: To Alfred Nobel in 1866, in recognition of a step forward into making bombs, which has helped growth explosion in a lot of ways. ellauri191.html on line 194:
"not only in consideration of his deep learning and critical research, but above all as a tribute to the creative energy, freshness of style, and lyrical force which characterize his poetic masterpieces"
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"in consideration of the power of observation, originality of imagination, virility of ideas and remarkable talent for narration that characterize the creations of this world-famous author"
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"in recognition of his earnest search for truth, his penetrating power of thought, his wide range of vision, and the warmth and strength in presentation with which in his numerous works he has vindicated and developed an idealistic philosophy of life"
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"for his varied and rich poetry, which is inspired by lofty ideals"
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"for his authentic descriptions of present-day life in Denmark"
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"for his work which is marked by both idealism and humanity, its stimulating satire often being infused with a singular poetic beauty"
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"for her idealistically inspired writings, which with plastic clarity picture the life on her native island and with depth and sympathy deal with human problems in general"
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"principally for her powerful descriptions of Northern life during the Middle Ages"
ellauri191.html on line 577:
"principally for his great novel, Buddenbrooks, which has won steadily increased recognition as one of the classic works of contemporary literature"
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"for his vigorous and graphic art of description and his ability to create, with wit and humour, new types of characters"
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"for the strict artistry with which he has carried on the classical Russian traditions in prose writing"
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"for his bold and ingenious revival of dramatic and scenic art"
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"for the power, honesty and deep-felt emotions of his dramatic works, which embody an original concept of tragedy"
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"for the artistic power and truth with which he has depicted human conflict as well as some fundamental aspects of contemporary life in his novel cycle Les Thibault"
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"for her rich and truly epic descriptions of peasant life in China and for her biographical masterpieces"
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"for his deep understanding of his country's peasantry and the exquisite art with which he has portrayed their way of life and their relationship with Nature"
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"for the rare strength and fertility of his poetic imagination with which is combined an intellectual curiosity of wide scope and a bold, freshly creative style"
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"for her lyric poetry, which inspired by powerful emotions, has made her name a symbol of the idealistic aspirations of the entire Latin American world"
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"for his inspired writings, which while growing in boldness and penetration, exemplify the classical humanitarian ideals and high qualities of style"
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"for his comprehensive and artistically significant writings, in which human problems and conditions have been presented with a fearless love of truth and keen psychological insight"
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"for his outstanding, pioneer contribution to present-day poetry"
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"for his powerful and artistically unique contribution to the modern American novel"
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"for the artistic vigour and true independence of mind with which he endeavours in his poetry to find answers to the eternal questions confronting mankind"
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"for the deep spiritual insight and the artistic intensity with which he has in his novels penetrated the drama of human life"
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"for his mastery of historical and biographical description as well as for brilliant oratory in defending exalted human values"
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"for his mastery of the art of narrative, most recently demonstrated in The Old Man and the Sea, and for the influence that he has exerted on contemporary style"
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"for his vivid epic power, which has renewed the great narrative art of Iceland"
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"for his lyrical poetry, which in Spanish language constitutes an example of high spirit and artistical purity"
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"for his important literary production, which with clear-sighted earnestness illuminates the problems of the human conscience in our times"
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"for his important achievement both in contemporary lyrical poetry and in the field of the great Russian epic tradition"
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"for his lyrical poetry, which with classical fire expresses the tragic experience of life in our own times"
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"for the soaring flight and the evocative imagery of his poetry, which in a visionary fashion reflects the conditions of our time"
ellauri191.html on line 1060:
"for the epic force with which he has traced themes and depicted human destinies drawn from the history of his country"
ellauri191.html on line 1077:
"for his realistic and imaginative writings, combining as they do sympathetic humour and keen social perception"
ellauri191.html on line 1093:
"for his eminent lyrical writing, inspired by a deep feeling for the Hellenic world of culture"
ellauri191.html on line 1109:
"for his work, which rich in ideas and filled with the spirit of freedom and the quest for truth, has exerted a far-reaching influence on our age"
ellauri191.html on line 1125:
"for the artistic power and integrity with which, in his epic of the Don, he has given expression to a historic phase in the life of the Russian people"
ellauri191.html on line 1144:
"for his profoundly characteristic narrative art with motifs from the life of the Jewish people"
ellauri191.html on line 1159:
"for her outstanding lyrical and dramatic writing, which interprets Israel's destiny with touching strength"
ellauri191.html on line 1178:
"for his livid literary achievement, deep-rooted in the national traits and traditions of Indian peoples of Latin America"
ellauri191.html on line 1195:
"for his narrative mastery, which with great sensibility expresses the essence of the Japanese mind"
ellauri191.html on line 1212:
"for his writing, which – in new forms for the novel and drama – in the destitution of modern man acquires its elevation"
ellauri191.html on line 1229:
"for the ethical force with which he has pursued the indispensable traditions of Russian literature"
ellauri191.html on line 1248:
"for a poetry that with the action of an elemental force brings alive a continent's destiny and dreams"
ellauri191.html on line 1266:
"for his writing, which through its combination of a broad perspective on his time and a sensitive skill in characterization has contributed to a renewal of German literature"
ellauri191.html on line 1284:
"for an epic and psychological narrative art, which has introduced a new continent into literature"
ellauri191.html on line 1301:
"for a narrative art, farseeing in lands and ages, in the service of freedom"
ellauri191.html on line 1316:
"for writings that catch the dewdrop and reflect the cosmos"
ellauri191.html on line 1332:
"for his distinctive poetry, which, with great artistic sensitivity, has interpreted human values under the sign of an outlook on life with no illusions"
ellauri191.html on line 1349:
"for the human understanding and subtle analysis of contemporary culture that are combined in his work"
ellauri191.html on line 1365:
"for a creative poetic writing, which illuminates man's condition in the cosmos and in present-day society, at the same time representing the great renewal of the traditions of Spanish poetry between the wars"
ellauri191.html on line 1382:
"for his impassioned narrative art which, with roots in a Polish-Jewish cultural tradition, brings universal human conditions to life"
ellauri191.html on line 1400:
"for his poetry, which, against the background of Greek tradition, depicts with sensuous strength and intellectual clear-sightedness modern man's struggle for freedom and creativeness"
ellauri191.html on line 1434:
"for writings marked by a broad outlook, a wealth of ideas and artistic power"
ellauri191.html on line 1451:
"for his novels and short stories, in which the fantastic and the realistic are combined in a richly composed world of imagination, reflecting a continent's life and conflicts"
ellauri191.html on line 1468:
"for his novels, which with the perspicuity of realistic narrative art and the diversity and universality of myth, illuminate the human condition in the world of today"
ellauri191.html on line 1484:
"for his poetry, which endowed with freshness, and rich inventiveness provides a liberating image of the indomitable spirit and versatility of man"
ellauri191.html on line 1534:
"for an all-embracing authorship, imbued with clarity of thought and poetic intensity"
ellauri191.html on line 1551:
"who, through works rich in nuance – now clear-sightedly realistic, now evocatively ambiguous – has formed an Arabian narrative art that applies to all mankind"
ellauri191.html on line 1568:
"for a rich and intensive prose, which with restrained compassion forms a challenging vision of man's vulnerability"
ellauri191.html on line 1583:
"for impassioned writing with wide horizons, characterized by sensuous intelligence and humanistic integrity"
ellauri191.html on line 1616:
"for a poetic oeuvre of great luminosity, sustained by a historical vision, the outcome of a multicultural commitment"
ellauri191.html on line 1633:
"who in novels characterized by visionary force and poetic import, gives life to an essential aspect of American reality"
ellauri191.html on line 1649:
"who with poetic force creates an imagined world, where life and myth condense to form a disconcerting picture of the human predicament today"
ellauri191.html on line 1665:
"for works of lyrical beauty and ethical depth, which exalt everyday miracles and the living past"
ellauri191.html on line 1682:
"for poetry that with ironic precision allows the historical and biological context to come to light in fragments of human reality"
ellauri191.html on line 1730:
"whose frolicsome black fables portray the forgotten face of history"
ellauri191.html on line 1746:
"for an oeuvre of universal validity, bitter insights and linguistic ingenuity, which has opened new paths for the Chinese novel and drama"
ellauri191.html on line 1763:
"for having united perceptive narrative and incorruptible scrutiny in works that compel us to see the presence of suppressed histories"
ellauri191.html on line 1780:
"for writing that upholds the fragile experience of the individual against the barbaric arbitrariness of history"
ellauri191.html on line 1813:
"for her musical flow of voices and counter-voices in novels and plays that with extraordinary linguistic zeal reveal the absurdity of society's clichés and their subjugating power"
ellauri191.html on line 1830:
"who in his plays uncovers the precipice under everyday prattle and forces entry into oppression's closed rooms"
ellauri191.html on line 1846:
"who in the quest for the melancholic soul of his native city has discovered new symbols for the clash and interlacing of cultures"
ellauri191.html on line 1910:
"for his cartography of structures of power and his trenchant images of the individual's resistance, revolt, and defeat"
ellauri191.html on line 1978:
"for the art of memory with which he has evoked the most ungraspable human destinies and uncovered the life-world of the Occupation"
ellauri191.html on line 1994:
"for her polyphonic writings, a monument to suffering and courage in our time"
ellauri191.html on line 2011:
"for having created new poetic expressions within the great American lyrical tradition"
ellauri191.html on line 2027:
"who, in novels of great emotional force, has uncovered the abyss beneath our illusory sense of connection with the world"
ellauri191.html on line 2043:
"for a narrative imagination that with encyclopedic passion represents the crossing of boundaries as a form of life"
ellauri191.html on line 2059:
"for an influential work that with linguistic ingenuity has explored the periphery and the specificity of human experience"
ellauri191.html on line 2077:
"for her unmistakable poetic voice that with austere beauty makes individual existence universal"
ellauri191.html on line 2094:
"for his uncompromising and compassionate penetration of the effects of colonialism and the fate of the refugee in the gulf between cultures and continents"
ellauri191.html on line 2113:
"for the courage and clinical acuity with which she uncovers the roots, estrangements and collective restraints of personal memory"
ellauri191.html on line 2145: From 1901 to 1912, the committee, headed by the conservative Carl David af Wirsén, weighed the literary quality of a work against its contribution towards humanity's struggle 'toward the ideal'. Leo Tolstoy, Henrik Ibsen, Émile Zola, and Mark Twain were rejected in favour of authors little read today. The choice of philosopher Rudolf Eucken as Nobel laureate in 1908 is widely considered to be one of the worst mistakes in the history of the Nobel Prize in Literature. The main candidates for the prize that year were poet Algernon Swinburne and author Selma Lagerlöf, but the Academy were divided between the candidates and, as a compromise, Eucken, representative of the Academy's interpretation of Nobel's "ideal direction", was launched as an alternative candidate that could be agreed upon. Solzhenitsyn did not accept the award and prize money until 10 December 1974, after he was deported from the Soviet Union. Swedish Academy member Artur Lundkvist had argued that the Nobel Prize in Literature should not become a political prize and questioned the artistic value of Solzhenitsyn's work. The award to Camilo José Cela was controversial as he had moved voluntarily from Madrid to Galicia during the Spanish Civil War in order to join Franco's rebel forces there as a volunteer.A member of the Swedish Academy, Knut Ahnlund, who had not played an important role in the Academy since 1996, protested against the choice of the 2004 laureate, Elfriede Jelinek; Ahnlund resigned, alleging that selecting Jelinek had caused "irreparable damage" to the reputation of the award.
ellauri192.html on line 45: Prince Nikolai Sergeyevich Trubetzkoy (Russian: Никола́й Серге́евич Трубецко́й, IPA: [trʊbʲɪtsˈkoj]; 16 April 1890 – 25 June 1938) was a Russian linguist and historian whose teachings formed a nucleus of the Prague School of structural linguistics. He is widely considered to be the founder of morphophonology. He was also associated with the Russian Eurasianists.
ellauri192.html on line 53: Trubetzkoy oli strukturalismin patriarkkoja Roman Jakobsonin kaa, jota Lévi-Strauss koitti kaupata myös antropologiaan. Kielitieteessä se meni kaupaxi kuin siimaa, aina Chomskyyn saakka, joka antoi sille kuoliniskun transformaatioilla. Sillä kuten muistetaan, strukturalismin komplexisuus jää Chomskyn luokkaan 2. Trubetzkoyn fonologia hoituu enimmäxeen vielä yxinkertaisemmilla, luokan 3 äärellisillä automaateilla, joiden parissa Kimmo Koskenniemi jaxoi puuhastella koko uransa. Vaikka mitä väliä noilla Chomskyn yläluokilla on tekoälyn kannalta? Nehän perustuu äärettömyyden idealisaatioon. Neuroverkot osoittavat ettei sellaisia enää tarvita. Ajamalla äärellisen tilan mallia liukuluvuilla voi tavallisen nörtin pelikoneen grafiikkakorteilla simuloida aapan aivotoimintaa niin hyvin ettei sen oma aivokuori pysy mukana. Kukas sitä enempää älyä voi enää vaatia?
ellauri192.html on line 55: The Prague linguistic circle included the Russian émigrés Roman Jakobson, Nikolai Trubetzkoy, and Sergei Karcevskiy, as well as the famous Czech literary scholars René Wellek and Jan Mukařovský. The instigator of the circle, and its first president until his death in 1945, was the Czech linguist Vilém Mathesius. After the Czechoslovak coup d'état of 1948, the circle was disbanded in 1952 (another marked year), but the Prague School continued as a major force in linguistic functionalism.
ellauri192.html on line 59: Valentin Kiparskyn ja hänen toisen vaimonsa Dagmarin (o.s. Jaatinen) yhdysvaltalaistunut poika Paul Kiparsky (s. 28. tammikuuta 1941 Helsinki) opiskeli MIT:issä ja on Stanfordin yliopiston kielitieteen professori. Hän on merkittävällä urallaan tutkinut monien hullumpienkin ilmiöiden ohella (mm. Sanskritin) suomen kieleen liittyviä kysymyksiä. Hän on jo yli 80-vuotias. Hän riiteli 1. vaimonsa Carol Kiparskyn kanssa niin ärhäkästi että myöhästyivät ruualta, ja meni Californiassa Seijan kanssa rypyammeeseen, sellaiseen ulkosammioon, joka oli silloin uusinta muotia. En mennyt mukaan. Olen kahdellakin tapaa siis Prahan koulukunnan perillinen suoraan alenevassa polvessa: Juutalainen Morris Halle oli juutalaisen Jakobsonin oppilas, ja aateliset Kiparskyt saivat oppia vähintään yhtä aateliselta Trubetskoilta. Halle vittuili mulle kun olin masentunut, ja koitti syöttää suffixeja ja puffixeja lohtunamixi. Paul oli kiltti ja auttoi missä voi.
ellauri192.html on line 77: Jakobson escaped from Prague in early March 1939 via Berlin for Denmark, where he was associated with Louis Hjelmslev's Copenhagen linguistic circle. He fled to Norway on 1 September 1939, and in 1940 walked across the border to Sweden, where he continued his work at the Karolinska Hospital (with works on footsores, aphasia and language competence). When Swedish colleagues feared a possible German occupation, he managed to leave on a cargo ship, together with Ernst Cassirer (the former rector of Hamburg University) to New York City in 1941 to become part of the wider community of intellectual émigrés who fled there.
ellauri192.html on line 87: referential (: contextual information)
ellauri192.html on line 109: The selection of Sully Prudhomme as the first winner of the literature prize was not met with great enthusiasm by the press. As Gunnar Ahlstrom records, a commentator for a popular Swedish daily wrote:
ellauri192.html on line 129: “Tout vivant n’a qu’un but: persévérer à vivre; / … Esclave de ce but qu’il n’eut point à choisir, / Il voue entiérement sa force à le poursuivre”
ellauri192.html on line 202: Tous les forfaits commis et tous les maux soufferts : Kaikkia konnantöitä eikä kärsittyjä pahoja;
ellauri192.html on line 248: format&fit=max&s=37a57f223da04cee79a7a82844ef5c58" />
ellauri192.html on line 249: Swedish academy member Katarina Frostenson and her husband, Jean-Claude Arnault, who is doing time for of multiple sexual assaults. ellauri192.html on line 253: It is exceedingly rare for the sort of internal squabble and mutual doubt which marked the 1983 award to William Golding to reach public ears. The customary mien is one of ceremonious and bland self-evidence.
ellauri192.html on line 255: The Nobel Prize in Literature 1984 was awarded to Jaroslav Seifert "for his poetry which endowed with freshness, sensuality and rich inventiveness provides a liberating image of the indomitable spirit and versatility of man."
ellauri192.html on line 257: Jaroslav Seifert was born in Zizkov, a suburb of Prague, Czechoslovakia (now the Czech Republic). Seifert was one of the pioneers of modernist poetry and literature in his native country. He also worked as a journalist and translator. The period after the World War II was a disappointment for Seifert, who had been hoping for a brighter and freer future. Instead the Communist government imposed a repressive policy in which poets were expected to write political propaganda. Seifert became involved in attempts at reforms with the increased freedom implemented in his native country, such as the Prague Spring of 1968 and the Charta 77 movement.
ellauri192.html on line 261: There is no objective measure, no slide rule for magnitude in literature. Balzac was convinced that Mrs. Ann Radcliffe, the purveyor of Gothic terror, was a finer writer than Stendhal, whom he admired. Tolstoy, one of the two writers who have freely refused the Prize - Sartre in 1964 was the other (Bob Dylan meant to be the 3rd until the Swedes upped the ante) - found Shakespeare's ''King Lear'' to be a puerile mess ''beneath serious criticism.'' (mitä se kieltämättä onkin, tai oikeammin setämiehen keitos). The only major fiction to come out of the American experience of World War II, James Gould Cozzens' fiction ''Guard of Honor,'' has fallen into oblivion, deservedly.
ellauri192.html on line 263: THE trouble, of course, is that the actual record of choices made by the Swedish Academy for the Nobel Prize in Literature has been capricious and, in too many cases, insulting to critical intelligence. Given the fact that no literary ranking can be either proved or falsified objectively; given the inevitable time lag of taste and renown behind the radical, private advance of genius; errors, oversight, delays in recognition until they guys were dead were unavoidable from the outset. But even when every allowance is made, the record of ''the bounty of Sweden'' (Yeats's candid phrase when he received the Nobel in 1923) is a poor one.
ellauri192.html on line 265: The very first selection was ominous. Both the name and the verse of Sully Prudhomme seem to herald those grounds of unctuous competence, of the official middle ground, so frequently adopted by the Nobel judges. But Prudhomme is by no means the pits. Take Bob Dylan for instance.
ellauri192.html on line 269: Taking into sympathetic account the widest margin of human error, is it possible to take seriously an institution and procedure that passes over the majority of the greatest novelists and renewers of prose in the modern age? James Joyce, Marcel Proust, Franz Kafka (whose presence towers over our sensual literature and of the meaning of a bug, quite a feat for a little man who one should not expect to tower over anything much), Thomas Hardy, Joseph Conrad, Henry James, Andre Malraux, Hermann Broch, Robert Musil, D. H. Lawrence, either escaped the notice of or were, on nomination, rejected by the Nobel committee. Can one defend a jury which prefers the art of Pearl Buck (1938) to that of, say, Virginia Woolf? Paul Claudel, a picee of shit whose dramas we can set fairly beside those of Aeschylus and of Shakespeare just to scare people, never received the accolade. Paul Heyse was chosen, not Bertolt Brecht. Galsworthy is a Nobel, not Carlo Emilio Gadda, one of the most original and inventive writers of fiction in this century. Who the fuck is he? Composer of In-a-Gadda-da-Vida? No that was Iron Butterfly, and a good piece it was indeed.
ellauri192.html on line 275: But why? It is because it is the Swedes that make the choice, not an internationally chosen jury of important influencers like The New York Times. The disturbingly fallible performance of the Nobel committee for literature is the inevitable mirror of the patrician parochialism of the self-perpetuating selectors.
ellauri192.html on line 277: It is this natural parochialism that accounts for the awkward plethora of Scandinavian winners. Charity does seem to begin at home. The catalogue runs from the Swedish poet Verner von Heidenstam, crowned in 1916, and the Danish novelist Karl Gjellerup, chosen a year later, to Frans Eemil Sillanpaa of Finland and the more recent ''in-house'' choice of Harry Martinson. Of this longish list, only Knut Hamsun (1920) is an undoubtedly major nazi figure. Sillanpaa is so pathetic we don't even bother to find the outlandish dots that apparently mar his name.
ellauri192.html on line 283: THIS same bias extends to literary forms. We look in vain on the Nobel register for the experimental, formally subversive, controversial movements and texts that distinguish modernism. No Surrealist has been rewarded, no major Expressionist, no poet or playwright out of the seminal world of Dada or absurdism (Andre Breton, Hugo Ball, Gertrude Stein). The boat is not to be rocked. On august occasion, lyric eroticism and even sorrowful homosexuality are admitted to Parnassus. Radical sexual play in style, in ''amoral'' revaluation, are vetoed. The liberating sensualists, such as John Cowper Powys, supreme in English fiction after Hardy, are left out. Colette is nowhere to be found. Her heir in sensuous contrivance, Nabokov, was blackballed.
ellauri192.html on line 285: Powys is fortunately dead by now, so he is out of the contest. Some sort of self-made philosopher, or rather a self-help man, who went on tours in the U.S. and got a following from the expatriates. These works were frequently bestsellers, especially in the United States, like "In Defence of Sensuality". BTW, Hardy is an gooey-romantic piece of shit as well.
ellauri192.html on line 287: Lastly, there is the rumor of the blacklist. No outside observer can show that any such list exists, let alone how and when it was explicitly arrived at. But there are stubborn, unsettling indications. Behind them stands the enigmatic figure and afterlife of Dag Hammerskjold. In one or two cases, the choice of laureate seems to have been largely his. His chill displeasures seem not only to have had great influence, but to persist beyond the grave. The list of lepers, for motives which may, in some masked degree, go back to Hammarskjold's own politics and arcane sexuality, is rumored to include Graham Greene, G"unter Grass and Borges, as it did Malraux (passed over, to de Gaulle's just anger, in favor of a French poet-diplomat close to Hammarskjold, viz. Saint-John Perse). The mere fact that the Nobel Prize in Literature has long passed Borges by suffices to put the whole institution in doubt. But whether any such blacklist is real remains baffled conjecture.
ellauri192.html on line 295: Handke, the 2019 winner, is an Austrian writer almost as well known for his vocal defense of Serbian war criminal Slobodan Milosevic as for his highly-regarded novels, plays and films.
ellauri192.html on line 297: While Tokarczuk’s win has been widely lauded — The Guardian declared her “the dreadlocked feminist winner the Nobel needed” (aargh! will some future prize go to Estonia's own bluewig girl Sofi Oxanen?) — Handke’s provoked immediate and widespread displeasure. PEN America, an organization that advocates for writers’ liberty, wrote that it was “dumbfounded by the selection of a writer who has used his public voice to undercut historical truth and offer public succor to perpetrators of genocide.” The Slovenian public intellectual Slavoj Žižek told the Guardian that “In 2014, Handke called for the Nobel to be abolished, saying it was a ‘false canonisation’ of literature. The fact that he got it now proves that he was right.”
ellauri192.html on line 301: 2014 also marked the release of Tokarczuk’s most ambitious work, “The Books of Jacob,” the novel that set off much of the rancor directed at her by Polish nationalists. The book, which has yet to appear in English, is centered on the historical figure of Jakub Frank, a Jewish-born 18th-century religious leader. Frank, believed to have been born with the name Jakub Leibowicz, oversaw a messianic sect that incorporated significant portions of Christian practice into Judaism; he led mass baptisms of his followers. As Ruth Franklin reported in a New Yorker profile this past summer, Tokarczuk spent almost a decade researching Frank and the Poland in which he lived. The result is a book that, by the account of those who have read it, delivers a picture of the many intricate and unpredictable ways in which the story of Poland is tied to the story of its Jews. “There’s no Polish culture without Jewish culture,” Tokarczuk told Franklin. What else is new, asks Isaac Singer. Tokarczuk is not a Jewess, Tokarczuk considers herself a disciple of Carl Jung and cites his psychology as an inspiration for her literary work.
ellauri192.html on line 303: The novel’s release shortly predated an escalation in Polish nationalism tied to the Law and Justice party’s ascent to power in 2015. But the forces that fueled that escalation were already prevalent. When Tokarczuk accepted the Nike Prize, the country’s highest literary honor, for “The Books of Jacob,” she said in a speech that the country had “committed horrendous acts as colonizers, as a national majority that suppressed the minority, as slaveowners, and as the murderers of Jews.” She was quickly inundated by threats so alarming that her publishers briefly hired bodyguards. In the five years since, she has witnessed the Law and Justice party take an increasingly hard line on censoring certain conversations about Poland’s relationship with Jews. In 2016, the government began a campaign against the Princeton historian Jan Gross, known for his groundbreaking work on the massacre at Jedwabne, in which Poles murdered 1,600 of their Jewish neighbors. In 2018, the Law and Justice party’s government made it illegal to blame Poland or Polish nationals for Nazi crimes. POLIN, a groundbreaking Polish museum of Jewish history, has been leader-less for five months, as its director, who oversaw a number of exhibits highly critical of Poland’s policy toward Jews, awaits official reappointment — despite having been re-approved for the job.
ellauri192.html on line 305: “The subject of my book [‘The Books of Jacob’] — a multicultural Poland — was not comfortable for proponents of this new version of history,” Tokarczuk told PEN Transmissions, a journal run by the English iteration of PEN, in May, 2018. She was taken by surprise by the amount of rage the book provoked — not to mention her comment on receiving the Nike sneakers. But rather than retreat, she has continued to speak out on behalf of the communities she sees her government as wishing to sideline. In a January op-ed for The New York Times following a Polish radical’s on-air murder of the open-minded young Gdansk mayor Pawel Adamowicz, Tokarczuk wrote of a Polish populist narrative that “scapegoats… the so-called crazy leftists, queer-lovers, Germans, Jews, European Union puppets, feminists, liberals and anyone who supports immigrants.”
ellauri192.html on line 309: So on the one hand is Tokarczuk, a proponent of multiculturalism who has remained vocal despite facing profound antagonism for her stance — and grown more so since her first major encounter with that antagonism in 2014. And on the other is Handke, eulogizer of Milsoevic, who dictated the Bosnian genocide during the Balkan wars of the 1990s and died while on trial for war crimes against the Hague. He too has remained committed to his position; the “go to hell” of 2014, one of his last known public comments on the matter, speaks volumes. But has it worked? No here we are as before, giving hell to him.
ellauri192.html on line 315: Bob Dylan was given the prize in 2016, and promptly showed the literary bad boys how a real rock star behaves, treating the academy with sustained contempt for months and piling humiliation on to the ridicule his award had already invited.
ellauri192.html on line 319: Records of nominations are strictly kept secret for 50 years until they are made publicly available. Currently, the nominations submitted from 1901 to 1971 are available.
ellauri192.html on line 321: Since 1901 to 1971, there have been 787 writers coming from different parts of the world nominated for the Nobel Prize in Literature, 67 of which were awarded the prize and Albert Schweitzer was awarded by Nobel Peace Prize on 1953. 12 more writers from these nominees were awarded after 1971 and Elie Wiesel was awarded by Nobel Peace Prize on 1986. Only 72 women had been nominated for the prize starting with Malwida von Meysenburg who was nominated once for the year 1901 and 6 of them have been awarded after all. 10% of the nominees, 5% of the awards. Bra jobb, kulturprofilerna! Kom igen!
ellauri192.html on line 327: His poetry, said James Ragan, director of the USC graduate school’s professional writing program, “was at all times optimistic, reflecting a championing of the human self. I think that’s primarily why he was awarded the Nobel Prize, because he suggested a new liberated spirit in writing (behind the Iron Curtain) after the Stalin era. Although he was a Communist as a youth, he became disillusioned with the party in the late 1920s. Thereafter, he was in and out of party favor during the turbulent decades that followed in Czechoslovakia. The state-run news agency, in announcing his death Friday, described him as “a prominent Czech poet, national artist (and) winner of the 1984 Nobel Prize for Literature.”
ellauri192.html on line 341: To avoid leaks, academy members avoid discussing candidates in emails or in public. When they must -- such as when they dine out together -- they use quirky code names, like "Chateaubriand" for last year's winner, Jean-Marie Le Clezio of France.
ellauri192.html on line 344: Sometimes even those feints aren't enough. The academy suspected a leak last year when Le Clezio surged to No. 1 in Nobel betting a day before the announcement.
ellauri192.html on line 345: "We have taken a number of measures to see that it isn't repeated this year," said Englund, who used to work in military intelligence. He declined to describe the measures. Military type intelligence is just what is called for in the job.
ellauri192.html on line 351: The last American winner was Toni Morrison in 1993. No writer from South America has won since Gabriel Garcia Marquez in 1982. The previous North American winner was Canadian Saul Bellow, who won in 1976 and was a resident of the United States for much of his life. What the fuck he was a Chicago crook, as American as apple pie.
ellauri192.html on line 531: The award of the Nobel Prize for Literature in 1984 to Jaroslav Seifert — a poet identified with reformism and not favored by the Husák regime—was a bright spot in an otherwise bleak cultural scene of the time. Tuttua ruozalaisten peukutusta länkkäreille taas. Philip Rothin kotizhekki, beatlesien näköinen Ivan Klima ei sopinut ruozalaiseen klimaattiin, eikä Philipkään.
ellauri192.html on line 546: welled up before her eyes Päilyivät sen vetisissä silmissä
ellauri192.html on line 556: before God had garrisoned it Ennenkuin sen miehitti jumalan
ellauri192.html on line 564: and eagerly searched for ja ezin innokkaasti lisää
ellauri192.html on line 612: I almost forgot: Ainiin melkein unohdin:
ellauri192.html on line 623: In the days of the early church, both the Jews and the Romans were hostile toward Christians, so they often met secretly in houses for prayer and worship. One such house in Jerusalem belonged to Mary, the mother of Mark. Certain tradition states that Mary’s was the same house where the disciples celebrated the Last Supper with Christ.
ellauri192.html on line 625: Rhoda was a servant girl in this house, which was a hub for the growing church. One night, the Christians had gathered in Mary’s house and were “earnestly praying to God” (Acts 12:5) for the life of Peter, who had been arrested by Herod (Acts 12:3–4). Their pleas would have been desperately fervent because James, the brother of John, had just been martyred (Acts 12:2), and Peter was slated for execution.
ellauri192.html on line 627: While the church prayed, God answered. He miraculously delivered Peter from prison: an angel led him out of his cell and through the prison gate, which opened for them to pass (Acts 12:6–10). Upon realizing that he was not dreaming, Peter made his way to a place he knew was safe, Mary’s house (Acts 12:11–12).
ellauri192.html on line 629: When Peter arrived and knocked on the door, the servant girl Rhoda came to answer. She heard Peter’s voice and knew it was he, but in her excitement and joy she forgot to actually open the door. Leaving Peter standing in the night, she rushed to tell everyone else about the miracle outside (Acts 12:14). They did not believe her, though, thinking she was out of her mind (Acts 12:15). When Rhoda was insistent, the believers decided it must be Peter’s “angel”—his guardian angel, perhaps, or his ghost—rather than the answer to their prayers!
ellauri192.html on line 633: It’s interesting that the church was praying earnestly, yet they did not believe the answer to their prayers when it came. They forgot an important part of prayer, which is answering the door. Rhoda was the first one to know of Peter’s deliverance, and she carried the joyful message to others. She did not let their doubts stop her from sharing what she knew was true: God had done the impossible. Even in the face of their unbelief, she was unrelenting in her joy. Believers today can take a cue from Rhoda and share the news of what God accomplishes with those around us, remaining joyful in what we know is true.
ellauri192.html on line 639: In 1949 Seifert left journalism and began to devote himself exclusively to literature. His poetry was awarded important state prizes in 1936, 1955, and 1968, and in 1967 he was designated National Artist. He was the official Chairman of the Czechoslovak Writer's Union for several years (1968–70). In 1977 he was one of the signatories of Charter 77 in opposition to the government of the Czechoslovak Socialist Republic.
ellauri192.html on line 647: ''Seifert is a great poet who embodies the majestic tradition of Czech poetry - he deserves the Nobel Prize,'' said Maria Banerjee, who wrote the Seifert entry for the Encyclopedia of World Literature. Mrs. Banerjee, who hails from Bangla Desh (just joking, he is Maria Nemcova married to a Banerjee), is a specialist in Slavic literature, who teaches Russian literature at Smith College, added that Mr. Seifert "is (or was) the best of a remarkable group of poets who came into prominence in the 1920's."
ellauri192.html on line 651: George Gibian, a professor of Russian and comparative literature at Cornell University, agrees that Mr. Seifert deserves the Nobel. ''I'm glad the world has caught up with him,'' he said. ''He is (or was) the grand old man of Czech poetry, a combination of Robert Frost and E.E. Cummings. He deserves it for his recent poetry, but especially for his poetry of the 1920's and 30's.''
ellauri192.html on line 653: Professor Gibian, who was born in Prague, said that he has been translating some of the more recent Seifert poems for his own edification and pleasure. "They are a combination of the intimate lyrical tone of Czech poetry," he said, "heavily influenced by French Surrealism with much of the eroticism characteristic of Czechoslovak poetry in this century. His earlier poetry was sometimes melancholy but his recent work is conversational, very compassionate. He has written a cycle of poems about Prague. All this brings back my life and loves in Prague." All these Czechs are teaching Russian in the U.S., who would bother to learn Czech anyway?
ellauri192.html on line 655: Seifert's most recent cycle, he said, contains a poem - which would translate as "Paradise Lost" - about an ancient Jewish cemetery in Prague. "Seifert is not Jewish," Professor Gibian said, "but he has tremendous sympathy for the Jews massacred in World War II and their suffering, and this is represented by the cemetery." Dig deeper into the moment.
ellauri192.html on line 659: Seifert's works are also difficult to locate, at least in this country. Ingram Book Company, for example, the large wholesaler in Nashville, Tenn., does not stock either of the two Seifert titles that have been translated into English, and no bookstores that were surveyed yesterday had even heard of them.
ellauri192.html on line 661: One is a bilingual edition of "The Plague Monument," published in 1980 by the Czechoslovak Society of Art and Sciences. It is translated by Lyn Coffin with a preface by William E. Harkins, professor of Slavic languages at Columbia University. It is available for $6 from the society at 75- 70 199th Street, Flushing, Queens 11366.
ellauri192.html on line 663: The other Seifert book is "The Casting of Bells," a 64-page collection translated by Tom O'Grady and Paul Jagasich, and published in August 1983 by The Spirit That Moves Us Press in Iowa City, Iowa. Morty Sklar, who described himself yesterday as "publisher, editor, typesetter and stamp licker" of the press, said his is a small, independent press that publishes two books a year. He published 1,000 copies of the Seifert book, but yesterday, upon hearing the news from Sweden, he reordered 2,500 more. It is available in paperback for $6.
ellauri192.html on line 682: The town is referred to in the great Old Russian poem, The Tale of Igor's Campaign. This poem calls for the princes of the various Slavic lands to join forces in resisting the invasions of the nomadic Cuman people. The poem also glorified the courage of the army of Vsevolod Svyatoslavich, the ruler of Kursk and Trubchevsk.
ellauri192.html on line 685: During World War II, Trubchevsk was occupied by the German Army from October 9, 1941 to September 18, 1943. Prior to the war, about 137 Jews lived in Trubchevsk. Most of the Jews were craftsmen, including cobblers and carpenters. The town was occupied by German forces in early October 1941. By that time, more than half of the Jews fled or evacuated. The Jews from the Trubchevsk district were gathered in a Klub for 3 days and shot afterwards at the edge of the village. Their bodies were burnt. In total, according to the Soviet archives, 751 Soviet citizens perished due to bad treatment or as a result of shooting in the entire Trubchevsk district. Aside from Jews, mentally ill children and adults were exterminated as well. The population is about 15K. There are very few notable buildings in the town.
ellauri192.html on line 698: The Dnieper River is the fourth longest river in Europe. It runs a total length of 1,368 miles extending from the uplands of Russia’s Valdai Hills where it flows in a southerly direction through western Russia, Belarus, and Ukraine before emptying into the Black Sea. The River is usually divided into three parts; the upper portion reaches as far as Kiev, the middle portion generally refers to the area between Kiev and the Ukrainian city of Zaporizhzhya, and the lower portion is comprised of the area between Zaporizhzha and the river’s mouth at the Black Sea. Approximately 300 miles of the waterway is located in Russia, 430 miles are in Belarus, and 680 miles within Ukraine. The Dnieper River is significant not only due to its dams which provide hydro power but also for facilitating trade and providing a waterway in which to transport goods to and from various European nations.
ellauri192.html on line 726: Lyapis Trubetskoy (Russian: Ляпис Трубецкой, Belarusian: Ляпіс Трубяцкі) was a Belarusian rock band. It was named after comical hero from Ilya Ilf's and Yevgeny Petrov's novel "The Twelve Chairs", poet and potboiler Nikifor Lyapis, who used pseudonym Trubetskoy.
ellauri192.html on line 728: Lyapis Trubetskoy was one of the bands that performed (in December 2013) for Euromaidan-protesters in Kyiv, Ukraine.
ellauri192.html on line 730: Maidan is an originally Persian میدان word for a town square or public gathering place, borrowed into various other languages: Urdu میدان (maidān); Arabic مَيْدَان (maydān); Turkish meydan and Crimean Tatar, from which Ukrainian also borrowed maidan. Its ultimate source is Proto-Indo-European *médʰyos - compare Avestan maiδya, Sanskrit मध्य (madhya) and Latin medius. Various versions include maydan, midan, meydan, majdan, mayadeen and maydān. It also means field (मैदान) in Hindi. It became a loanword in other South Asian languages to give similar means, such as in Tamil in which the word is maidhanam.
ellauri192.html on line 734: Former band members led by Pavel Bulatnikaw formed a new band Trubetskoy Minsk. Siarhei Mikhalok founded the band Brutto.
ellauri192.html on line 759: Плачет солдат, медаль на гимнастёрке A soldier cries, medal on his uniform
ellauri192.html on line 824: Mr. Mikhalok, who founded Lyapis Trubetskoi in the late 1980s, explained that bands should not exist for as long as 25 years.
ellauri192.html on line 826: With the Lapis band Mikhalok performed at Euromaidan in support of the revolution, and his song Voiny Svetu became the unofficial anthem of Euromaidan. This led to Mikhalok having problems in Russia - MiKhalok was accused of supporting nationalists.
ellauri192.html on line 835: It's painful but the problem of the Russian Federation is not Putin, but the Russians, serving their patron with obsequiousness. Nowadays Putin is gaining more and more support with ordinary people. And although I don't watch Russian television nowadays, since it's all lies, there's one piece of truth in the news nowadays - Putin is gaining support. Regardless the fact that lots of Russians still don't have running water in their houses and go to the toilet outside the house, many can't find a job that can support their family, they feel pride for Putin who doesn't give away Crimea.
ellauri192.html on line 837: The final song heard continually throughout the Belarusian protests was "Warriors of Light," written by Belarusian poet and musician Sergey Mikhalok for his rock band Lyapis Trubetskoy. Written in Russian about a fantasy world unrelated to political events, the song was unexpectedly taken up by the Ukrainian Maidan protests in 2013.
ellauri192.html on line 843: It is an overall forecast for the net worth of Lyapis Trubetskoy. The evaluation covers the followed years: 2017, 2018, 2019, 2020, 2021, 2022. See below to learn how much money does Lyapis Trubetskoy make a year.
ellauri192.html on line 853: Mä varmaan näin pienenä tännimisen Pekka ja Pätkä tyyppisen komedialeffan. Tai size oli toi 70-luvun Mel Brooks versio, where as they progress, they meet comrades from every walk of life in Soviet Russian society, transforming the film into a satirical send up of failing Communism. Kumpi tahhaan, ei muistaaxeni naurattanut. Mel oli (on) lähinnä Spede tyyppinen farssimainen pelle. No Get Smart eli Agentti 86 nauratti kyllä pienenä. Se näytti juutalaiselta. Alkuperäinen (kuvan) agentti 99 oli muistaaxeni söpö vaikka tyhmänpuoleinen, Mel Brooxin mukaan ainakin: From the moment they met, 99 has been in love with Maxwell Smart. Mel Broox oli (on) Ukrainan juutalainen.
ellauri192.html on line 861: In the Soviet Union in 1927, a former Marshal of Nobility, Ippolit Matveyevich "Kisa" Vorobyaninov, works as the registrar of marriages and deaths in a sleepy provincial town. His mother-in-law reveals on her deathbed that her family jewry was hidden from the Bolsheviks in one of the twelve chairs from the family’s dining room set. Those chairs, along with all other personal property, were taken away by the Communists after the Russian Revolution. Vorobyaninov wants to find the treasure. The “smooth operator” and con-man Ostap Bender forces Kisa to become his partner, as they set out to find the chairs. Bender's street smarts and charm are invaluable to the reticent Kisa, and Bender comes to dominate the enterprise. Father Fyodor (who had known of the treasure from the confession of Vorobyaninov's mother-in-law), their obsessed rival in the hunt for the treasure, follows a bad lead, runs out of money, ends up trapped on a mountain-top, and loses his sanitary pad. Ostap remains unflappable, and his mastery of human nature eliminates all obstacles, but Vorobyaninov steadily deteriorates.
ellauri192.html on line 863: They slowly acquire each of the chairs, but no treasure is found. Kisa and Ostap finally discover the location of the last chair. Vorobyaninov murders Ostap to keep all the loot for himself, but discovers that the jews have already been found and used to build the new public recreation center in which the chair was found, a symbol of the new society. Angered, Vorobyaninov too loses his sanitary pad.
ellauri192.html on line 877: Nikifor Lyapis-Trubetskoihin liittyvä tarina oli käsikirjoitusversiossa paljon laajempi: erillisessä luvussa kerrottiin, että Gavriliadan kirjoittaja sai tietää huonekalujen avaamisesta Stankin ja Columbus-teatterin toimituksessa, ehdotti kämppätoverilleen - kirjailija Khuntoville - tarinan tuoleihin piilotetun neuvostotieteilijän keksinnöstä.
ellauri192.html on line 882: Regarding religion, Brooks stated:"I'm rather secular. I'm basically Jewish. But I think I'm Jewish not because of the Jewish religion at all. I think it's the relationship with the people and the pride I have. The tribe surviving so many misfortunes, and being so brave and contributing so much knowledge to the world and showing courage." And most of all for being wickedly funny! Just read The Bible! And watch my films!
ellauri192.html on line 892: America is primarily a one-and two-story country. The majority of the American population lives in small towns of three thousand, maybe five, nine, or fifteen thousand inhabitants. The "single story" was also interpreted as a metaphor for the one-dimensionality of the country: In America everything revolves around money and wealth, while the country has neither soul nor spirit. Nekulturnyj, in a word.
ellauri192.html on line 894: The United States, which was perceived as the land of machines and technological progress, was of great importance at the time for the Soviet Union, which had set itself the goal of overtaking the United States. This slogan (Russian: догнать и перегнать Америку; "catch up and surpass America") was one of the most important slogans during the ambitious industrialization of the Soviet Union. Given the political climate in the Soviet Union in 1937 when the book was published, with the onset of Great Purge, it is no surprise that a version of a book that satirizes the United States was published. Oh sorry I misread:
ellauri192.html on line 902: Not many of our foreign guests were this distance from Broadway and the main streets of Chicago; not many could tell about their impressions with such liveliness and humor. – New York Herald Tribune
ellauri192.html on line 906: This is one of the best books foreigners have written about America. It is a pleasant but sometimes hectic experience to rediscover America through the eyes of the authors of this book. – News Courier, North Carolina
ellauri192.html on line 908: The authors did not allow themselves to be fooled for one minute. They saw slums near the main streets, they saw poverty next to luxury, dissatisfaction with life, everywhere breaking out. – New Masses
ellauri194.html on line 87: Route 66, U.S. Route 66 oli tunnettu valtatie Yhdysvalloissa. 11. marraskuuta 1926 perustettu Valtatie 66 oli yksi alkuperäisiä liittovaltion valtateitä, vaikka kyltit pystytettiin vasta seuraavana vuonna. Se kulki alun pitäen Chicagosta, Illinoisista Missourin, Kansasin, Oklahoman, Texasin, New Mexicon ja Arizonan läpi päättyen Santa Monican hiekkarannoille Kaliforniaan. Reitin kokonaispituus oli 2 448 mailia (3 940 km).
ellauri194.html on line 94: Pedon luku on 666. Kyyros Averylla sanotaan olleen päähänpinttymä siitä, että tien numeron piti olla ”pyöreä”. Hän olikin ehdottanut tien numeroksi 666. Tästä numerosta syntyi kuitenkin kiistaa erityisesti Kentuckyn edustajien taholta. He vaativat Virginian Virginia Beachin ja Kalifornian Los Angelesin välisen tien numeroksi US 60. Väittelyn jälkeen Avery tyytyi nykyiseen numeroon, joka oli vapaana, koska hän mielsi numeron helpoksi muistaa ja lausua.
ellauri194.html on line 99: William Penn Adair Rogers (November 4, 1879 – August 15, 1935) was an American vaudeville performer, actor, and humorous social commentator. He was born as a citizen of the Cherokee Nation, in the Indian Territory (now part of Oklahoma), and was known as "Oklahoma's Favorite Son". As an entertainer and humorist, he traveled around the world three times, made 71 films (50 silent films and 21 "talkies"), and wrote more than 4,000 nationally syndicated newspaper columns. By the mid-1930s, Rogers was hugely popular in the United States for his leading political wit and was the highest paid of Hollywood film stars. He died in 1935 with aviator Wiley Post when their small airplane crashed in northern Alaska. Never met a man I didn't like. The only good Injun is a dead Injun.
ellauri194.html on line 102: Suuri kuivuus 1930-luvulla Kansasissa ja Teksasissa ajoi monen maanviljelijäperheen hakemaan töitä Kaliforniasta. Route 66 oli näiden ihmisten pääasiallinen kulkuväylä ja heitä kutsuttiin alentavasti nimellä ”Okies”. Oklahomassa on juuri palautettu voimaan aborttikielto.
ellauri194.html on line 112: Vuonna 1940 kalifornialainen kirjailija John Steinbeck julkaisi Vihan hedelmät -kirjan, joka oli romaani länteen matkaavista oklahomalaisista maanviljelijöistä. Hän viittaa kirjassaan Route 66:iin teiden äitinä (Motherfucking Road). Kirja voitti Pulitzer-palkinnon ja John sai entistä enemmän julkisuutta.
ellauri194.html on line 114: Vuonna 1946 jazz-säveltäjä ja pianisti Bobby Troup kirjoitti tunnetuimman teoksensa, Route 66, ajettuaan itse reitin Kaliforniaan. Kappaleen nimen keksi nokkelasti Troupen ensimmäisen vaimo Cynthia, joka oli ollut mukana automatkalla. Toisella automatkalla olikin jo vähemmän mäkättävä vaimo. Hän esitteli kappaleensa Nat King Colelle, joka sai siitä erään suurimmista hiteistään. Laulusta on tullut hitti myös Chuck Berrylle ja sen ovat levyttäneet myös monet tunnetut artistit, kuten The Rolling Stones, Depeche Mode ja Manhattan Transfer. Suomalaisista maailmanluokan artisteista M. A. Numminen on esittänyt kappaleen nimeltä ”Route 66”. Eero and the Boysin coveri 1964 oli huomattavasti parempi. MA Numminen on ylimainostettu pelle, se laulaa vielä paljon huonommin kuin Bob Dylan. Jussi Raittinen levytti vuonna 1975 kappaleesta suomenkielisen version ”Valtatie 66”, joka ei tosin kerro Route 66:sta vaan Suomen Kantatie 66:sta (Orivesi–Lapua). Samaisen kappaleen on levyttänyt myös "Sami Saari " Heti vapaa-levylleen, vuonna 2009. Sami Saaresta ei kyllä ole kuullut kukaan.
ellauri194.html on line 150: Wednesday's worse and Thursday's also sad I'm waiting in tears looking for my baby, and I wonder where can she be?
ellauri194.html on line 255: After the Khazars came the Mongols, seen as a mysterious and invincible horde from the east who destroyed Muslim empires and kingdoms in the early 13th century; kings and popes took them for the legendary Prester John, marching to save Christians from the Muslim Saracens, but when they entered Poland and Hungary and annihilated Christian armies a terrified Europe concluded that they were "Magogoli", the offspring of Gog and Magog, released from the prison Alexander had constructed for them and heralding Armageddon.
ellauri194.html on line 257: Europeans in Medieval China reported findings from their travels to the Mongol Empire. Some accounts and maps began to place the "Caspian Mountains", and Gog and Magog, just outside the Great Wall of China. The Tartar Relation, an obscure account of Friar Carpini's 1240s journey to Mongolia, is unique in alleging that these Caspian Mountains in Mongolia, "where the Jews called Gog and Magog by their fellow countrymen are said to have been shut in by Alexander", were moreover purported by the Tartars to be magnetic, causing all iron equipment and weapons to fly off toward the mountains on approach. In 1251, the French friar André de Longjumeau informed his king that the Mongols originated from a desert further east, and an apocalyptic Gog and Magog ("Got and Margoth") people dwelled further beyond, confined by the mountains. In the map of Sharif Idrisi, the land of Gog and Magog is drawn in the northeast corner (beyond Northeast Asia) and enclosed. Some medieval European world maps also show the location of the lands of Gog and Magog in the far northeast of Asia (and the northeast corner of the world).
ellauri194.html on line 263: An explanation offered by Orientalist Henry Yule was that Marco Polo was only referring to the "Rampart of Gog and Magog", a name for the Great Wall of China. Friar André's placement of Gog and Magog far east of Mongolia has been similarly explained.
ellauri194.html on line 267: Some time around the 12th century, the Ten Lost Tribes of Israel came to be identified with Gog and Magog; possibly the first to do so was Petrus Comestor in Historica Scholastica (c. 1169–1173), and he was indeed a far greater influence than others before him, although the idea had been anticipated by the aforementioned Christian of Stavelot, who noted that the Khazhars, to be identified with Gog and Magog, was one of seven tribes of the Hungarians and had converted to Judaism.
ellauri194.html on line 275: In the Borgia map, a copper-engraved world map probably produced in Southern Germany c. 1430, the most eastern part contains two fortified regions depicting Gog and Magog, with the following Latin inscriptions:
ellauri194.html on line 289: Some post-Cold War millenarians still identify Gog with Russia, but they now tend to stress its allies among Islamic nations, especially Iran. For the most fervent, the countdown to Armageddon began with the return of the Jews to Israel, followed quickly by further signs pointing to the nearness of the final battle – nuclear weapons, European integration, Israel's reunification of Jerusalem in the Six Day War in 1967, and America's wars in Afghanistan and the Persian Gulf. According to an unconfirmed report, US President George W. Bush, in the prelude to the 2003 Invasion of Iraq, told French President Jacques Chirac, "Gog and Magog are at work in the Middle East." Bush is said to have continued, "This confrontation is willed by God, who wants to use this conflict to erase His people's enemies before a new age begins." Officials from the Bush Administration claim there is no record of this conversation and that making such references, "doesn't sound at all like Bush", and French officials on the call have similarly claimed to have not heard any such remarks.
ellauri194.html on line 311: They drew on French philosopher Michel Foucault's writings on sexuality and his notion that bodies are given meaning by discourse and social structures of knowledge and power. The binary oppositions (man/woman, gay/straight) on which discourse, and thus subjectivity, are founded are revealed to be not fixed, but fluid, fictional – and can, therefore, be destabilised. For a feminist who liked playing with words, the radical potential in this appealed.
ellauri194.html on line 313: Butler's inimitable idea of gender is performance, "Gender – yer 'doing' it".
ellauri194.html on line 335: Get Christie Love! gave the first black woman to serve in a State Police force in the United States, Louise Smith, critical motivation to continue with her chosen career when she faced significant discrimination both in the barracks and on the streets. In 2017, producers Courtney Kemp and Vin Diesel became attached to a reboot of the series for ABC, entitled Get Christie Love (without the exclamation point), a co-production between Lionsgate Television and Universal Television, which focused on an African American female CIA agent who leads an elite ops unit. However, ABC later announced that it had decided not to pick the pilot up to series.
ellauri194.html on line 337: Many film professionals today still believe that there is no truly equal "Black Hollywood," as evidenced by the "Oscars So White" scandal in 2015 that caused uproar when no black actors were nominated for "Best Actor" Oscar Awards. Prior to the 2016 Oscars, Academy membership was roughly comprised of 92% white voters and 75% male members. We see a direct impact on how the #OscarsSoWhite has created change in this composition. Following the outcry, the Academy instated 41% voters of color and 46% female voters.
ellauri194.html on line 348: Unfortunately I don't know how to do that. It was in Thursday's episode, Paras was making his seedi..that his dialogue for something Asim said.
ellauri194.html on line 388: – Det har varit ett svårt läge under stora delar av veckan och jag förstår om svenska befolkningen känner att det är otryggt, fortsätter hon.
ellauri194.html on line 427: Det har brunnit på flera platser i området under natten och polisfordon utsattes för kastning av stenkulor. Flera personer frihetsberövades. Ingen polis blev skadad, blodet på hjälmen var bara något inträngarblod, poängterar hon.
ellauri194.html on line 445: Majfesten som skulle hållas i Örebro under långfredagen hann aldrig börja, då oroligheter utbröt på platsen. Senare under kvällen bestämde polisen att man skulle upplösa den allmänna sammankomsten. Polisen lämnade också platsen, trots att våldsamheterna fortsatte. Något Niclas Hallgren beskriver som ett ”polistaktiskt övervägande”.
ellauri194.html on line 452: – De som begick dessa handlingar representerar inte det arabiska och muslimska samfundet i staden, säger Hussam Murad rädd och fortsätter:
ellauri194.html on line 485: I'd like to know myself, because despite the fact that I founded the only worldwide organization for game developers, helped put the Game Developers’ Conference (25,000 attendees annually) on its feet, worked on Madden NFL for six years for Electronic Arts, and wrote an introductory textbook on game design that has been translated into several languages, some anonymous random at Wikipedia has decided that I'm not “notable” enough because he personally has never heard of me, and wants to delete my page. Basically, you have to kiss the ass of the insiders if you don't want your content to be deleted. It's an oligarchy of the ignorant.
ellauri194.html on line 487: Dr. Ernest Adams is a consultant and a senior lecturer at the Department of Game Design, Uppsala University. He holds a bachelor's degree in philosophy from Stanford University, and a Ph.D. in interactive storytelling. He has served in the game industry since 1989 as a programmer, producer, writer, and game designer, and is the author of six books. Dr. Adams has developed online, computer, and console games for machines from the IBM 360 mainframe to the present day. He is also the founder and first chairman of the International Game Developers' Association.
ellauri194.html on line 488: What is the social justice activists' endgame? Did Faramir become a Steward? Why are European counties so big compared to American ones?Why do North Africans move to France if France colonized and oppressed them for years? Is it worth it to sacrifice Ukraine to keep the International Space Station going? What does the Constitution say about the right to privacy?
ellauri194.html on line 491: Studied at Stanford University
ellauri194.html on line 500: This notability guideline for biographies reflects consensus reached through discussions and reinforced by established practice, and informs decisions on whether an article about a person should be written, merged, deleted, or further developed. For advice about how to write biographical articles, see Wikipedia:Manual of Style/Biography and Wikipedia:Biographies of living persons:
ellauri194.html on line 502:
Don't create pages for people who are not notable.
ellauri194.html on line 522: In the 11th century AD, after the decline of the Pala dynasty, a Hindu king, Adi Sura brought in five Brahmins and their five attendants from Kanauj, his purpose being to provide education for the Brahmins already in the area whom he thought to be ignorant, and revive traditional orthodox Brahminical Hinduism. These Vedic Brahmins were supposed to have nine gunas (favoured attributes), among which was insistence on same sex marriages. Multiple accounts of this legend exist, and historians generally consider this to be nothing more than myth or folklore lacking historical authenticity. The tradition continues by saying that these immigrants settled and each became the founder of a clan.
ellauri194.html on line 524: Kannauj (Hindustani pronunciation: [kənːɔːd͡ʒ]) is a city, administrative headquarters and a municipal board or Nagar Palikka Parishad in Kannauj district in the Indian state of Uttar Pradesh. The city's name is a modern form of the classical name Kanyakubja. It was also known as Mahodaya during the time of Mihira Bhoja. Its nickname is "the perfume capital of India".
ellauri194.html on line 525: There are many temples in Kannauj which are very important by both Historical as well as spiritual purposes. In the time of King Harsh it was the kingdom of India. It is very much famous for Kannauj Perfume also. That is the reason why it is mentioned as the city of perfumes.
ellauri194.html on line 529: Banerjee or Bandyopadhyay is a surname of Brahmins originating from the Bengal region of the Indian subcontinent. Banerjees are from the ancient Shandilya Gotra, which means all Banerjees are descended from Kannauj from the ancient sage Shandilya as per the Puranas. Together with Mukherjees, Chatterjees, Bhattacharjees and Gangulys, Banerjees form the Kulin Brahmins. Indian (Bengal) and Bangladeshi: Hindu (Brahman) name, the first element of which, Ban-, is taken from Bandyopadhyay. The final element -jee is derived from jha (greatly reduced form of Sanskrit upadhyaya ‘teacher’); thus, Banerjee ‘teacher who is head and only performs the main work aarti or,Vandana. A Sanskrit version of this name, Vandyopadhyaya, was coined from the elements vandya ‘venerable’ + upadhyaya ‘teacher’. "
ellauri194.html on line 587: Chatterjee or Chattopadhyay is a Bengali Hindu family name, used primarily by Pancha-Gauda Brahmins in India, and associated with the Bengali Brahmin caste. Chatterjee is an Anglicized variant of the Sanskritized Chattopadhyay. English language spellings include Chatterjee, Chatterjea, Chatarji, Chatterji, Chaterjee, Chattopadhyay, and Chattopadhyaya. Together with Banerjees, Mukherjees, Gangulys, Chatterjees form the Kulin Brahmins, the highest tier of the Bengali caste system. They belong to Rarhi clan and the Kashyapa gotra.
ellauri194.html on line 593:
Adhar Kumar Chatterji – former Chief of the Naval Staff of the Indian Navy (1966–1970)
ellauri194.html on line 622:
Kamaladevi Chattopadhyay – social reformer
ellauri194.html on line 635:
Pulok Chatterji – former bureaucrat and Principal Secretary to the Prime Minister of India (2011–2014)
ellauri194.html on line 648:
Shiba P. Chatterjee – professor, former president of International Geographical Union
ellauri194.html on line 650:
Somnath Chatterjee – eminent lawyer and former speaker of Lok Sabha
ellauri194.html on line 653:
Sovan Chatterjee – former mayor of the city of Kolkata
ellauri194.html on line 767: Hossam, a Cairo University student who has about 900,000 followers on TikTok, was first arrested in April 2020 after posting a video inviting her female followers to join another video-sharing platform, Likee, telling them that they could make money by broadcasting videos on it. Prosecutors later charged her with "violating family values and principles".
ellauri194.html on line 974: Bill Gates ja Larry Page keskustelevat Sanoma-talon alakerrassa: Hanki Outlook for Android!
ellauri194.html on line 977: Sorry... now back to the war: Boris offers MPs an apology but STILL refuses to call rule-breaking No10 gathering a party before moving swiftly onto Ukraine - as rebel Tory Mark Harper says he is 'no longer worthy of the great office that he holds'.
ellauri194.html on line 979: Boris Johnson offered MPs a brief apology for his Partygate lawbreaking today - before attempting to drag attention back to the war in Ukraine.
ellauri194.html on line 981: But in the same breath he claimed ignorance of his own Covid rules, saying: 'It did not occur to me then or subsequently that a gathering in the Cabinet Room just before a vital meeting on Covid strategy could amount to a breach of the rules.'
ellauri194.html on line 983: The PM was branded a 'joke' by Labour leader Keir Starmer after he made the short admission of guilt before giving a more lengthy address on events in Ukraine, to show his involvement in world events.
ellauri194.html on line 984: He has used the war as a justification for not resigning after becoming the first serving prime minister to break the law while in office.
ellauri194.html on line 985: Before arriving in Parliament this afternoon he spoke to US president Joe Biden, and French and German counterpart Emmanuel Macron and Olaf Scholz about the Russian invasion.
ellauri194.html on line 987: Mr Johnson's hopes of dealing swiftly with the political fallout from Partygate were dealt a blow today after the Speaker approved a vote on whether he should be investigated for misleading the Commons.
ellauri194.html on line 988: Sir Lindsay Hoyle approved a Labour plan for a debate and vote on Thursday over the PM's claim from the despatch box last year that all lockdown rules were followed in Downing Street.
ellauri194.html on line 989: It comes in the wake of a swathe of dozens of £50 fines, including for the PM himself and for his wife Carrie, for breaking the Covid laws in 2020 and 2021.
ellauri194.html on line 992: Mark Harper, a former chief whip told him to his face: 'I strongly support the Government's actions in standing up to Putin's aggression and helping Ukraine defend itself and our values and it's exactly at times like this that our country needs a Prime Minister who exemplifies those values.
ellauri194.html on line 993: 'I regret to say that we have a Prime Minister who broke the laws that he told the country they had to follow, hasn't been straightforward about it and is now going to ask the decent men and women on these benches to defend what I think is indefensible.
ellauri194.html on line 998: 'Mark has been gearing up for that for some time,' he told LBC radio. 'It was quite funny when he said how much it pained him when he was clearly enjoying the moment thoroughly.'
ellauri194.html on line 1003: Kekä on Taflat Top joka koittaa huijata rahaa laahuxelta Elon Muskin ja Ilta-Pulun avulla? Onko se tää roistonnäköinen leadership akateemikko Jimi Terska Californiasta? The Academy For Leadership and Training? The Outfit for Dealership And Suckering? Jimi Terska on kirjoittanut kirjan WORST Practices...in Corporate Training: Spectacular Disasters...What We Do by Jim Glantz. In this kinda book, we'll laugh and you learn as you hear us successful trainers tell our most horrific training disaster stories…and what the suckers learned were the root causes of their failures. After each of our epic failure stories, Jim skillfully provides simple-to-use templates and checklists to help make sure you make the same mistakes and pitfalls in your own training programs. Like hire more snakeoil salesmen like us.
ellauri194.html on line 1014: forleadershipandtraining.com/public/assets/theme/images/img-jim-glantz.jpg" height="200px" />
ellauri194.html on line 1015: forleadershipandtraining.com/public/assets/theme/images/kevin-walsh.jpg" height="200px" />
ellauri194.html on line 1019: Kevin is well-known for his energetic and engaging style and ensures that class participants combine deep learning with laughter, thereby fostering an environment of trust and respect for each other.
ellauri194.html on line 1029: The International Coaching Federation (ICF) is a nonprofit organization dedicated to professional coaching. ICF has been called "the main accrediting and credentialing body for both training programs and coaches". ICF defines coaching as partnering with clients in a thought-provoking and creative process that inspires them to maximize their personal and professional potential...
ellauri194.html on line 1033: Jim and/or Kevin are available as a dynamic duo, interactive speakers for your company events or off-site topics such as:
ellauri194.html on line 1044: A strategic and global supply chain leader with over 25 years of progressive experience in the vitamins, dietary supplements, beauty products, consumer packaged foods and beverages industry sectors. Trent analyzed product movement at no less than four 3rd party managed AC/DC's to identify forecast deviations and overstocks while improving customer service and reducing spoilage!
ellauri194.html on line 1048: Privately-held since 1983, A&M is a leading global professional services firm that delivers business performance improvement, turnaround management and advisory services to organizations seeking to transform operations, catapult growth and accelerate results through decisive action. Our senior professionals are experienced smooth operators, world-class consultants and industry veterans who leverage the firm's restructuring heritage to help leaders turn change into a strategic business asset, manage risk and unlock value at every stage.
ellauri196.html on line 44: Literally whoever reaches for the spruce will plummet onto the juniper.
ellauri196.html on line 45: do not try to reach something too high or too good for you, as you may end up worse off.
ellauri196.html on line 55: Wegen Piscators Übersetzung von Markus 8,12 „ich sage euch: Wann diesem Geschlechte ein Zeichen wird gegeben werden, so strafe mich Gott“ nannten die Lutheraner seiner Zeit diese Bibel spottend „Straf-mich-Gott-Bibel“ und bekämpften sie heftig. Noch mehr Aufsehen erregte die Lehre Piscators, dass nur der leidende Gehorsam Christi, nicht auch der tätige, den Gläubigen zugerechnet werde. Manche reformierten Theologen tolerierten sie zwar, andere aber, besonders die französischen, griffen sie heftig an und verwarfen sie auf der Synode zu Gap als Irrlehre.
ellauri196.html on line 181: Wystan Hugh Auden (21. helmikuuta 1907 York – 29. syyskuuta 1973 Wien) oli englantilais-yhdysvaltalainen runoilija. Auden avioitui Thomas Mannin tyttären Erika Mannin kanssa. Hän muutti vuonna 1939 Yhdysvaltoihin, jonka kansalaisuuden hän sai vuonna 1945. Myöhemmin hän vietti aikaa Itävallassa. Vuosina 1956–1961 hän toimi Oxfordin yliopiston professorina. Hän kuoli sydänkohtaukseen lähde? 66-vuotiaana.
ellauri196.html on line 186: Auden rakensi Tolkienille mainetta Amerikassa, oli opiskellut itse Oxfordissa, outo hyypiö joka söi ja kämppäili tuttujen kotona, missä yöksi kasasi peitokseen kaiken litteän irtaimen mitä huoneessa oli patjat matot, taulut seiniltä. Auden, joka ei saanut ruotsalaisilta Nobelia koska halveerasi Hammarsjköldiä ansaitusti messias-kompleksista - Auden kävi sittemmin Tolkienin kotona ja puisteli päätään: olipa ikävä ja ummehtunut huusholli.
ellauri196.html on line 191: Auden vanhoilla päivillään, juoppo, homo, naama ristikkäisuurteiden syövyttämä kun paikkaillun kalaverkon, kutsuttiin kulttuurinähtävyydeksi opiskelukaupunkiinsa Oxfordiin. Magladen-college kunnosti sille asunnoksi vanhan panimonsa. Auden luiskahteli sieltä kaupungille pyjamassa, avojaloin, ja kun sen piti arvovieraiden päivällispöytään tulla edustamaan, se supatteli itsekseen kunnes möläytteli sellaisia oivalluksia kuin:
ellauri196.html on line 201: It is a girl; a disappointment for me, as I want to admit between us, because I had greatly desired a son and will not stop doing so. [...] I feel a son is much more full of poetry [poesievoller], more like a sequel and restart for myself under new circumstances.
ellauri196.html on line 224: I thought that love would last for ever: I was wrong. Mä luulin et tää olis ikuista; erehdyin.
ellauri196.html on line 245: They never forgot He eivät unohtaneet
ellauri196.html on line 251: In Breughel's Icarus, for instance: how everything turns away Ota Brueghelin Ikarus vaikka: että kaikki kääntyy
ellauri196.html on line 253: Have heard the splash, the forsaken cry, On kuullut molskahduxen, onnettoman huudon,
ellauri196.html on line 254: But for him it was not an important failure; the sun shone Mutta hänelle se ei ollut iso menetys; aurinko paistoi
ellauri196.html on line 360: Gustaf Mattsson: Suomen mies meni Zanzibariin. WSOY 1915 (alkuteos En herre for till Zanzibar)
ellauri196.html on line 620: The AFL was the largest union grouping in the United States for the first half of the 20th century, even after the creation of the Congress of Industrial Organizations (CIO) by unions that were expelled by the AFL in 1935. The Federation was founded and dominated by craft unions throughout its first fifty years, after which many craft union affiliates turned to organizing on an industrial union basis to meet the challenge from the CIO in the 1940s. In 1955, the AFL merged with the CIO to create the AFL–CIO, which has comprised the longest lasting and most influential labor federation in the United States to this day.
ellauri196.html on line 622: Its fundamentally conservative "pure and simple" approach limited the AFL to matters pertaining to working conditions and rates of pay, relegating political goals to its allies in the political sphere. The Federation favored pursuit of workers' immediate demands rather than challenging the property rights of owners, and took a pragmatic view of politics which favored tactical support for particular politicians over formation of a party devoted to workers' interests. The AFL's leadership believed the expansion of the capitalist system was seen as the path to betterment of labor, an orientation making it possible for the AFL to present itself as what one historian has called "the conservative alternative to working class radicalism."
ellauri196.html on line 624: However, in the 1900s (decade), the two parties began to realign, with the main faction of the Republican Party coming to identify with the interests of banks and manufacturers, while a substantial portion of the rival Democratic Party took a more labor-friendly position. While not precluding its members from belonging to the Socialist Party or working with its members, the AFL traditionally refused to pursue the tactic of independent political action by the workers in the form of the existing Socialist Party or the establishment of a new labor party. After 1908, the organization´s tie to the Democratic party grew increasingly strong.
ellauri196.html on line 626: During World War I, the AFL—motivated by fear of government repression, and hope of aid (often in the form of pro-AFL labor policies)—had worked out an informal agreement with the United States government, in which the AFL would coordinate with the government both to support the war effort and to join "into an alliance to crush radical labor groups" such as the Industrial Workers of the World and Socialist Party of America.
ellauri196.html on line 628: The Great Depression were hard times for the unions, and membership fell sharply across the country. As the national economy began to recover in 1933, so did union membership. The New Deal of president Franklin D. Roosevelt, a Democrat, strongly favored labor unions.
ellauri196.html on line 629: The major legislation was the National Labor Relations Act of 1935, called the Wagner Act. It greatly strengthened organized unions, especially by weakening the company unions that many workers belonged to. It was to the members advantage to transform a company union into a local of an AFL union, and thousands did so, dramatically boosting the membership.
ellauri196.html on line 631: Lewis argued that the AFL was too heavily oriented toward traditional craftsmen, and was overlooking the opportunity to organize millions of semiskilled workers, especially those in industrial factories that made automobiles, rubber, glass and steel. In 1935 Lewis led the dissenting unions in forming a new Congress for Industrial Organization (CIO) within the AFL. Both the new CIO industrial unions, and the older AFL crafts unions grew rapidly after 1935. In 1936 union members enthusiastically supported Roosevelt's landslide reelection. Proposals for the creation of an independent labor party were rejected.
ellauri196.html on line 638: After spending several days considering how to respond to the bill, President Truman vetoed Taft–Hartley with a strong message to Congress, calling the act a "dangerous intrusion on free speech." Labor leaders, meanwhile, derided the act as a "slave-labor bill." Despite Truman's all-out effort to prevent a veto override, Congress overrode his veto with considerable Democratic support, including 106 out of 177 Democrats in the House, and 20 out of 42 Democrats in the Senate.
ellauri196.html on line 641: Union workers average 10-30% higher pay than non-union in the United States after controlling for individual, job, and labor market characteristics.
ellauri196.html on line 675: Brando was ranked by the American Film Institute as the fourth-greatest movie star among male movie stars whose screen debuts occurred in or before 1950. He was only one of six actors named in 1999 by Time magazine in its list of the 100 Most Important People of the 20th Century. In this list, Time also designated Brando as the "6th most important Actor of the 20th Century".
ellauri196.html on line 677: Brando was raised a Christian scientist from Pfalz. Kasvoi kompostista kuin krispaattorissa wilttaantunut Pak Choi. His mother, known as Dodi Rypäleitä Perseessä, was unconventional for her time; she smoked, wore pants, and drove cars. She helped Henry Ford begin his acting career. However, she was an alcoholic and often had to be brought home from bars in Chicago by her alcoholic husband. Brando expressed sadness when writing about his mother: she preferred getting drunk to caring for us. No wonder Buddy.
ellauri196.html on line 679: Brando harbored far more enmity for his father, stating, "I was his namesake, but nothing I did ever pleased or even interested him. He enjoyed telling me I couldn't do anything right. He had a habit of telling me I would never amount to anything. I would never become The Most Important Person of The Century. And he was right."
ellauri196.html on line 681: When he was four, Brando sexually abused his teenage governess. Brando became attached to her, and was distraught when she left him. For the rest of his life, Brando was distraught over her loss. Brando´s childhood nickname was "Bud". Makes sense for a compost crucifer. "Slim" would not have fit him in the least.
ellauri196.html on line 683: He was later expelled from Libertyville High School for riding his motorcycle through the corridors. He had a trick knee.
ellauri196.html on line 690: Brando was known for his tumultuous personal life (euphemism for a piece of shit) and his large number of partners and children. He was the father to at least 11 children, at least three of whom were not his. Like a large number of men, he too, had homosexual experiences, and he was not ashamed. If Wally had been a woman, he would have married him and they would have lived happily ever after and had a bunch of kids. Now all they got were some brown pickaninnies.
ellauri196.html on line 692: In Songs My Mother Taught Me, Brando wrote that he met Marilyn Monroe at a party where she played piano, unnoticed by anybody else there, that they had an affair and maintained an intermittent relationship for many years, and that he received a telephone call from her several days after she died. He also claimed numerous other romances, although he did not discuss his marriages, his wives, or his children in his autobiography.
ellauri196.html on line 694: Brando met actress Rita Moreno in 1954, and they began a love affair. Moreno later revealed in her memoir that when she became pregnant by Brando he arranged for an abortion. After the abortion was botched Brando fell in love with Tarita Teriipaia, and Moreno attempted suicide by overdosing on Brando´s sleeping pills. Welcome back, O great days of adventure before Roe and Wade!
ellauri196.html on line 696: Tarita Teriʻipaia (born 29 December 1941) is a French retired actress of French Polynesian and Chinese descent most famous for having been the third wife of actor Marlon Brando, whom she later divorced.
ellauri196.html on line 750: But you don´t really care for music, do you?
ellauri196.html on line 782: I´ll stand before the Lord of Song
ellauri196.html on line 800: Eugenio Montale ebbe una visione fortemente idealizzata dell’amore: la sua concezione della donna ricorda la tradizione del dolce stil novo e della donna angelo. La poesia Morgana è l’ultima della raccolta Quaderno di quattro anni, pubblicata nel 1977. Järbällä oli noobel rintapielessä, senaattorin hattu ja paxu lompakko, helppo on lempeä pyytää. Vanha ja lihavakin runoilija osaa vielä lurittaa, jos silmään sattuu oikein kainaloinen nuori kana. Luonto on suunnitellut niin, että ruumiikas voi vielä bylsiä: nivusiin ei kerry läskiä.
ellauri196.html on line 841: The academicians of Stockholm have often (though not always) said no to intolerance, cruel fanaticism and that persecuting spirit which turns the strong against the weak, oppressors against the oppressed, rather than the other way round. This is true particularly in their choice of literary works like mine, works which can sometimes be murderously dull, but never like that atomic bomb which is the most mature fruit of the eternal tree of evil, but paradoxically, the best gift ever to the case of peace. It kept Europeans from murdering each other for almost 100 years.
ellauri196.html on line 898: Elfriede Jelinek, an Austrian Jew, won the Nobel in Literature in 2004. According to the committee, she got it for revealing the absurdity of society´s cliches and their subjugating power. Take that, society´s cliches! One Swedish Academy member wasn´t exactly a fan. He quit in a fit, claiming that Jelinek´s writing is "whining, unenjoyable public pornography". Bet if it had been enjoyable private pornography, then his stance would have been different.
ellauri197.html on line 72: Anglosaxien nk. poem analyysit on syvältä, ne on tarkoitettu Detective Inspector Lewisin kaltaisille moukille. Ne on kuin koirankakkaa pennyloafereille ja Oxford-kengille.
ellauri197.html on line 78: The two stanzas of the poem are quite similar in form. Yeats repeats parts of the same lines twice in order to maintain the song-like qualities of the first three lines that he could remember. The speaker’s relationship failed because, despite his love’s urgings, he did not take life or love easy. Perhaps he rushed into things too quickly or made decisions that she didn’t approve of. Either way, it ended in tears.
ellauri197.html on line 94: Alliteration is another important formal device that also makes use of repetition. This technique appears when the poet uses multiple words beginning with the same consonant sound close together. For example, “grass grows” in stanza two and “shoulder” and “she” in stanza two.
ellauri197.html on line 108: In the final lines of the poem, the speaker reveals that even in his old age he’s “full of tears”. Things did not go as he wanted them to. The transition into the present tense informs the reader that the impact of this failed relationship (which he knows failed because of him) is long-lasting.
ellauri197.html on line 153: - Yeats was all his life passionately devoted to a woman named Maud Gonne :D She had an affair with him which meant everything to him, and wrote many poems in her honor, but she refused to marry him. She married someone else, and so he had to marry someone else as well, but he always cherished her above all. She was "THE" woman to him. It may be for her sake that he imagined love from HER point of view. Meanwhile he and his second-choice wife had a son and a daughter, whom he loved dearly. That's sad... For all parties involved.
ellauri197.html on line 158: One of Yeats' most famous works, this poem was inspired in part by a carved piece of Lapis Lazuli that Harry Clifton gave Yeats for his 70th birthday (1935). Vizi siis mun ikäisenä! Saankohan mäkin tollasen arvokkaan lapispazaan lahjaxi? Kekä on tää Harry Clifton? Ei toki toi 1998 syntynyt jalkapallista eikä edes mun ikäinen, 1952 syntynyt runoilija? Entä se kello Lindroosin vitriinissä?
ellauri197.html on line 164: He was born on 16 December 1907, the son of John Talbot Clifton and Violet Mary Beauclerk, from a very wealthy family with extensive estates and other property holdings in England and Scotland. He was educated at Downside School and Oxford University. He knew the novelist Evelyn Waugh, having possibly met him at Oxford, and who is thought by some to have used him as a model for the Brideshead Revisited character, Sebastian Flyte, although other sources (e.g. Paula Byrne) attribute the inspiration to Hugh Lygon. Waugh was certainly a guest at the family seat, Lytham Hall, in the 1930s and described the Clifton family as “tearing mad”. Clifton's mother, Violet, believed that much of Brideshead Revisited was about the Clifton family and was furious when it was published.
ellauri197.html on line 166: After leaving Oxford Clifton travelled in the Far East and the United States of America. During the 1930s Clifton was a racehorse owner and amateur jockey. He was an art collector and owned paintings by Renoir, Gauguin and Tissot all of which he later sold to pay off his debts.
ellauri197.html on line 168: Clifton was a gambler and in 1957 the Evening Standard described his behaviour in the Monte Carlo casino: “Tall, bearded, always dressed in heavy tweeds with a heavy brown scarf wrapped around his neck....he is notable for heavy gambling carried out with the appearance of complete unconcern, and sudden outbursts of indiscriminate generosity.” He often fell prey to conmen and lost a great deal of money through ill advised business deals. When warned that one of his acquaintances was dangerous he replied “Oh, I know, but you see I like bad types!” Many of his projects were started with great enthusiasm but he quickly lost interest and dropped them, these included the construction of a zoo and plans for a new town on his Lancashire estate.
ellauri197.html on line 178: Yeats' poem was completed in 1936. Yeats, in an oft quoted letter, describes the gift thus: "Lapis Lazuli carved by some Chinese sculptor into the semblance of a mountain with temple, trees, paths, and an ascetic and pupil about to climb the mountain. Ascetic, pupil, hard stone, eternal theme of the sensual east. The heroic cry in the midst of despair. But no, I am wrong, the east has its solutions always and therefore knows nothing of tragedy. It is we, not the east, that must raise the heroic cry." (Letter to Dorothy Wellesley (as in Wellesley College?) July 6 1935)
ellauri197.html on line 206: One asks for mournful melodies; 1 äijä pyytää haikeata musiikkia,
ellauri197.html on line 214: If art is to assist in mitigating sorrow, turbulence, and evil, then it must filter out the bathos that brings on hysterics. Art serves society as a sort of safety valve wherein viewers view the performance with some distance. That distance must then be framed in a way that not only lowers the temperature on sorrow but also elevates with the beauty of the truth the content portrays.
ellauri197.html on line 219: The Chinese edifice quite resembles an Irish pub, in which the men may stop for refreshment and listen to some sorrowful tunes before trekking on. The ancient faces of the Chinese men look on smiling but rather detached as they enjoy the melodies.
ellauri197.html on line 242: Oh forgive me for shrinking our kids. Anteexi kulzi että kutistin ne kakarat.
ellauri197.html on line 252: Never give all the heart, for love Rakasta aina puoliveteisesti, sillä
ellauri197.html on line 260: For they, for all smooth lips can say, sillä sanoivatpa alahuulet mitä tahansa,
ellauri197.html on line 275: How happy I was if I could forget Miten iloinen mä olin jos voisin unohtaa
ellauri197.html on line 291: ‘How Happy I Was If I Could Forget’ by Emily Dickinson contains a narrator’s confused thoughts and experiences. She uses complex transformational generative grammar and imagery to convey it further.
ellauri197.html on line 293: ‘How Happy I Was If I Could Forget’ is a two-stanza work where the narrator takes the reader through a series of confusing verb tenses and language choices to represent the overall lack of clarity she has for the memory that she wishes she “could forget.” The cyclical state of the stanzas’ disorganization, additionally, reflects that the narrator feels trapped in her confused loop from the memory, and the reader could finish ‘How Happy I Was If I Could Forget’ without knowing what the troubling memory is. This is yet another method of revealing the narrator’s confusion over the memory. Just as she does not know how to treat the memory, the reader does not know solid details about the memory. From start to finish then, this is a work that is structured perfectly to share and represent the narrator’s confusion.
ellauri197.html on line 295: The shift in verb tenses is remarkable in this first stanza to address the narrator’s unclear thoughts that are connected to whatever memory she wishes to “forget.” Within the first two lines of ‘How Happy I Was If I Could Forget’, the reader encounters past tense in “was” and the subjunctive imagined prospect of “if I could forget.” This “if” indicates that this is only a wish the narrator has, meaning it is not past, present, or future because it has not happened and will not definitively ever happen. From there, the narrator turns to the present tense by saying, “how sad I am.” There is no clear way that all of these verb tenses senspibly link up, and this grammatic confusion mirrors how uncertain and shaken the narrator is from this memory’s lingering presence.
ellauri197.html on line 297: This grammatical confusion continues in the third line where there is no subject given for the sentiment. Nothing is stated as the thing that “[w]ould be an easy adversity,” so structurally, the statement lacks clarity. A more correct formulation would be given by
ellauri197.html on line 299: How happy I would be if I could forget to remember how sad I am. It would be an easy adversity.
ellauri197.html on line 303: The reader can infer, whatever this memory is, that it is not a good one because if it were pleasant, the narrator would not be “happy” to “forget” it, and also because the situation linked to it is noted as an “adversity.” Not only is that memory evidently unpleasant, but the scenario has an “advers[e]” effect on her current life.
ellauri197.html on line 305: An interesting thing to note, however, is that the “adversity” is treated in a beautiful way by being addressed as a “Bloom.” The capitalization can be written off with the notion that even a bad memory could be important enough to merit capitalization, but a “Bloom” has a connotation of natural beauty and livelihood. This could simply mean the negativity from the circumstance grows with time, but the choice of such a soft verb gives the feeling that the narrator has warm feelings about whatever happened to cause this bad memory—maybe a relationship she loved but lost or a friend who was dear but forsaken. This would again give a reason for the grammatical chaos of the lack of subject and mismatched verb tenses since, it seems, the narrator does not know how she feels about the memory.
ellauri197.html on line 311: Additionally, the third line of this stanza again does not have a subject for its main verb, and this format adds a bit of structure amidst the chaos since the varying verb tenses happen in the first two lines of both stanzas while the missing subject shows up in the third lines. This sustained format is an indication that this bad memory she could not “forget” keeps her in a loop she cannot break free of, as in no matter how far she tries to run from it, she always ends up dealing with the same problems again and again. The grammar details, then, mirror the circular repetition of her emotional problems.
ellauri197.html on line 325: What the fuck? The idiot who wrote the analysis could not parse the poem! All that takes place in the first 2 lines of poem is that a Chomsky topicalization transformation moves the clausal objects of the main verbs to the front. There is nothing the matter with the tenses in the poem, it is all quite run of the mill.
ellauri197.html on line 327: A more prosaic word order results by the back transformation:
ellauri197.html on line 329: if I could forget how happy I was, it would be an easy adversity to remember how sad I am.
ellauri197.html on line 339: Oh, and love is mixed stuff, a mixture of both spiritual and physical elements. Though like the grass in this respect, it is different from it in another way. While the grass loses its life and vitality with the winter, there is no such loss in the power of love, though there may be a temporary one in love's organ. In this respect, it may be likened to a sex organ inserted in an emergency, but never withdrawn before the emergency is over.
ellauri197.html on line 389: Like other mixed stuff, love also gets an addition in its vigor and strength from the sun (his working vigor, i.e., its restorative power, its motive force, its sexual energy). Love is not as pure and unmixed as is supposed by those who have no other beloved except their poetry (i.e. those who have no practical experience of love).
ellauri197.html on line 395: The poet here in ‘Love’s Organ's Growth’ says his love is not made larger by the spring, but more prominent, as in heaven, stars are not enlarged but revealed by the sun (the poet may mean here that as we would not be able to see the stars were not for the light which they reflect from the sun so we would not know of the existence of love, which is not for the bodily consequences of the union of souls.
ellauri197.html on line 401: Through this extract of ‘Love’s Organ´s Growth’, the poet, John Donne, says that if love takes such additions (gentle love deeds), as more circles are produced by one stirred in water, those, like so many spheres, make only one heaven, for they are all centered in her. When the poet says: Spheres, he refers to the Ptolemaic astronomy, the spheres were a series of concentric hollow globes which revolved around the earth and carried the heavenly bodies with them. There were supposed to be nine such hollow globes and together they made up what we call the ‘heaven’.
ellauri197.html on line 403: Here the term ‘concentrique’ means one circle within the other, or circles or globes with a common center. Here this common center is earth. Hence the spheres were supposed to be concentric or centered upon the earth. The first four lines of this extract can also be analyzed like: just as when water is stirred additional circles are produced by the original one, then these new additions will only constitute one heaven, like the spheres in the Ptolemaic astronomy form only one heaven; and that is because all these additions will be centered on you, just as in that system the spheres are all centered on the earth.
ellauri197.html on line 419: Blessed be Thou for all the joy Ollos peukutettu siitä ilosta
ellauri197.html on line 424: I was alone, for those I loved Olin yxin, mun rakkaat olivat
ellauri197.html on line 493: Hypergamy (colloquially referred to as "marrying up") is a term used in social science for the act or practice of a person marrying a spouse of higher caste or social status than themselves. It is mostly practiced by women.
ellauri197.html on line 494: hypogamy refers to the inverse: marrying a person of lower social class or status (colloquially "marrying down"). Both terms were coined in the Indian subcontinent in the 19th century while translating classical Hindu law books, which used the Sanskrit terms anuloma and pratiloma, respectively, for the two concepts.
ellauri197.html on line 498: A gold digger is a term for a person, typically a woman, who engages in a type of transactional relationship for money rather than love. If it turns into marriage, it is a type of marriage of convenience.
ellauri197.html on line 500: The term gold-digger was a slang term that has its roots among chorus girls and sex workers in the early 20th century. The Oxford Dictionary[clarification needed] and Random House's Dictionary of Historical Slang state the term is distinct for women because they were much more likely to need to marry a wealthy man in order to achieve or maintain a level of socioeconomic status. than a man to marry a wealthy woman in order to achieve or maintain a level of socioeconomic status.
ellauri197.html on line 502: The term gold digger rose in usage after the popularity of Avery Hopwood's play The Gold Diggers in 1919. Hopwood first heard the term gold digger in a conversation with Ziegfeld performer Kay Laurell. As an indication on how new the slang term was, Broadway producers urged him to change the title because they feared that the audience would think that the play was about mining and the Gold Rush.
ellauri197.html on line 503: The best known gold digger of the early 20th century was Peggy Hopkins Joyce. Joyce was a former show girl who married and divorced millionaires.
ellauri197.html on line 507: In the anglo-saxon common law tradition, a heartbalm tort is a civil action that a person may bring to seek monetary compensation for the end or disruption of a profitable romantic or marital relationship. A heartbalm statute is a statute forbidding such actions.
ellauri197.html on line 512: Following a report by the Law Reform Committee in 1963, England abolished all of the traditional heartbalm torts (excluding loss of consortium) by statute in 1970.
ellauri197.html on line 522: For example, in Baker v Bolton (1808) 1 Camp 493, a man was permitted to recover for his loss of consortium from the carriage driver while his wife languished after a carriage accident. However, once she died from her injuries, his right to recover for lost consortium ended. (After the enactment of Lord Campbell's Act (9 and 10 Vic. c. 93) the English common law continued to prohibit recovery for loss of consortium after the death of a victim). In the 1619 case Guy v. Livesey, it is clear that precedent had been established by that time that a husband's exclusive access to the sexual services of his wife was considered to fall within the concept of 'consortium', and that an adulterer might therefore be sued for depriving a cuckold of exclusive access to the sexual services of his wife. Since adultery could not otherwise be prosecuted in secular courts for most of the period after the twelfth century, loss of consortium became an important basis for prosecution for adultery in English law.
ellauri197.html on line 528: A study done by the University of Minnesota in 2017 found that females of all species generally prefer dominant males as mates. Women rated "good financial prospect" higher than did men in all cultures. In 29 samples, the "ambition and industriousness" of a prospective mate were more important for women than for men.
ellauri197.html on line 534: Gilles Saint-Paul (2008) argued, based on mathematical models, that human female hypergamy occurs because women have greater lost mating opportunity costs from monogamous mating (given their slower reproductive rate and limited window of fertility),[clarification needed] and thus must be compensated for this cost of marriage. Marriage reduces the overall genetic quality of her offspring by precluding the possibility of impregnation by a genetically higher quality male, with or without his parental investment. However, this reduction may be compensated by greater levels of parental investment by her genetically lower quality husband.
ellauri197.html on line 536: An empirical study examining the mate preferences of subscribers to a computer dating service in Israel had a highly skewed sex ratio (646 men for 1,000 women).
ellauri197.html on line 538: Despite this skewed sex ratio, they found that "On education and socioeconomic status, women on average express greater hypergamic selectivity; they prefer mates who are superior to them in these traits, while men express a desire for an analogue of hypergamy based on physical attractiveness; they desire a mate who ranks higher on the physical attractiveness scale than they themselves do."
ellauri197.html on line 540: Traditional marriage practices in which men “marry down” in education do not persist for long once women have the educational advantage. It is also becoming less common for women to marry older men.
ellauri197.html on line 544: In a 2016 paper that explored the income difference between couples in 1980 and 2012, Chinese researcher Yue Qian noted that the tendency for women to marry men with higher incomes than themselves still persists in modern China.
ellauri197.html on line 546: A trophy wife is a wife who is regarded as a status symbol for the husband. The term is often used in a derogatory or disparaging way, implying that the wife in question has little personal merit besides her physical attractiveness, requires substantial expense for maintaining her appearance, is often unintelligent or unsophisticated, does very little of substance beyond remaining attractive, and is in some ways synonymous with the term gold digger. A trophy wife is typically relatively young and attractive, and may be a second, third or later wife of an older, wealthier man.
ellauri197.html on line 550: A trophy husband is a husband who is regarded as a status symbol for the wife. The term is often used in a derogatory or disparaging way, implying that the husband in question has little personal merit besides his physical attractiveness, requires substantial expense for maintaining his appearance, is often unintelligent or unsophisticated, does very little of substance beyond remaining attractive, and is in some ways synonymous with the term gold digger. A trophy husband is typically relatively young and attractive, and may be a second, third or later husband of an older, wealthier woman.
ellauri197.html on line 571: – De anställde mig direkt när jag kontaktade dem. Kvällstid studerar jag informationssystem, dagtid jobbade jag på restaurangen. Ibland jobbade jag åtta timmar om dagen, ibland upp till fjorton. Det kan man bestämma själv.
ellauri197.html on line 597: – Utomlands är det bättre löner och dessutom ofta billigare att leva än i Moskva. Jag har funderat på Tjeckien eller USA. Det är friare i väst. Den enskilda människan har mer rättigheter. Men just nu känns det inte särskilt realistiskt att få jobb utomlands, jag har aldrig bott utomlands och jag måste tänka klart. I huvudet är allt fortfarande en enda röra.
ellauri197.html on line 606: Precious Photo: This is where a person carries a photo of a loved one who isn't with them around them at all times. This loved one can be somebody who is dead, far away for an extended period of time or the carrier may just be a Stalker with a Crush. If the person is dead, then this symbolizes the attachment that the carrier still has. If they're far away, then this shows that the carrier is anticipating their return. If the carrier is a stalker then there are thousands more where that one came from. It may also be an Orphan's Plot Trinket, usually when kept in a locket. Even still, if the photo is ruined, there are two possible outcomes:
ellauri197.html on line 647: His father was a well-paid clerk for the Bank of England, earning about £150 per year. Browning's paternal grandfather was a slave owner in Saint Kitts, West Indies, but Browning's father was an abolitionist. Browning's father had been sent to the West Indies to work on a sugar plantation, but due to a slave revolt there, had returned. Browning's mother was the daughter of a German shipowner who had settled in Dundee, Scotland, and his Scottish wife. His paternal grandmother, Margaret Tittle, had inherited a plantation in St Kitts and was rumoured in the family to have a mixed-race ancestry including some Jamaican blood, but author Julia Markus suggests she was Kittitian rather than Jamaican. The evidence is inconclusive. Robert's father, a literary collector, amassed a library of some 6,000 books, many of them rare so that Robert grew up in a household with significant literary resources. His mother, to whom he was close (no tietysti), was a devout nonconformist and a talented musician. His younger sister, Sarianna, also gifted, became her brother's "companion" in his later years, after the death of his wife in 1861. His father encouraged his children's interest in literature and the arts.
ellauri197.html on line 649: By the age of 12, Browning had written a book of poetry, which he later destroyed for want of a publisher. After attending one or two private schools and showing an insuperable dislike of school life, he was educated at home by a tutor, using the resources of his father's library. By 14 he was fluent in French, Greek, Italian and Latin. He became an admirer of the Romantic poets, especially Shelley, whom he followed in becoming an atheist and a vegetarian (and a bisexual). At 16, he studied Greek at University College London, but left after his first year. His parents' evangelical faith prevented his studying at either Oxford or Cambridge University, both then open only to members of the Church of England. He had inherited substantial musical ability through his mother, and composed arrangements of various songs. He refused a formal career and ignored his parents' remonstrations by dedicating himself to poetry. He stayed at home until the age of 34, financially dependent on his family until his marriage. His father sponsored the publication of his son's poems. Varsinainen vanhapiika, neiti-ihminen.
ellauri197.html on line 657: O let me look back, e’er I leave for ever
ellauri197.html on line 668: I can forget myself in friendship, fame,
ellauri197.html on line 672: A home for us, out of the world; in thought—
ellauri197.html on line 679: And what is that I hunger for but God?
ellauri197.html on line 680: My God, my God! let me for once look on thee
ellauri198.html on line 116: Amerikka oli ällö paikka jo kun oltiin nuaaria. A great place for hamburgers but who'd wanna live there. Sarjasta True Detective tulee ilkeitä 80-luvun takautumia. Eise ollutkaan kuvattu Arkansoossa vaan Luisiaanassa. Häirizeviä matkijalintuja karkotettiin kotipesiltä haukkojen ja pöllöjen avulla, ei sentään kaadettu kannanhoidon nimissä kuin Audubonin lintuja tai työläisiä Republican Steelin pihalla.
ellauri198.html on line 118: Academy Award-winner Mahershala Ali plays the lead role of state police detective Wayne Hays. In an interview with Variety, Ali revealed that he was originally offered a supporting role, as the main character was supposed to be white. However, pursuing a better choice for his career, he convinced Pizzolatto that he was suited for the lead despite the pigmentation handicap. Saatiinhan värivirhe sentään korjatuxi Alin ja Rolandin urakehityxen myöhemmissä vaiheissa.
ellauri198.html on line 127: 1950-luvulta alkaen hän kirjoitti lähinnä lyriikkaa. Kaikki kuninkaan miehet on muokattu elokuvaksi kahteen otteeseen, vuonna 1949 ja vuonna 2006. Its title is drawn from the nursery rhyme "Humpty Dumpty". Se kertoo poliitikko Wille Rydmanin etenemisestä urallaan ja samanaikaisesta muuttumisesta entistä pahemmaxi ihmisenä. Willem esikuva Huey Pierce Long Jr. (30. elokuuta 1893 – 10. syyskuuta 1935), usein paremmin tunnettuna lempinimellä "Kingfish" oli yhdysvaltalainen demokraattisen puolueen poliitikko. Hän toimi Louisianan kuvernöörinä vuosina 1928–1932 ja Yhdysvaltain senaatin jäsenenä vuosina 1932–1935. Long tunnettiin radikaalina ja menestyksekkäänä vasemmistopopulistina, joka ajoi kuvernöörinä voimakkaita sosiaalisia reformeja ja perusti suuren laman aikana kunnianhimoisia julkiseen rahoitukseen perustuvia ohjelmia. Vastustajat arvostelivat häntä demagogiasta ja itsevaltaisesta vallankäytöstä. Longin lempinimi, "Kingfish" tuli hänen väittämästään "I'm a small fish here in Washington. But I am a kingfish to the folks down in Louisiana."
ellauri198.html on line 132: Despite the positive reviews, in 1974, All the King's Men was challenged at the Dallas, Texas, Independent School District high school libraries for depicting a "depressing view of life" and "immoral situations".
ellauri198.html on line 136: Warren’s poetry is written “in a genuinely expansive, passionate style. Look at its prose ease and rapidity oddly qualified by log-piling compounds, alliteration, successive stresses, and an occasional inversion something rough and serviceable as a horse-blanket yet fancy to—and you wonder how he ever came up with it. It is excitingly massive and moulded and full of momentum. Echoes of Yeats and Auden still persist, but it is wonderfully peculiar, homemade.” His language is robust and rhetorical. He likes his adjectives and nouns to go in pairs, reinforcing one another.
ellauri198.html on line 138: About all of Warren’s work there is a gusto and masculine force, a willingness to risk bathos and absurdity, reminiscent of Shakespeare.
ellauri198.html on line 141: Harold Bloom observed in the New Leader, “Warren alone among living writers ranks with the foremost American poets of the century: Frost, Stevens, Hart Crane, Williams, Pound, Eliot. ...
ellauri198.html on line 142: "In the whiplash of Warren’s long line, the most ordinary syntax becomes tense, muscular, searching,” comments a certain Williamson. Olikohan nääkin jäbät homoja? “His ear is formidable, though given to strong effects rather than graceful ones.” Ei tarvi korvatorvea.
ellauri198.html on line 146: Part of the problem seems to be an inordinate ambition for grandeur; part is what feels to me like haste. If Warren were in less of a hurry to chronicle each dawn dream, birdsong, and memory as it occurred, a process of distillation just might be allowed to take place. He is not an original thinker or a visionary poet. His is
ellauri198.html on line 162: It was the season before the elderberry blooms,
ellauri198.html on line 163: Therefore they were going north.
ellauri198.html on line 234: Let’s take time this Memorial Day weekend to remember Memorial Day 1937, when workers in Chicago were massacred by police for trying to picket against their employer, the Republic Steel Company.
ellauri198.html on line 235: It all started as steelworkers for five steel companies – Bethlehem Steel, Republic Steel, Youngstown Sheet and Tube, Inland Steel and Weirton Steel, collectively known as “Little Steel” in comparison to the giant U.S. Steel Company – went on strike to force the companies to recognize and bargain with their union, the Steelworkers Organizing Committee (SWOC). The strike, which began on May 26th, was almost completely effective in the first days, as 67,000 workers walked the picket lines, kept replacement workers (scabs) out, and brought steel production in their mills to a standstill. One striker later said that in the first days of the strike “the mills were as empty as Monday morning church” and that “the steel towns breathed clean air for the first time in years.”
ellauri198.html on line 239: The most terrible day, preceding those described above, was May 30th, Memorial Day. On the south side of Chicago 1,500 workers, including some of their families, marched to the Republic Steel plant for a picket line and to hold a meeting. They were met by 200 police and dozens of paddy wagons. A group of 300 workers advanced to confront the police. After debate, then heated argument, the police opened fire on the workers, first shooting dozens, then clubbing those still fleeing and many they had already shot. Ten were killed and forty others were shot, almost all in the back. One was paralyzed from the waist down. One hundred were beaten with clubs, including an eight-year-old child. After Memorial Day, workers were fearful that any wrong move could sudden death. And their union leaders offered no larger strategy to answer the violence.
ellauri198.html on line 243: The real reason for the defeat in the 1937 Little Steel Strike were the strategies and tactics of the union leaderships. They encouraged their members to have faith in Roosevelt and the Democrats, giving them a false sense of security that they would be protected against violence by their bosses, the police, and the National Guard. Had the workers relied only on their own power in unity, they could have been better prepared.
ellauri198.html on line 245: In 1934, strikers in Toledo, San Francisco and Minneapolis had all stood up to the police and National Guard from the start, done battle in the streets, and come out victorious. In 1936 and 1937, strikers at General Motor’s Flint, Michigan factories did the same, taking over plants and beating back police attacks. When workers were united and prepared to fight against the forces of their class enemies, they won!
ellauri198.html on line 262: You never bought no Saigon trim while you was over there? Guess I'm a romantic. I'm a feminist. They want to sell me a piece of ass, they got the right. Shit. You're gonna pay for it one way or another. You see yourself getting married, Purple? No, sir. I'm not a big enough asshole to put a woman and children through that. Hey. Don't. Shh. Dick!
ellauri198.html on line 281: With no effort. They cry
ellauri198.html on line 290: Our name for it is biblical knowledge.
ellauri198.html on line 296: The Satanic panic is a moral panic consisting of over 12,000 unsubstantiated cases of Satanic ritual abuse (SRA, sometimes known as ritual abuse, ritualistic abuse, organized abuse, or sadistic ritual abuse) starting in the United States in the 1980s, spreading throughout many parts of the world by the late 1990s, and persisting today. The panic originated in 1980 with the publication of Michelle Remembers, a book co-written by Canadian psychiatrist Lawrence Pazder and his patient (and future wife), Michelle Smith, which used the discredited practice of recovered-memory therapy to make sweeping lurid claims about satanic ritual abuse involving Smith. The allegations which afterwards arose throughout much of the United States involved reports of physical and sexual abuse of people in the context of occult or Satanic rituals. In its most extreme form, allegations involve a conspiracy of a global Satanic cult that includes the wealthy and powerful world elite in which children are abducted or bred for human sacrifices, pornography, and prostitution, an allegation that returned to prominence in the form of Qanon.
ellauri198.html on line 300: Initial interest arose via the publicity campaign for Pazder's 1980 book Michelle Remembers, and it was sustained and popularized throughout the decade by coverage of the McMartin preschool trial. Testimonials, symptom lists, rumors, and techniques to investigate or uncover memories of SRA were disseminated through professional, popular, and religious conferences, as well as through talk shows, sustaining and further spreading the moral panic throughout the United States and beyond. In some cases, allegations resulted in criminal trials with varying results; after seven years in court, the McMartin trial resulted in no convictions for any of the accused, while other cases resulted in lengthy sentences, some of which were later reversed. Scholarly interest in the topic slowly built, eventually resulting in the conclusion that the phenomenon was a moral panic, which, as one researcher put it in 2017, "involved hundreds of accusations that devil-worshipping paedophiles were operating America's white middle-class suburban daycare centers."
ellauri198.html on line 325:
The title, "Childe Roland into the Dark Tunnel Came", which forms the last words of the poem, is a line from William Shakespeare's play King Lear (ca. 1607). In the play, Gloucester's son, Edgar, lends credence to his disguise as Tom o' Bedlam by talking nonsense, of which this is a part:
ellauri198.html on line 331: Albumin 340 välipalana lukaisin King Learin uudestaan, se on kyllä tosi onneton. Lyhyesti tiivistäen, king Learilla on kolme tyärtä, joista 2 vanhempaa nuolee ahkerasti kingin pyllyvakoa ja saa isot läänityxet kinkun retardoituessa, Cordelia (henceforth Corzu) ei mielistele, so the king has a cow ja tekee Corzun perinnöttömäxi. Burgundi ei huoli sitä, mutta Ranu ottaa. Sitten isosiskot alkaa kohdella ex-kinkkua kuin halpaa makkaraa. Jotain sivujuonta Glosterin äijästä ja sen 2 pojasta joista äpärä Edmundista tulee pahis ja Edgar ('Tom') esittää yhtä hullua kuin oikeesti hullaantuva ex-kurnupää. Styken päähuvi tulee näistä hulluista ja yhestä muuten vaan narrista. Kohta Glosterin äijää vedetään parrasta ja silmät kaivetaan ulos päästä, mikä on puolestaan pätkän parasta gorea. Konna Oswald [Dies.] Cordelia tulee Ranun kaa miehittämään Britanniaa. Britannia voittaa (tietysti). Corzun tsykologi parantaa Learin psykoosin, mutta liian myöhäistä: isotsiskot nirhaa toisensa, Cordelia epähuomiossa hirtetään, ja Lear kuolee apoplexiaan. Kaikki naiset on nyt tapettu, jälelle jää 2 hyvistä, mitätön Kent ja vetku Edgar. (Kentistä ei tullut mitään sanotuxi, mutta se onkin varsin mitäänsanomaton.)
ellauri198.html on line 344: A footnote in the Penguin Classics edition (Robert Browning Selected Poems) advises against allegorical interpretation, saying “readers who wish to try their hand should be warned that the enterprise strongly resembles carving a statue out of fog." This sentiment is echoed by many critics, who believe any quest for interpretation will ultimately fail, due to the dreamlike, illusionary nature of the poem.
ellauri198.html on line 350: Harold Bloom reads the poem as a "loving critique" of Shelley, and describes Roland as questing for his own (Bloom's) failure.
ellauri198.html on line 363: On mine, and mouth scarce able to afford Suu vino virnuilua pidätteli,
ellauri198.html on line 368: What else should he be set for, with his staff? Mitä varten muuten sillä keppi
ellauri198.html on line 401: Be room enough for this, and when a day Liian hyvä tälle, ja millaiset
ellauri198.html on line 402: Suits best for carrying the corpse away, Olis paras järjestää peijaiset,
ellauri198.html on line 456: As for the grass, it grew as scant as hair Sit toi ruoho kasvoi tosi harvana,
ellauri198.html on line 464: Alive? he might be dead for aught I know, Puolikuollut vai puolielossa? ken ties?
ellauri198.html on line 473: As a man calls for wine before he fights, Kuten tyyppi joka juo ennen mazia
ellauri198.html on line 497: Back therefore to my darkening path again! Takaisin siis hämärän tähden teitä!
ellauri198.html on line 520: Which, while I forded, - good saints, how I feared Kun kaalasin sen yli, kyllä pelkäsin,
ellauri198.html on line 529: Now for a better country. Vain presage! Tie eeku paranoo? Turha toivotus.
ellauri198.html on line 541: Pits for his pastime, Christians against Jews. taisteluttais murkkuja kuin härkiä.
ellauri198.html on line 545: What bad use was that engine for, that wheel, oli jonkinlainen SM laite, mitä hyötyä?
ellauri198.html on line 597: After a life spent training for the sight! Tää arvoitus on aivan karvaton!
ellauri198.html on line 609: Came back again for that! before it left, Sieltä paistaa päivä taas, tuolta kolosta,
ellauri198.html on line 620: And such was fortunate, yet each of old Yxi pitkä toinen kova kolmas ikivanha,
ellauri198.html on line 633: Tophet or Topheth (Hebrew: תֹּוֹפֶת Tōp̄eṯ; Greek: Ταφέθ (taphéth); Latin: Topheth) is a location in Jerusalem in the Valley of Hinnom (Gehenna), where worshipers engaged in a ritual involving "passing a child through the fire", most likely child sacrifice. Traditionally, the sacrifices have been ascribed to a god named Moloch. The Bible condemns and forbids these sacrifices, and the tophet is eventually destroyed by king Josiah, although mentions by the prophets Jeremiah, Ezekiel, and Isaiah suggest that the practices associated with the tophet may have persisted.
ellauri198.html on line 635: Most scholars agree that the ritual performed at the tophet was child sacrifice, and they connect it to similar episodes throughout the Bible and recorded in Phoenicia (whose inhabitants were referred to as Canaanites in the Bible) and Carthage by Hellenistic sources. There is disagreement about whether the sacrifices were offered to a god named "Moloch". Based on Phoenician and Carthaginian inscriptions, a growing number of scholars believe that the word moloch refers to the type of sacrifice rather than a deity. There is currently a dispute as to whether these sacrifices were dedicated to Yahweh rather than a foreign deity.
ellauri198.html on line 645: Roland's band had dissolved and gone on to solo careers. Cuthbert was cut up for "one night's disgrace," and Giles "by being hanged and declared a traitor by his fans." All Roland wants is to join back the band, whatever the cost.
ellauri198.html on line 648: It is an obsolete form of the word slogan, closer to its derivation from the Scottish Gaelic sluagh-ghairm (meaning war-cry).
ellauri198.html on line 652: Chatterton's usage inspired Robert Browning in his poem Childe Roland to the Dark Tower Came, in particular the last stanza in which the hero sees the ghosts of all those who died trying to reach the Dark Tower before him.
ellauri198.html on line 660: Horace Slughorn is a character in the Harry Potter series of novels by J. K. Rowling. Professor Horace Eugene Flaccus Slughorn (b. 28 April, between 1882 and 1913) was a pure-blood or half-blood wizard. He attended Hogwarts School of Witchcraft and Wizardry as a member of Slytherin before returning in 1931 as Potions Master. Joopa joo, flaccid slughorn, kiitos JK tiedetään mitä ajat takaa. Although Professor Slughorn certainly isn't a villain in Harry Potter, he's definitely done some rotten things. As they all.
ellauri198.html on line 667: Slughorn is the name of openSUSE's mascot for the YaST2 setup tool. ellauri198.html on line 672: American author Stephen King stole the name for his The Dark Tower series of stories and novels (1978–2012).
ellauri198.html on line 693: In 1838, he visited Italy looking for background for Sordello, a long poem in heroic couplets, presented as the imaginary biography of the Mantuan bard spoken of by Dante in the Divine Comedy, canto 6 of Purgatory, set against a background of hate and conflict during the Guelph-Ghibelline wars. This was published in 1840 and met with widespread derision, gaining him the reputation of wanton carelessness and obscurity. Tennyson commented that he only understood the first and last lines and Carlyle wrote that his wife had read the poem through and could not tell whether Sordello was a man, a city or a book. Ai tän mä taisinkin jo kertoa albumissa 54.
ellauri198.html on line 695: In 1845, at 32, Browning met the poet Elizabeth Barrett, 38, six years his senior, who lived as a semi-invalid in her father's house in Wimpole Street, London. They began regularly corresponding and gradually a romance developed between them, leading to their marriage and journey to Italy (for Elizabeth's health) on 12 September 1846.
ellauri198.html on line 697: From the time of their marriage and until Elizabeth's death, the Brownings lived in Italy, residing first in Pisa, and then, within a year, finding an apartment in Florence at Casa Guidi (now a museum to their memory). Their only child, Robert Wiedemann Barrett Browning, nicknamed "Penine" or "Pen", was born in 1849. In these years Browning was fascinated by, and learned from, the art and atmosphere of Italy. He would, in later life, describe Italy as his university. As Elizabeth had inherited money of her own, the couple were reasonably comfortable in Italy, and their relationship together was happy. However, the literary assault on Browning's work did not let up and he was critically dismissed further, by patrician writers such as Charles Kingsley, for the desertion of England forforeign lands.
ellauri198.html on line 703: According to some reports Browning became romantically involved with Louisa Caroline Stewart-Mackenzie, Lady Ashburton, but he refused her proposal of marriage, and did not remarry. In 1878, he revisited Italy for the first time in the seventeen years since Elizabeth's death, and returned there on several further occasions.
ellauri198.html on line 710: The series was chiefly inspired by the poem "Childe Roland to the Dark Tower Came" by Robert Browning, whose full text was included in the final volume's appendix. In the preface to the revised 2003 edition of The Gunslinger, King also identifies The Lord of the Rings, Arthurian legend, and The Good, the Bad and the Ugly as inspirations. He identifies Clint Eastwood's "Man with No Name" character as one of the major inspirations for the protagonist, Roland Deschain. King's style of location names in the series, such as Mid-World, and his development of a unique language abstract to our own [clarification needed] (High Speech), are also influenced by J. R. R. Tolkien's work. The series is referred to on King's website as his magnum opus.
ellauri198.html on line 714: Allen Johnston of The New York Times was disappointed with how the series progressed; while he marveled at the "sheer absurdity of King's existence" and complimented King's writing style, he said preparation would have improved the series, stating "King doesn't have the writerly finesse for these sorts of games, and the voices let him down." Michael Berry of the San Francisco Chronicle called the series "highfalutin hodgepodge".
ellauri198.html on line 724: Roland and his ka-tet travel to Thunderclap, then to the nearby Devar-Toi, to help a group of psychics known as Breakers who are allowing their telepathic abilities to be used to break away at the beams that support the Tower. Ted Brautigan and Dinky Earnshaw assist the gunslingers with information and weapons, and reunite Roland with his old friend Sheemie Ruiz from Mejis. The Gunslingers free the Breakers from their captors, but Eddie is wounded after the battle and dies a short while later. Roland and Jake pause to mourn and then jump to Maine of 1999 along with Oy, in order to save the life of Stephen King (whom he writes to be a secondary character in the book); the ka-tet have come to believe that the success of their quest depends on King surviving to write about it through his books.
ellauri198.html on line 726: They discover King about to be hit by a van. Jake pushes King out of the way but Jake is killed in the process. Roland, heartbroken with the loss of the person he considers his true son, buries Jake and returns with Oy to Susannah in Fedic, via the Dixie Pig. They are chased through the depths of Castle Discordia by an otherworldly monster, then depart and travel for weeks across freezing badlands toward the Tower.
ellauri198.html on line 732: They remain in a stalemate for a few hours, until Roland has Patrick draw a picture of the Crimson King and then erase it, thus wiping him out of existence except for his eyes. Roland gains entry into the Tower while Patrick turns back home. The last scene is that of Roland crying out the names of his loved ones and fallen comrades as he had vowed to do. The door of the Dark Tower closes shut as Patrick watches from a distance.
ellauri198.html on line 736: In a final "Coda" section, King urges the reader to close the book at this point, consider the story finished with a happy ending, and not venture inside the Tower with Roland. For those who do not heed the warning, the story resumes with Roland stepping into the Dark Tower. He realizes that the Tower is not really made of stone, but a kind of flesh: it is Gan's physical body. As he climbs the steps, Roland encounters various rooms containing siguls or signs of his past life. When he reaches the top of the Tower, he finds a door marked with his own name and opens it. Roland instantly realizes, to his horror, that he has reached the Tower countless times before. He is forced through the door by the hands of Gan and transported back in time to the Mohaine desert, back to where he was at the beginning of The Dark Tower: The Gunslinger, with no memories of what has just occurred. The only difference is that, this time, Roland possesses the Horn of Eld, which in the previous incarnation he had left lying on the ground after the Battle of Jericho Hill. Roland hears the voice of Gan, whispering that, if he reaches the Tower again, perhaps this time the result will be different; there may yet be rest. The series ends where it began in the first line of book one: "The man in black fled across the desert, and the gunslinger followed."
ellauri198.html on line 747: Vaikeinta on Bloomin ymmärtää, mikä nalli napsahtaa Rolandille värsyssä XXIX. Bloom raahaa kekoon askeesia, metaforia ja metaleepsistä, mutta tokko niistä on tässä mitään apua. Täytyypä vilkaista Bloomin vinkkaamia runoja Keats: The Fall of Hyperion ja Shelley: The Triumph of Life. Onko nekin jotain smuttia? (Kz alempaa.)
ellauri198.html on line 749: Minkä eteen seisoo musta torni Haroldin mielestä, sieltä pakaroiden välistä? Usko tai älä: "Shall we, tentatively, call both the Dark Tower and the mocking elf the Oedipal necessities of self-betrayal in the practice of art? (Mistä nuo Freudin turbojalat tähän tulivat? Selittäkääpä tarkemmin!) Or, more narrowly, the Tower and the Elf are metaphors for misprision, for the overdetermined and inescapable meanings that belated creators impose upon poetic tradition."
ellauri198.html on line 755: Ei vaan Browning imuskelee kolleegansa Shellyn schollya, Harold täsmentää. The consensus among critics has long been that in his youth Browning had a great enthusiasm for Shelley, an enthusiasm clearly apparent in Pauline and Paracelsus, but abruptly extinguished in Sordello. Generally speaking, it would seem that Browning's ardent enthusiasm for Shelley the poet ends with Sordello in 1840, just as his respect for Shelley the man ends in 1856, with the discovery that he had abandoned his first wife. Any evidence for a lapse of his disaffection in later life seems effectively countered by Browning's own testimony in a letter written in 1885 to F. J. Furnivall, refusing the presidency of the newly formed Shelley Society: “For myself, I painfully contrast my notions of Shelley the man and Shelley, well, even the poet, with what they were sixty years ago, when I only had his works, for a certainty, and took his character on trust.” With these highlights of the relationship, most Browning critics and biographers terminate the discussion.
ellauri198.html on line 772: Toi Condition of Fire and Election-Love taitaa olla jotain kabbalismia (kz alla). Love, love, love. Kabbalah says that the only force in reality is the force of love. Evidently, without love, there is no life. Make love not war. (No siinähän se tuli!) This is why Kabbalah says that Creator, nature, and love are synonymous. Tucker Carlson Wears a Kabbalah Bracelet. It has been absolutely infuriating to watch supposedly "awake" people promote Tucker Carlson as some kind of mainstream hero. He is obviously a servant of the Jews and this is just one more piece of evidence.
ellauri198.html on line 780: Knowledge is aware not only of itself, but also of the negative of itself, or its limit. Knowing its limit means knowing how to sacrifice itself. This sacrifice is... self-abandonment.... Here it has to begin all over again at its immediacy, as freshly as before, and thence rise once more to the measure of its stature, as if, for it, all that preceded were lost, and as if it had learned nothing from the experience of the spirits that preceded. But re collection has conserved that experience, and is the inner being, and, in fact, the higher form of the substance. While, then, this phase of Spirit begins all over again its formative development, apparently starting solely from itself, yet at the same time it com mences at a higher level. The realm of spirits developed in this way, and assuming definite shape in existence, constitutes a succession, where one detaches and sets loose the other, and each takes over from its predecessor the empire of the spiritual world...
ellauri198.html on line 786: From Hegel we can move to Mallarmé's Igitur, and an illuminating observation by Paul de Man, even as from Kierkegaard we can go back to Childe Roland and the critical mode I endeavor to develop. Meditating on Igitur, de Man remarks that in Baudelaire and in Mallarmé (under Baudelaire's influence) "ennui" is no longer a personal feeling but comes from the burden of the past. A consciousness comes to know itself as negative and finite. It sees that others know themselves also in this way, and so it transcends the negative and finite present by seeing the universal nature of what it itself is becoming. So, de Man says of Mallarmé's view, comparing it to Hegel's, that "we develop by dominating our natural anxiety and alienation and by transforming it in the awareness and the knowledge of otherness." Jotain tosi narsistista läppää tääkin näyttää olevan.
ellauri198.html on line 790: The difference between Hegel and Kierkegaard is also a difference between Mallarmé and Browning, as it happens, and critically a difference between a deconstructive and an antithetical view of practical criticism. Kierkegaard's "repetition" is closer than its Hegelian rival (or the Nietzschean-Heideggerian descendant) to the mutually exploitative relationship between strong poets, a mutuality that affects the dead nearly as much as the living. Insofar as a poet authentically is and remains a poet, he must exclude and negate other poets. Yet he must begin by including and affirming a precursor poet or poets, for there no other way to become a poet. We can say then that a poet known as a poet only by a wholly contradictory including/excluding, negating/affirming which by the agency of psychic defenses manifests itself as an introjecting/projecting. "Repetition," better even than Nietzsche's Eternal Return of the Same, manifests itself through the rhetorical scheme of transumption, where the surrender of the present compensates for the contradictory movements of the psyche.
ellauri198.html on line 794: Roland is not mediated by his precursors; they do not detach him from history so as to free him in the spirit. The Childe's last act of dauntless courage is to will repetition, to accept his place in the company of the ruined. Roland tells us implicitly that the present is not so much negative and finite as it is willed, though this willing is never the work of an individual consciousness acting by itself. It is caught up in a subject-to-subject dialectic, in which the present moment is sacrificed, not to the energies of art, but to the near-solipsist's tragic victory over himself. Roland's negative moment is neither that of renunciation nor of the loss of self in death or error. It is the negativity that is self-knowledge yielding its power to a doomed love of others, in the recognition that those others like Shelley. more grandly had surrendered knowledge and its powers to love, however illusory. Or, mos simply, Childe Roland dies, if be dies, in the magnificence of a belatedness that can accept itself as such. He ends in strengh because his vision has ceased to break and deform the world, and has begun to turn its dangerous strength upon is own defense. Roland is the Kermit modem version of a poet-as-hero, and his sustained courage to weather his own phantasmagoria and emerge into fire is a presage of the continued survival of strong poetry.
ellauri198.html on line 804: Nine bean-rows will I have there, a hive for the honey-bee, 9 papuriviä on mulla siellä plus mettiäisten pesä,
ellauri198.html on line 807: And I shall have some peace there, for peace comes dropping slow, Siellä saan mä olla vähän sentään rauhassa, näät rauha
ellauri198.html on line 812: I will arise and go now, for always night and day Mä nousen nyt ja lähden menee, sillä päivin öin
ellauri198.html on line 817: If it weren't for the fucking mosquitoes. Kun ei olis noita vitun hyttysiä.
ellauri198.html on line 821: William Butler Yeats is widely considered to be one of the greatest poets of the 20th century. He belonged to the Protestant, Anglo-Irish minority that had controlled the economic, political, social, and cultural life of Ireland since at least the end of the 17th century. Most members of this minority considered themselves English people who happened to have been born in Ireland, but Yeats staunchly flagged his fake Irish nationality. Although he lived in London for 14 years of his childhood (and kept a permanent home there for 30 years), Yeats magnified his cultural roots, featuring Irish legends and heroes in many of his poems and plays.
ellauri198.html on line 823: Spending most of his time in London, Yeats met with Maud Gonne, a tall, beautiful, socially prominent young woman passionately devoted to Irish nationalism. Yeats soon fell in love with Gonne, and courted her for nearly three decades although he eventually learned that she had already borne two children from a long affair. Their sole attempt at copulation at long last in Paris ended with a fizz. Yeats found he actually really liked young boys and girls.
ellauri198.html on line 826: Gonne shared Yeats’s interest in occultism and spiritualism. Yeats had been a theosophist, but in 1890 he turned from its sweeping mystical insights and joined the Golden Dawn, a secret society that actually practiced ritual magic. Yeats remained an active member of the Golden Dawn for 32 years, becoming involved in its direction at the turn of the century and achieving the coveted sixth grade of membership in 1914, the same year that his surrogate wife, Georgiana Hyde-Lees, also joined the society.
ellauri198.html on line 833: From these sessions Yeats formulated theories about life and history. He believed that certain patterns existed, the most important being what he called gyres, interpenetrating cones representing mixtures of opposites of both a personal and historical nature. He contended that gyres were initiated by the divine impregnation of a mortal woman—first, the rape of Leda by Zeus; later, the conception of Mary by the same immaculate swan. As Lewis Carroll had prophecied:
ellauri198.html on line 846: While Yeats was playing with esoterica, Ireland was rife with internal strife and a world war flitted past. He was now the “sixty-year-old smiling public man” of his poem “Among School Children,” which he wrote after touring an Irish elementary school. He was also a world-renowned artist of impressive stature, having received the Nobel Prize for Literature in 1923. At night the poet could “sweat with terror” because of the surrounding violence, but otherwise he was enjoying himself royally. His collection The Dark Tower (1928) is often considered his best single book.
ellauri198.html on line 848: Another important element of poems in both these collections and other volumes is Yeats’s keen awareness of old age. Even his romantic poems from the late 1890s often mention gray hair and weariness, though those poems were written while he was still a young man. But when Yeats was nearly 60, his health began to fail and he was faced with real, rather than imaginary, “bodily decrepitude” (a phrase from “After Long Silence”) and nearness to death. Despite the author’s often keen awareness of his physical decline, the last 15 years of his life were marked by extraordinary vitality and an appetite for life, including young boys and girls.
ellauri198.html on line 853: He faced death with a courage that was founded partly on his vague hope for reincarnation. In his proud moods he could speak in the stern voice of his famous epitaph, written within six months of his death, which concludes his poem “Under Ben Bulben”: “Cast a cold eye / On life, on death. / Horseman, pass by!” But the bold sureness of those lines is complicated by the terror-stricken cry that “distracts my thought” at the end of another late poem, “The Man and the Echo,” and also by the poignantly frivolous lust for life in the last lines of “Politics,” the poem that he wanted to close Last Poems: “But O that I were young again / And held them in my arms.”
ellauri198.html on line 855: Yeats deplored the tremendous enthusiasm among younger poets for Eliot’s The Waste Land, published in 1922. Disdaining Eliot’s flat rhythms and cold, dry mood, Yeats wanted all art to be full of energy and sex.
ellauri198.html on line 864: William Butler Yeats published his poem ‘The Lake Isle of Innisfree’ in December of 1890, an important year in his life due to his increased association with occult societies in London, United Kingdom. In ‘The Lake Isle of Innisfree,’ William Butler Yeats’ narrator asserts his desire to leave the “pavement gray” of his current locale and dwell on the mysterious island of Innisfree, with only bees, crickets, and linnets for a company (and, alas, mosquitoes).
ellauri198.html on line 866: Convinced that the "second coming" must be at hand, for the condition of the culture is unsustainable, Yeats sees "a vast image out of Spiritus Mundi, " or the "world spirit," a version of the anima mundi that is a central concept in Yeats's esoteric philosophy.
ellauri198.html on line 874: There are two realities, the terrestrial and the condition of fire. 1 All power is from the terrestrial condition, for there all opposites meet and there only is the extreme of choice possible, full freedom. [This seems inaccurate slightly, the terrestrial or earthly condition contains the condition of fire, water, and air; the mental, the material, and mental-material interaction respectively. How to distinctly separate water and earth is an issue going back at least to the Corpus Hermeticum.] And there the heterogeneous is, evil, for evil is the strain one upon another of opposites; but in the condition of fire is all music and rest. [Compare this with interpretations of Manichean or Gnostic dualism that there is a pure and impure world; castor and pollux.] Between is the condition of air where images have but a borrowed life, that of memory or that reflected upon them when they symbolise colours and intensities of fire; the place of shades who are 'in the whirl of those who are fading,' and who cry like those amorous shades in the Japanese play:-- Huoh, ei jaxa. Tää kaverihan oli täysin tärähtänyt:
ellauri198.html on line 876: I assert that the symbols which William Butler Yeats includes on the island — specifically the nine bean-rows — are meant to be examined in the light of the Kabbalism, numerology, and tarot cards to which these societies looked for inspiration in their occult practices. Through his inclusion of these symbols, William Butler Yeats is demonstrating mastery over the Hermetic Order of the Golden Dawn’s basic tenants (sic), a mastery which he perhaps hoped would help him advance in rank in the society to seventh grade and further his studies of magic.
ellauri198.html on line 894: The Triumph of Life was the last major work by Percy Bysshe Shelley before his death in 1822. The work was left unfinished. Shelley wrote the poem at Casa Magni in Lerici, Italy in the early summer of 1822. He modelled the poem, written in terza rima, on Petrarch 's Trionfi and Dante 's Divine Comedy. Siinäkin on julkkixia jossain helvetissä. Kesken jäi. Gäsp.
ellauri198.html on line 897: "First who art thou?" . . . "Before thy memory
ellauri198.html on line 918: Arthur Symons (n.h.) described the poem as a "sort of spiritual biography" in the way that it describes the feelings and emotions of the poet, rather than the actions. Isobel Armstrong (n.h.) argued that the poem was Browning's attempt to "institutionalize" himself as a Romantic poet. Browning described himself within the poem as "priest and prophet" and therefore gave himself both the meaning and purpose that he was seeking as a young man. Vitun pappi ja profeetta, ansaizisi potkun perseeseen. Tää narsistinen suollos ei kelpaa mihinkään. Ei maxa vaivaa edes siteerata.
ellauri203.html on line 79: Valitettavasti! On joku muu, joka näkee heidät niin kuin kerran. He tietävät, että he ovat räjäyttäneet sen kanssasi, ja sen sijaan, että korjaisivat sen tai sulkisivat tilanteen, he yksinkertaisesti löytävät jonkun uuden. He valittavat New-newille aivan kuten he tekivät kanssasi, entisistä, ennen kuin se on edes ohi. Sinusta on helppo valittaa, koska olet todella buzz-kill heidän euforisen tulevan teeskentelynsä aikana, fantasiajalkapallon luonnosteluvaiheessa, ja sen seurauksena he "hiljenevät", jotta he voivat iloisesti nauttia kokemuksesta. Se on verrattavissa todella jännittävän sarjan katsomiseen televisiosta ja siihen, että joku ryntää huoneeseen keskellä sitä, itkee ja huutaa, puhuu ohjelman yli. Omg, mikä vaiva, häivy! He näkevät keskeytyksesi vivahteena ja "hiljenevät", toivoen, että saat vihjeen ja vain "mene pois", jotta he voivat palata ohjelmaansa.
ellauri203.html on line 111: Literary critic V. Belinsky was one of the leaders of the westernist movement. He was a convinced atheist. In his understanding, Russia’s transformation would be impossible without eliminating Christianity.
ellauri203.html on line 119: Another problem, which could make matters worse, was the intrusion of the socialist (atheist) teaching mentioned above. From his own experience, Dostoevsky knew the danger and destructiveness of this socialist way, offered by many as the way to reform society. In his letter to M. Pogodin, Dostoevsky writes that ‘socialism and Christianity are antonyms’. Christianity and private enterprise are synonyms. The danger of this way, in Dostoevsky’s opinion, was its negation of God and establishment of a new atheistic society.
ellauri203.html on line 121: By means of his novels, articles, and personal correspondence, Dostoevsky warned about the consequences of entering this dangerous path. The tragedy of Rasskolnikov, the main character of the novel Crime and Punishment, shows how easily one can be infatuated with this teaching of “violence for the sake of love.” Violence is only ok for the sake of hate.
ellauri203.html on line 131: Dostoevsky was a brilliant mind but plagued by his own demons. Married twice, he also had multiple lovers. In addition, for a great portion of his life he was a gambling addict, regularly losing everything he owned and jeopardizing his family thanks to his passion for roulette. His women say he was a nasty customer.
ellauri203.html on line 137: Towards the end of his life Dostoevsky became a spiritual leader for many people. Dostoevsky lived so sacrificially because his convictions were deeply wounded by Christ’s suffering and resurrection.
ellauri203.html on line 139: One of Dostoevsky’s early memories is a daily prayer with his nanny before going to bed with her, when he was thirteen years of age. “I put all my eggs in Thine basket, Mother of God, keep them in Thy care”. This prayer Dostoevsky loved so much that it became part of the prayers which he read to children at bed time. Also from his early years Dostoevsky listened to Bible stories. Remembering those years, Fyodor Mikhailovich wrote in 1873, “In our family we knew the Gospel almost from earliest childhood.”
ellauri203.html on line 152: It’s not surprising that the two authors did not like each other. From his youth Turgenev, a wealthy nobleman, made fun of his lugubrious colleague. In a mocking poem he described Dostoyevsky as a "pimple on the nose of literature." Dostoyevsky didn´t conceal his reciprocal hostility and was indignant that, with all his wealth, Turgenev´s royalties for his publications were four times as high as he was paid.
ellauri203.html on line 154: But the main reason for the quarrels was ideology. "All these wretched liberals find their principal pleasure in abusing Russia," Dostoyevsky wrote in a letter to a friend in 1867, referring to Turgenev´s new novel Smoke. Turgenev by that time was living in France and Dostoyevsky, sarcastically, advised him to buy a telescope as, "otherwise, you can´t really see [Russia] at all". Turgenev was offended.
ellauri203.html on line 217: Dostoevsky was the only 19th-century Russian writer to be sentenced to hard labor, spending four years in a Siberian camp. As fortune – or misfortune – would have it, when the exhausted novelist was finally released, he encountered the writer Maria Isaeva. The relationship was complicated from the very outset: when they met, Isaeva was married with a young son, and Dostoevsky was forced to wait until her husband passed away before he could publically offer her his wand.
ellauri203.html on line 219: However, this belated first love was not as simple as Dostoevsky had hoped. Isaeva began taunting the writer with letters telling him of her intention to marry one or other wealthy official. Although the pair did ultimately marry, their troubles continued, and the two never settled into a harmonious marriage, with Dostoevsky taking on a role more like a friend or brother to Isaeva, rather than a husband. Mark Slonim, an important Russian scholar, writes in his book The Three Loves of Dostoevsky: “He loved her for all these feelings that she excited in him. For everything that he gave her, for everything that was connected with her. And for all the pains from her.”
ellauri203.html on line 229: Anna Snitkina, who was 25 years Dostoevsky’s junior, was his stenographer during his work on The Gambler. The process of completing the novel engrossed both of them so much that they could not imagine life without each other, marrying in 1867. This particular novel was where Dostoevsky’s three great loves intersected: Appolinaria Suslova formed the basis for its protagonist, it was written as his first wife, Maria Isaeva, passed away, and stenographed by his future wife, Anna Snitkina.
ellauri203.html on line 231: To begin with, Dostoevsky only saw practicality in his marriage to Snitkina: he was in need of stability and confidence in the future. As a result, the union began down to head along the same route as his previous relationships. However, the couple’s extended “honeymoon” abroad, which ended up lasting four years, allowed them to escape Russia’s oppressive atmosphere and try to build a family. It began well: Sonya, a little girl, was born a year after their marriage. Tragedy soon struck, however, when Sonya passed away. The pair went on to have three more children, one of whom also died. They were married for 14 years until Dostoevsky’s death, in which time Snitkina experienced a great deal of anguish brought on by Dostoevsky’s difficult character and lifestyle, namely his jealousy and gambling addiction. However, she remained stoically committed to him and did not remarry after his death, when she was just 35.
ellauri203.html on line 254: René Noël Théophile Girard [ži'rar] (25. joulukuuta 1923 Avignon, Ranska – 4. marraskuuta 2015 Stanford, Kalifornia, Yhdysvallat) oli ranskalainen historioitsija, kirjallisuudentutkija ja yhteiskuntafilosofi. Hänen tutkimustensa katsotaan joskus edustavan filosofista antropologiaa. Hänen teoksensa käsittelevät antropologiaa, sosiaalipsykologiaa, teologiaa ja kirjallisuutta yhtä lailla kuin filosofiaakin.
ellauri203.html on line 256: Girard toimi muun muassa Johns Hopkinsin, Buffalon (SUNY) ja Stanfordin yliopistojen professorina. Hän kirjoitti sekä ranskaksi että englanniksi, joskin enimmäkseen ranskaksi. Englanniksi Girard kirjoitti lyhyempiä paloja. Hän ajattelikin enimmäxeen ranskaxi, koska englannixi ajatuxet tuli lyhyempiä.
ellauri203.html on line 296: Vuonna 1960 Miłosz muutti Kalifornian Berkeleyyn ja sai viran Kalifornian yliopistosta, jossa hän toimi Puolan kirjallisuuden ja slaavilaisten kielten ja kirjallisuuden professorina 1961–1998. Czesław sai 1978 Neustadtin kansainvälisen kirjallisuuspalkinnon. Yhdysvaltojen kansalaisuuden hän sai 1970.
ellauri203.html on line 298: Czesław Miłosz sai Nobelin kirjallisuuspalkinnon vuonna 1980. Kommunistinen Puola sensuroi hänen teoksiaan, mutta niitä julkaistiin maanalaisina painoksina. Rautaesiripun kaaduttua vuonna 1989 Miłosz saattoi palata Puolaan. Hän asettui asumaan osaksi Krakovaan mutta säilytti myös Kalifornian-kotinsa siltä varalta ettei viihtyisikään Puolassa. Miłosz heitti Israelin holokaustimuistopaikalle kunnialaatan. Hän kuoli 2004 kotonaan Krakovassa 93-vuotiaana. Hänet on haudattu Krakovan Kazimierzissa sijaitsevan Kalliokirkon (Kościół na Skałce) Varattomien veljien kryptaan.
ellauri203.html on line 302: In the novel, a new Mongol Empire conquers Poland and introduces Murti-Bing pills as a cure for independent thought. At first, the pills create contentment and blind obedience, but ultimately lead those taking them to develop dual personalities. Kaxoisolentoja taas! Miłosz compares the pills to the intellectually deadening effects of Marxism-Leninism in the USSR and the Soviet Bloc.
ellauri203.html on line 306: Professional Ketman Miloszille on "the reluctant acceptance of Stalinist standards only to allow one to continue to pursue a desired career path. This is based on the idea of having only a single life and therefore using the time to the best of one's ability" or "to pursue artistic or scientific innovation which requires at least tolerating Socialist Realism and other such censorship standards in order to continue one's work." Miloszia ei realismi napannut, sosialistinen tai ei.
ellauri203.html on line 340: Yet is not a prophet, for he’s much too busy, Vaikken ollut kun oli kiireitä olla antikommunisti,
ellauri203.html on line 355: Luku III: Ketmam perustuu nykyiseen Iraniin 1800-luvun ranskalaisen diplomaatin Arthur de Gobineaun kirjoituksiin. Kirjassaan Keski-Aasian uskonnot ja filosofiat Gobineau kuvailee Ketmanin käytäntöä, tekoa, jossa palvotaan islamia ja samalla salataan salainen islamin vastustus. Gobineau kuvailee käytäntöä laajalle levinneeksi islamilaisessa maailmassa, ja hän lainaa yhtä informanttiaan sanoneen: "Persiassa ei ole ainuttakaan oikeaa muslimia." Gobineau kuvaa edelleen Ketmanin käyttöä heterodoksisten näkemysten salaa levittämiseen ihmisille, jotka uskovat, että heille opetetaan islamilaista ortodoksiaa.
ellauri203.html on line 444: and many men live by them and for them. And yet it seems to me that if
ellauri203.html on line 449: complex--would unroll before him in its terrifying sameness. The same
ellauri203.html on line 464: very time when his half-crushed victims try to find comfort in picturing
ellauri203.html on line 473: It was published first in 1866 in the first episode of the new literary magazine Epoch that was launched by Dostoevsky and his brother Mikhail. As we know Turgenev and Dostoevsky were not the best of friends. Turgenev had sent the story to Dostoevsky when he was in Baden Baden. Dostoevsky, however, was too busy playing roulette and returned the story without having read it. Mikhail told him in a letter that that had been a big mistake, because their magazine was sure to be a success if they could have a new Turgenev in the first episode. Dostoevsky proceeded to write an apologetic letter to Turgenev and managed to secure Phantoms for the magazine.
ellauri203.html on line 475: From an 1849 letter to Pauline Viardot we know that the inspiration came from a dream that Turgenev had had. In this dream there was a whitish creature claiming to be his brother Anatoli (Turgenev had two brothers: Nikholai and Sergei). They both turned into birds and flew over the ocean. In another letter Turgenev writes that he was looking for a way to connect several landscape sketches that he had written. He combined the flying with the landscapes and came up with a vampire woman to explain the flying.
ellauri203.html on line 648: Martin, a respected doctor (huoh), his wife Karin, Karin's seventeen year old brother Minus, and widowed father David of Karin and Minus' have convened at the family's summer home on an island off the coast of Sweden to celebrate David's return from the Swiss Alps, where he was substantially completing his latest novel (huoh). The family has long lived a fantasy of they being a loving one, David's extended absences which are the cause of many of the family's problems. Without that parental guidance, Minus is at a confused and vulnerable stage of his life where he is a bundle of repressed emotions, most specifically concerning not feeling loved by his father and concerning the opposite sex (huoh). He is attracted to females as a collective but does not know how to handle blatant female sexuality, especially if it is directed his way. A month earlier Karin was released from a mental institution (huoh). Her doctor has told Martin that the likelihood that she will fully recover from her illness is low, her ultimate fate being that her mental state will disintegrate totally, although she has functioned well since her release. In his love for her, Martin has vowed to himself to see her through whatever she faces. As Karin begins to lose grip on reality, Minus is the one most directly affected, although it does bring out the issues all the men are facing with regard to their interrelationships.
ellauri203.html on line 656: Karin is trying to readjust to life with her family after her release from a mental institution. Her husband Martin is patient with her as she experiences the highs and lows of life. Both she and her younger brother Minus have issues with their father David, who is visiting. Martin is a well-known author who travels frequently and is estranged from his children. He´s about to publish his latest effort and spends much of his time alone, finalizing the manuscript before submitting it t the publishers. After having sex with Minus she realizes she is unable to live in two worlds and must choose between institutionalization and home life.
ellauri203.html on line 665: "Make a vow to yourself, and with that great sacrifice you buy everything that you long for", ehdottaa Tiihon. Vitun uskontokamasaxat hieroo koko ajan kauppoja kuolleista sieluista, planeeraa pakkolunastuxia ja hintaralleja. Mutta ei. Niin paljon ei Stafylokokki sitä sentään rakasta. Tiihon pyllistää ja näkee kolmannella silmällä että Nikke panee vielä potin nokkiin ennenkö julkaisee nää tunnustuxet. "Cursed psychologist!" huutaa Nikke sattuvasti. Ne on kai sitten ne Marjan ja muiden porukoiden murhat, jotka on toki pahempia koska uhrina on myös aikuisia miehiä.
ellauri203.html on line 675: After smoking a magical strain of marijuana and falling asleep for 50 years, this adult animated series follows the three Freak Brothers and their sardonic cat as they adjust to life in 2020.
ellauri204.html on line 58: Der Frosch, als er die Zusage erhalten hatte, tauchte seinen Kopf unter, sank hinab, und über ein Weilchen kam er wieder heraufgerudert, hatte die Kugel im Maul und warf sie ins Gras. Die Königstochter war voll Freude, als sie ihr schönes Spielwerk wieder erblickte, hob es auf und sprang damit fort. "Warte, warte," rief der Frosch, "nimm mich mit, ich kann nicht so laufen wie du!" Aber was half es ihm, daß er ihr sein Quak, Quak so laut nachschrie, als er konnte! Sie hörte nicht darauf, eilte nach Hause und hatte bald den armen Frosch vergessen, der wieder in seinen Brunnen hinabsteigen mußte.
ellauri204.html on line 272: Kun kentällä on "merkki päällä", tietoa välittyy sisäpelissä kaikille 12 pelaajille. Lähinnä informaatiota tarvitsevat tietysti etenijät ja lyöjä, mutta myös kaarella olevat pelaajat, jotka huutavat vääriä.
ellauri204.html on line 333: The most well-known mythopoetic text is Bly’s Iron John: A Book About Men which was published in 1990. Bly suggests that masculine energy has been diluted through modern social institutions, industrialisation, and the resulting separation of fathers from family life. He introduced the ‘wild man’ and urged men to recover a pre-industrial conception of masculinity through brotherhood with other men. The purpose was to foster a greater understanding of the forces influencing the roles of men in modern society and how these changes affect behaviour, self-awareness and identity.
ellauri204.html on line 337: With regards to Iron John, Bly had been giving talks on mythology to supplement his meagre income, and found that when he told this Grimm Brothers tale, originally Iron Hans, it resonated with men. In these early seminars, he asked men to re-enact a scene from The Odyssey, in which Odysseus is instructed to "lift his sword" as he approaches the symbol of matriarchal energy, Circe, to compel her to restore his men from slugs to manly form.
ellauri204.html on line 340: In The Odyssey, Odysseus and his crew land on Aeaea, and a team of scouts discover the palace of Circe, a witch goddess. Circe invites Odysseus’s men inside for a drink and then magically turns them into pigs. One man escapes to tell Odysseus about their comrades’ fate and Circe’s trickery. Odysseus bravely hopes to rescue his men from Circe’s enchantment; on the way to her house, Odysseus receives help from Hermes, who offers him a plan and equips him with moly, a magical herb that will protect him from Circe’s witchcraft. The plan works: the moly counters Circe’s magic, she swoons for Odysseus and transforms his crew from pigs back into men. Odysseus and Circe then make love. For a year. Finally, some of Odysseus’s crew shake him from the madness of his long Circean interlude and compel him to resume the journey home to Ithaca.
ellauri204.html on line 342: “So saying, Argeiphontes gave me the herb, drawing it from the ground, and showed me its nature. At the root it was black, but its flower was like milk. [305] Moly the gods call it, and it is hard for mortal men to dig; but with the gods all things are possible. Hermes then departed to high Olympus through the wooded isle, and I went my way to the house of Circe, and many things did my heart darkly ponder as I went. [310] So I stood at the gates of the fair-tressed goddess. There I stood and called, and the goddess heard my voice. Straightway then she came forth, and opened the bright doors, and bade me in; and I went with her, my heart sore troubled. She brought me in and made me sit on a silver-studded chair, [315] a beautiful chair, richly wrought, and beneath was a foot-stool for the feet. And she prepared me a potion in a golden cup, that I might drink, and put therein a drug, with evil purpose in her heart. But when she had given it me, and I had drunk it off, yet was not bewitched, she smote me with her wand, and spoke, and addressed me: [320] ‘Begone now to the sty, and lie with the rest of thy comrades.’ “So she spoke, but I, drawing my sharp sword from between my thighs, rushed upon Circe, as though I would slay her. But she, with a loud cry, ran beneath, and clasped my knees, and with wailing she spoke to me winged words: [325] “‘Who art thou among men, and from whence? Where is thy city, and where thy parents? Amazement holds me that thou hast drunk this charm and wast in no wise bewitched. For no man else soever hath withstood this charm, when once he has drunk it, and it has passed the barrier of his teeth. Nay, but the mind in thy breast is one not to be beguiled. [330] Surely thou art Odysseus, the man of ready device, who Argeiphontes of the golden wand ever said to me would come hither on his way home from Troy with his swift, black ship. Nay, come, put up thy sword in this here sheath, and let us two then go up into my bed, that couched together [335] in love we may put trust in each other.’ “So she spoke, but I answered her, and said:‘Circe, how canst thou bid me be gentle to thee, who hast turned my comrades into swine in thy halls, and now keepest me here, and with guileful purpose biddest me [340] go to thy chamber, and go up into thy bed, that when thou hast me stripped thou mayest render me a weakling and unmanned? Nay, verily, it is not I that shall be fain to go up into thy bed, unless thou, goddess, wilt consent to swear a mighty oath that thou wilt not plot against me any fresh mischief to my hurt.’
ellauri204.html on line 346: So much for Circe. Back to Bly. He found many men were unable to carry this out, so fixed were they on the idea of not hurting anyone. These were men who had come of age during the Vietnam war, and they wanted nothing to do with a manhood which seemed to require erection.
ellauri204.html on line 350: Iron John spent 62 weeks on The New York Times Best Seller list and is still in the top 25 bestsellers at Amazon under Gender Studies. Meanwhile, Women Who Run with the Wolves spent 145 weeks on The New York Times Best Seller list, a record at the time. Estés won a Las Primeras Award from the Mexican American Women's Foundation for being the First Latina to make the list. The book also appeared on other best seller lists, including USA Today, Publishers Weekly, and Library Journal.
ellauri204.html on line 353: With an emphasis on physical wellbeing – as well as the emotional, mental and spiritual – the mythopoetic employs movement, meditation and breathwork, often combining storytelling with music and dance. These activities can be seen as an extension to a form of reimagined shamanism (or neo-shamanism) popularised by Michael Harner, whose book The Way of the Shaman also appeared in 1990, the same year as Iron John and Women Who Run with the Wolves.
ellauri204.html on line 355: Academic work has also arisen from the mythopoetic movement, as well as the creation of continuing conferences based on Bly's vision for creative communities, in addition to the ‘Minnesota Men's Conference’ and the ‘Great Mother and New Father Conference’, as well as non-profit organisations like Micheal Meade's Mosaic but yet Multicultural Foundation.
ellauri204.html on line 358: Such a potential often comes at a time of cultural chaos, and we are focussed on the new wave of the mythopoetic – one which considers gender diversity and inclusivity, soul ecology and a story beyond the ‘hero myth’ to which our culture has become so rigidly affixed. This allows for the ancient and deeper archetypes such as the ecologically-focussed Antihero, Green Man and the Shaman-Trickster to arise, offering a less rigid :D , more nuanced and yet expansive approach to whole humanhood.
ellauri204.html on line 376: Er bringt ihn an den Hof des Königs, wo er in einen Käfig eingesperrt wird. Den Schlüssel bewahrt die Königin höchstpersönlich unter ihrem Kopfkissen auf. Eines Tages, als das Königspaar verreist ist, landet der goldene Ball des kleinen Königssohns beim Spielen in den Käfig. Der Eisenhans will den Ball nur herausgeben, wenn der Junge den Käfig aufschließt. Er verrät ihm, wo der Schlüssel versteckt ist, und da der Junge unbedingt seinen Ball wiederhaben will, lässt er sich überreden. Doch als er den Eisenhans in Richtung Wald davonlaufen sieht, begreift er, dass er eine Dummheit gemacht hat und jammert: »Wilder Mann, geh nicht fort, sonst bekomme ich Schläge!« Daraufhin kommt der Eisenhans zurück, setzt sich den Jungen Huckepack und nimmt ihn mit in den Wald.
ellauri204.html on line 378: Das Königspaar trauert um seinen Sohn, doch dem ergeht es bei dem Eisenhans nicht schlecht. Er muss einen wundersamen Brunnen bewachen und aufpassen, dass nichts hineinfällt, denn sonst wäre der Brunnen entehrt. Einmal kann der Junge seine Neugier nicht zügeln und steckt einen Finger ins Wasser. Als er ihn wieder herauszieht ist er vergoldet, was sich vor dem Eisenhans nicht verbergen lässt. Der warnt ihn, in Zukunft besser aufzupassen. Etwas später fällt ein Haar vom Kopf des Jungen in den Brunnen. Der Eisenhans verzeiht ihm ein zweites Mal, doch als bald darauf der ganze Haarschopf seines Zöglings vergoldet ist, weil der sein Gesicht im Wasserspiegel betrachtet hat und dabei das lange Haar ins Wasser geglitten ist, schickt ihn der Eisenhans fort. Er bleibt ihm aber gewogen und verspricht, dem Jüngling zu Hilfe zu kommen, wenn er in Not ist und seinen Namen ruft.
ellauri204.html on line 382: Eines Tages beobachtet die Königstochter von ihrem Fenster aus den Gärtnerburschen und fordert ihn auf, ihr einen Strauß Blumen zu bringen. Mit den Blumen ist
ellauri204.html on line 390: After recycling these hundreds of elements from elsewhere in Ulysses as he composed “Circe,” Joyce expanded his understanding of this novel’s potential as “a kind of encyclopedia” (Selected Letters 271). He began revising the rest of the book accordingly, arranging little snippets of interrelated detail throughout the previous episodes into an intricate network of minor motifs that accumulate and aggregate in the careful reader’s awareness. “Circe” serves as an absurd but cathartic outpouring of Ulysses thus far. Having gotten all that out of our systems, we are ready for the episodes Joyce called the “Nostos,” the return
ellauri204.html on line 534: 14 is shorthand for the "14 Words" slogan: "We must secure the existence of our people and a future for white children." The second is 88, which stands for "Heil Hitler" (H being the 8th letter of the alphabet). Kaverin 8 sekuntia meni harakoille, mutta sentään jää ikuinen maine kumikaulameediassa, toinen kahdexikko kyljellään.
ellauri204.html on line 536: Israelilainen sotilas ampui kristityn palestiinalaisen keski-ikäisen lehtinaisen, al-Jazeeran veteraanin. Tulivat vielä potkimaan arkunkantajia kesken naisen hautajaisia. Mellakoivat hautajaisvieraat olivat heittäneet poliisia kepillä ja muovipullolla. Poliisi oli pakotettu toimimaan. That's Jews for you, sanoi unbent brittipoliisi vihkivedenhajuisen Gentlyn keski-ikäisestä juutalaisesta lakinaisesta josta oli tulossa sen seuraava petipartneri. Suomalainen textittäjä oli jättänyt rasistisen slurin kääntämättä.
ellauri204.html on line 574: Fredric Jameson (born April 14, 1934) is an American literary critic, philosopher and Marxist political theorist. He is best known for his analysis of contemporary cultural trends, particularly his analysis of postmodernity and capitalism. Jameson's best-known books include Postmodernism, or, The Cultural Logic of Late Capitalism (1991) and The Political Unconscious.
ellauri204.html on line 576: He returned 1955 to America after a year in Europe to pursue a doctoral degree at Yale University, where he studied under Erich Auerbach. Auerbach would prove to be a lasting influence on Jameson's thought. This was already apparent in Jameson's doctoral dissertation, published in 1961 as Sartre: the Origins of a Style. Auerbach's concerns were rooted in the German philological tradition; his works on the history of style analyzed literary form within social history. Jameson would follow in these steps, examining the articulation of poetry, history, philology, and philosophy in the works of nauseous Jean-Paul Sartre.
ellauri204.html on line 578: Jameson's dissertation, though it drew on a long tradition of European cultural analysis, differed markedly from the prevailing trends of Anglo-American academia (which were empiricism and logical positivism in philosophy and linguistics, and New Critical formalism in literary criticism). It nevertheless earned Jameson a position at Harvard University, where he taught during the first half of the 1960s. Gotta know your enemy.
ellauri204.html on line 580: WW2 squirted a nasty influx of commie refugees to America, whose whipping into order took decades of post war policing. On this effort, Jameson acted as a recalcitrant 5th column.
ellauri204.html on line 584: Douze points to Jameson for showing middle finger to postmodernism. Sehän on selvää sumutusta, kapitalismin siirtomaatavarakaupan savuverhoa. In his view, postmodernity's merging of all discourse into an undifferentiated whole was the result of the colonization of the cultural sphere, which had retained at least partial autonomy during the prior modernist era, by a newly organized corporate capitalism. Nimenomaan niin!
ellauri204.html on line 617: ”Ajassamme, jossa disinformaatio on entistä myyvempää, kulttuurijournalismin on luotettava ihmisten haluun asustaa Sanoma Oy:n kuplassa ja pidettävä sitä yllä.”
ellauri204.html on line 678: Anne Sexton (born Anne Gray Harvey; November 9, 1928 – October 4, 1974) was an American poet known for her highly personal, confessional verse. She won the Pulitzer Prize for poetry in 1967 for her book Live or Die. Her poetry details her long battle with depression, suicidal tendencies, and intimate details from her private life, including relationships with her husband and children, whom it was later alleged she physically and sexually assaulted.
ellauri204.html on line 680: Sexton suffered from severe bipolar disorder for much of her life, her first manic episode taking place in 1954. After a second episode in 1955 she met Dr. Martin Orne, who became her long-term therapist at the Glenside Hospital. It was Orne who encouraged her to write poetry.
ellauri204.html on line 684: She wrote openly about menstruation, abortion, masturbation, incest, adultery, and drug addiction at a time when the proprieties embraced none of these as proper topics for poetry.
ellauri204.html on line 688: Sexton was heavily criticized for her poetic content and themes, but these topics contributed to the popularity of her work. Transformations (1971) is a revisionary retelling of Grimm's Fairy Tales. Check If der eiserne Hans is included.
ellauri204.html on line 690: On October 4, 1974, Sexton had lunch with Kumin to revise galleys for Sexton's manuscript of The Awful Rowing Toward God, scheduled for publication in March 1975 (Middlebrook 396). On returning home she put on her mother's old fur coat, removed all her rings, poured herself a glass of vodka, locked herself in her garage, and started the engine of her car, ending her life by carbon monoxide poisoning. Narsistinen pelle.
ellauri204.html on line 704: Antoine Marie Joseph Paul Artaud, better known as Antonin Artaud, was a French writer, poet, dramatist, visual artist, essayist, actor and theatre director. He is widely recognized as one of the major figures of the European avant-garde. In particular, he had a profound influence on twentieth-century theatre through his conceptualization of the Theatre of Cruelty. Known for his raw, surreal and transgressive work, his texts explored themes from the cosmologies of ancient cultures, philosophy, the occult, mysticism and indigenous Mexican practices. Hirveää scheissea.
ellauri204.html on line 710: do not ask for understanding
ellauri204.html on line 790: Yes! Social media provides an avenue for pushing back against poverty porn.
ellauri205.html on line 51: Eurooppaa pidetään useimmissa historiallisissa lähteissä Tyron kuninkaan Agenorin kauniina tyttärenä (vrt. Iisebel); äitinsä nimi on yleensä Telia tai Elisa. Isänsä kautta Eurooppa on Poseidonin tyttärentytär ja myös nymfi Io:n jälkeläinen. Sources differ in details regarding Europa's family, but agree that she is Phoenician, and from an Argive lineage that ultimately descended from the princess Io, the mythical nymph beloved of Putin, who was transformed into a heifer.
ellauri205.html on line 130: Calling for her mind again
ellauri205.html on line 132: And stayed for more
ellauri205.html on line 142: It's meant for me
ellauri205.html on line 158: L'Iliade ou le poème de la force de Simone Weil, est paru dans les Cahiers du Sud en juillet 1947. Le vrai héros, le vrai sujet, le centre de l’Iliade, c'est la force. La force qui est maniée par les hommes, la force qui soumet les hommes, la force devant quoi la prepuce des hommes se rétracte.
ellauri205.html on line 170: À force d’être aveugle, le destin établit une sorte de justice, aveugle elle aussi, qui punit les hommes armés de la peine du talion; l'Iliade l’a formulée longtemps avant l'Évangile, et presque dans les mêmes termes:
ellauri205.html on line 174: Ce châtiment d’une rigueur géométrique, qui punit automatiquement l’abus de la force, fut l'objet premier de la méditation chez les Grecs. Il constitue l'âme de l'épopée; sous le nom de Némésis, il est le ressort des tragédies d'Eschyle : les Pythagoriciens, Socrate, Platon, partirent de là pour penser l'homme et l'univers.
ellauri205.html on line 179: Simone ei muka tajua kostonhimoa. Häh sehän on tasoihin pyrkimistä, ellei henk.koht niin tiimin tasolla. Koko Hammurapin laki on tit for tatin teoriaa. Jeesuxen innovaatio oli etme ollaan kaikki yhtä globaalista tiimiä ja oikeet vastustajat on näkymättömiä räyhähenkiä. Eli otetaan vaan vastaan tittiä molemmille poskille kiven tällä puolella, tat tulee sitten kiven takana. Näkis vaan.
ellauri205.html on line 182: Il faut, pour respecter la vie en autrui quand on a dû se mutiler soi-même de toute aspiration à vivre, un effort de générosité à briser le cœur. On ne peut supposer aucun des guerriers d'Homère capable d’un tel effort.
ellauri205.html on line 190: Les batailles ne se décident pas entre hommes qui calculent, combinent, prennent une résolution et l'exécutent, mais entre hommes dépouillés de ces facultés, transformés, tombés au rang soit de la matière inerte qui n'est que passivité, soit des forces aveugles qui ne sont qu'élan. C’est là le dernier secret de la guerre, et l’Iliade l'exprime par ses comparaisons, où les guerriers apparaissent comme les semblables soit de l'incendie, de l’inondation, du vent, des bêtes féroces, de n'importe quelle cause aveugle de désastre, soit des animaux peureux, des arbres, de l'eau, du sable, de tout ce qui est mû par la violence des forces extérieures.
ellauri205.html on line 221: Mais rien de ce qu'ont produit les peuples d'Europe ne vaut le premier poème connu qui soit apparu chez l’un d'eux. Ils retrouveront peut-être le génie épique quand ils sauront ne rien croire à l'abri du sort, ne jamais admirer la force, ne pas haïr les ennemis et ne pas mépriser les malheureux. Il est douteux que ce soit pour bientôt.
ellauri205.html on line 247: fait tous ses efforts pour la surmonter; elle aime mieux se laisser
ellauri205.html on line 248: mourir que de la déclarer à personne; lorsqu'elle est forcée de la
ellauri206.html on line 61: Show, don't tell is a technique used in various kinds of texts to allow the reader to experience the story through actions, words, thoughts, senses, and feelings rather than through the author's exposition, summarization, and description. It avoids adjectives describing the author's analysis, but instead describes the scene in such a way that readers can draw their own conclusions. The technique applies equally to nonfiction and all forms of fiction, literature including haiku and Imagism poetry in particular, speech, movie making, and playwriting.
ellauri206.html on line 65: Its having become, by the mid-twentieth century, an important element in Anglo-Saxon narratological theory, according to dramatist and author Arthur E. Krows, the American dramatist Mark Swan told Krows about the playwriting motto "Show – not tell" on an occasion during the 1910s. In 1921, the same distinction, but in the form picture-versus-drama, was utilized in a chapter of Percy Lubbock's analysis of fiction, The Craft of Fiction. In 1927, Swan published a playwriting manual that made prominent use of the showing-versus-telling distinction throughout.
ellauri206.html on line 71: In 2017, Vietnamese-American writer Viet Thanh Nguyen (n.h.) questioned the validity of continuing to teach "show, don't tell" in creative writing classes in a New York Times op-ed on the subject. His position was that such teaching is biased against immigrant writers, who may describe emotions in ways readers from outside their culture might not understand, rendering "tell" necessary. Like the squeaky smiley that shows just raised eyebrows and no smiling mouth. Because a smile does not count for anything out there. Everybody smiles all the time.
ellauri206.html on line 75: Diegesis (Greek διήγησις "narration") and mimesis (Greek μίμησις "imitation") have been contrasted since Plato's and Aristotle's times. Mimesis shows rather than tells, by means of action that is enacted. Diegesis is the telling of a story by a narrator. The narrator may speak as a particular character, or may be the invisible narrator, or even the all-knowing narrator who speaks from "outside" in the form of commenting on the action or the characters.
ellauri206.html on line 79: In his Poetics, the unknown Greek philosopher Aristotle argues that kinds of "poetry" (the term includes drama, flute music, and lyre music for Aristotle) may be differentiated in three ways: according to their medium, according to their objects, and according to their mode or "manner" (section I); "For the medium being the same, and the objects the same, the poet may imitate by narration—in which case he can either take another personality as Homer does, or speak in his own person, unchanged—or he may present all his characters as living and moving before us" (section III).
ellauri206.html on line 81: One of the best-known modern studies of mimesis—understood in literature as a form of realism—is Erich Auerbach's Mimesis: The Representation of Reality in Western Literature, which opens with a famous comparison between the way the world is represented in Homer's Odyssey and the way it appears in the Bible. Eric thought the Bible way was way better in all respects. But he was a Jew, so surprise surprise.
ellauri206.html on line 88: As a result, poorer countries are experiencing their slowest growth in a generation, while middle-income nations are denied debt relief despite surging poverty levels. Most of the world’s poor are women and girls, who are paying a high price in lost healthcare, education and jobs. WTF Gutierres, don't you notice what 4 letter turd you just dropped from your upper sphincter? Grow!? Is this a time for the monkey plague to grow, do you think?
ellauri206.html on line 90: The divergence between developed and developing countries has become systemic – a recipe for instability, crisis and forced migration. These imbalances are not a bug, but a feature of the global financial system.
ellauri206.html on line 92: The measures he has recommended include redirecting Special Drawing Rights - a type of foreign reserve asset - to countries that need help now, a fairer global tax system, and addressing illicit financial flows.
ellauri206.html on line 94: And what happens? Nordic welfare countries are being forced by military threat to join free trade deals that make the global imbalance and injustice just worse.
ellauri206.html on line 107: He spoke of the need to both expand internet access to the nearly three billion people still offline, and to address risks such as data misuse, misinformation and cyber-crime.
ellauri206.html on line 109: “Our personal information is being exploited to control or manipulate us, change our behaviours, violate our human rights, and undermine democratic institutions. Our choices are taken away from us without us even knowing it”, he said. The most efficient propaganda machine ever, mainlining western capitalist g***th values straight into tiny monkey brains.
ellauri206.html on line 111: The UN Indian chief ineffectually called for strong regulatory frameworks to change the business models of social media companies which “profit from algorithms that prioritize addiction, outrage and anxiety at the cost of public safety”.
ellauri206.html on line 113: Countries are also encouraged to step up work on lethal autonomous weapons, or “killer robots” or "unmanned drones" as uninformed headline writers may prefer to call them.
ellauri206.html on line 114: Given the sheer number of conflicts across the globe, the Secretary-General called for greater investment in parabellums and peacemakers, underscoring the need for a strong and effective UN.
ellauri206.html on line 184: Contre le monde, contre la vie on H. P. Lovecraftia käsittelevä teos. Se sisältää Stephen Kingin (yäk) esipuheen, Houellebecqin pitkän esseen Lovecraftin teoksista ja elämästä ja kaksi Lovecraftin pitkää novellia, "The Call of Cthulhu" ('Cthulhun kutsu') ja "The Whisperer of Darkness" (Kuiskaus pimeässä) ranskaksi käännettyinä. Tästä häiskästä on joku aikaisempi paasaus albumissa 204, jossa ruoditaan Rikun jouzenlaulua. Se näyttää piipunrassilta. Siis Thomas. Tai no molemmat. Sitä on syystä sanottu islamofobiseksi, rasistiseksi ja seksistiseksi ja väitetty sen myötäilevän äärioikeistoa. Oikeus nautintoon (Plateforme, 2001. Suomentanut Ville Keynäs) on täyttä millenniaaliroskaa sekin. Jokaisella ihmisellä on oikeus turvalliseen ja nautinnolliseen seksuaalisuuteen. On tärkeää siis tutkiskella itseään ja opetella tunnistamaan jutut, mitkä tuntuvat itsestä nautinnollisilta. Omaan kehoon kannattaa tutustua rauhassa ja selvittää millainen kosketus tuntuu itsestä nautinnolliselta. Myös vammaisilla on oikeus nautintoon, tunnevammaisilla varsinkin.
ellauri206.html on line 211: Riku ei pysty aikuistumaan edes kirveellä. Siitä on noloa olla eno, se on kuin pukeutuisi porokuvioiseen neuletakkiin. When the Prophet sallallaahu `alayhi wa sallam (may Allah exalt his mention) was asked: “Which sin is the greatest?” He sallallaahu `alayhi wa sallam (may Allah exalt his mention) said: “To set up rivals for Allah, your Creator.” It is said: ‘Thereafter?’ He sallallaahu `alayhi wa sallam (may Allah exalt his mention) answered: “To kill your children for fear of eating with you (i.e. fear of want). It is said: ‘Then, which is next?’ The Prophet sallallaahu `alayhi wa sallam (may Allah exalt his mention) said: “To have sex with your neighbor's wife.”
ellauri206.html on line 220: Muriseva Vanessa Blue on musta yhdysvaltalainen pornografinen näyttelijä ja ohjaaja. Hänet otettiin mukaan AVN: n Hall of Fameen vuonna 2013. Syntyi: 27. toukokuuta 1974 (ikä 48 vuotta), Long Beach, Kalifornia, Yhdysvallat. vanessablue.com on lakannut toimimasta. Sic transit gloria semimundi. Viiskymppisillä pilluilla ei ole enää kysyntää.
ellauri206.html on line 249: Jean Lorrain, pseudonyme de Paul Alexandre Martin Duval, est un écrivain français à très forte tendance parnassienne, né le 9 août 1855 à Fécamp, en Haute-Normandie, et mort le 30 juin 1906 dans le 17e arrondissement de Paris. Dandy sybarite, ouvertement homosexuel, amateur de drogues, Jean Lorrain est l'un des écrivains scandaleux de la Belle Époque, au même titre que d'autres auteurs « fin de siècle » comme Rachilde, Hugues Rebell et Fabrice Delphi. Ses œuvres peuvent être rapprochées de la littérature dite « décadente ».
ellauri206.html on line 301: Dans la nuit du Tombeau, Toi qui m’as consolé, In the night of the Tomb, You who comforted me,
ellauri206.html on line 307: Mon front est rouge encor du baiser de la Reine ; My forehead is still red from the Queen’s kiss ;
ellauri206.html on line 320: Born and raised in Paris, I have been teaching today's French to adults for 23+ years in the US and France. Based on my students' goals and needs, I've created unique downloadable French audiobooks focussing on French like it's spoken today, for all levels. Most of my audiobooks are recorded at several speeds to help you conquer the modern French language. Good luck with your studies and remember, repetition is the key!
ellauri206.html on line 369: On kuitenkin pakko mainita perheen kesämatka Walesiin, hirmu iso Shire hevonen ja hirmu pienet falabellat, villit ponit New Forestissa, ja se kun Helmi hukkui Victoria Embankmentille. Se oli vuonna '99, helppo muistaa koska juuri silloin näkyi Oxfordissa täydellinen pimennys. Kazottiin oudossa hämärässä auringon kapenevaa sirppiä noetusta lasista, linnut olivat säikkyneinä vaienneet. Siitä on mulla vielä virttynyt nelisilmäinen T-paita muistona: I saw the '99 eclipse, didn't do me any harm. Debatable. Sieltä ostettiin Helmille pieni britti koulupuku, joka sillä oli päällä koulun alkaessa seuraavana syxynä.
ellauri206.html on line 452: L'épicurisme et l'atomisme de Pierre Gassendi sont mal connus, on ne conserve souvent de lui que sa défense de l'âme animale. Bernier répandit sa doctrine en la vulgarisant. Déformée, la philosophie de Gassendi apparut dès lors comme celle d'un matérialiste.
ellauri207.html on line 74: Outcast, mute, a lone twin cut from a drunk mother in a shack full of junk, Euchrid Eucrow of Ukulore inhabits a nightmarish Southern valley of preachers and prophets, incest and ignorance. When the God-fearing folk of the town declare a foundling child to be chosen by the almighty, Euchrid is disturbed. He sees her very differently, and his conviction, and increasing isolation and insanity, may have terrible consequences for them both…
ellauri207.html on line 87: informs readers that it was published by Harvard University Press, the book has been impossible to find. Until now. We’re very excited to announce the long-awaited publication of Parnault’s Dimensions in Mathematics.
ellauri207.html on line 89: Like no work since the Arithmetica of Diophantus two millennia before, L. C. Parnault’s Dimensions in Mathematics presents the fullness of mathematical knowledge attained by man. From Thales to Turing, Pythagoras to Euclid, Archimedes to Newton, the Riemann Hypothesis to Fermat’s Last Theorem, Parnault escorts both serious mathematicians and the non-mathematical mind through the deepest mysteries of mathematics. Along the way he offers the greatest expositions yet of number theory, combinatorial topology, the analytics of complexity, and his own groundbreaking work on spherical astronomy. Dimensions equips even elementary readers with the tools to solve the logical puzzles of the perfect universe that can exist only in the mind of a mathematician.
ellauri207.html on line 95: In addition to being a milestone for the field, the publication of Dimensions in Mathematics is a true publishing event, a crowning achievement in our centennial year. We’re extremely proud to finally satisfy the millions of Millennium readers who’ve sought out the book, and are deeply humbled by the experience of working with the legendary Dr. Parnault.
ellauri207.html on line 99: Bishop oli Grenadalla puhunut taloudellisen demokratian puolesta, informoi lähetyssaarnaaja. Mitä vittua on taloudellinen demokratia? No USA nousi maihin ja toi oikean demokratian kokaiinikaupan mukana.
ellauri207.html on line 176: Douglas was not raised with a religious affiliation, but stated in January 2015, that he now identifies as a Reform Jew. Douglas strongly supports the #MeToo movement.In June 2013, Douglas told The Guardian that his type of lip cancer is caused by the human papilloma virus transmitted by cunnilingus.
ellauri207.html on line 180: Wanton sex is only one of 15 ways to make children´s parties fun for adults. Making a Banging Playlist is a good idea. Who is The most famous Roy on The world? No susikoira Roi tietysti. TMI, too much info. TMMB for me to be involved in.
ellauri207.html on line 182: Catherine Zeta-Jones was born on 25 September 1969 in Swansea, Wales, to David Jones, the owner of a sweet factory, and his wife Patricia (née Fair), a seamstress. Her father is Welsh and her mother is of Irish Catholic descent. She was named after her grandmother, Zeta Jones (whose name was derived from the name of a ship that her great-grandfather once sailed on), because 'Just Jones' would not cut the cheese in showbiz. Zeta-Jones was raised in the suburban area of Mumbles.Her struggle with depression and bipolar II disorder has been well documented by the media, for she is married to sex addicted actor Michael Douglas, son of Kirk, whose name used to be Issur Danielovitch Demsky. Michael is 25 years her senior but a wizard with cunnilingus.
ellauri207.html on line 212: DC Comics signs Glaswegian crime writer Denise Mina to adapt Girl with the Dragon Tattoo novels for comic format. Why bother? It´s comic enough as is.
ellauri207.html on line 236: Lilya 4-ever is a 2002 crime drama film written and directed by Lukas Moodysson, which was released in Sweden on 23 August 2002. It depicts the downward spiral of Lilja Michailova, played by Oksana Akinshina, a girl in the former Soviet Union whose mother abandons her to move to the United States.
ellauri207.html on line 321: Gunman at Robb elementary school, Uvalde, Texas kills 19 students and two adults before being fatally shot, officials say. Isonenäreikäinen latino meni 18vee syntymäpäivänä viime tiistaina ostamaan 2 kalashnikovia, ampui aluxi isoäitinsä ja törmäili sitten autolla aseita laukoen sisään koulun avoimesta takaovesta ja ammuskeli siellä alakouluikäisiä kaikessa rauhassa tunnin ennenkuin poliisit vaivautui hinaamaan laiskat perseensä paikalle. Eihän se ollut kuin köyhien latinojen keskinäistä kähinää.
ellauri207.html on line 323: Robb Elementary teaches second through fourth grades and had 535 students in the 2020-21 school year, according to state data. About 90% of students are Hispanic and about 81% are economically disadvantaged, the data shows. Thursday was set to be the last day of school before the summer break.
ellauri207.html on line 327: Turning the sad incident unfairly into an issue of gun control legislation, Biden implored law enforcement officers to "turn this pain in the ass into pump action" as he ticked through some of the mass shootings since the 2012 massacre at Sandy Hook Elementary School in Newtown, Connecticut, when he was vice president.
ellauri207.html on line 357: Zalachenko got involved with Agneta Sjolander, who changed her own name to match his, but he refused to marry her, calling her a whore. Regardless he fathered two children with her, Lisbeth and her twin sister, Camilla. So they must have had their moments... Zalachenko brutally beat and abused Agneta, who tried to shelter her daughters from the brutality, and the two girls reacted differently. Camilla didn´t care at all for her mother, and Lisbeth did. At age twelve, Lisbeth Salander, set Zalanchenko, her father, on fire to stop his brutal beatings of her mother. We find out in The Girl Who Played with Fire, that because of the damage to his body, he had to have his leg amputated and suffers from chronic pain. I can relate to that! Constant pain is enough to turn one into a psychopath. This act is used as evidence to support claims that Lisbeth Salander is mentally ill, and remains a topic of debate for readers and characters.
ellauri207.html on line 359: Meanwhile, Salander (Lisbet)´s sadistic guardian, Nils Bjurman, hires Zalachenko to kill Lisbeth. Bjurman himself is soon killed by Lisbet´s bro Ronald Niedermann, who with dad Zala, is lying in wait at a farm in Gåseborg to ambush Salander (Lisbet). During a brief confrontation Lisbeth is shot in the head and buried alive. She later climbs out zombie like and deals serious blows to Zala´s head and wooden leg with an axe. Their injuries are so serious they are both taken by air ambulance to a hospital where the next book picks up. But what a disappointment: Zalachenko is shot in the head in the same hospital as Lisbeth being treated for the grievous injuries he´s suffered, for having intentions to betray the Cesarean section of the Swedish secret service, el Sapo. The Swedes consider the superior intelligence he has as a Soviet defecator more important than dumb Agneta´s civil rights or those of her misfit daughter, so they have Lisbeth declared incompetent and institutionalized in order to protect him from her.
ellauri207.html on line 361: Years later, he runs a criminal empire based on drugs and prostitution, with his son Ronald Neiderman as his enforcer. El Sapo continues to cover for him in order to have him as a national asset, meaning that he is never arrested for his crimes but just patted on the back. This part of the story sounds fully believable. Some feminists blamed Mia for spreading bourgeois fantasies. The story did not specify which, and Lisbet hadn´t got the foggiest what they might be. Nor Stieg for that matter.
ellauri210.html on line 52: O. Henry oli luultavimmin short for Ohio Penitentiary. Se perusti lehden Rolling Stone ja kexi henkilön Cisco Kid. Sen perheessä oli monta keuhkotautista mutta se ize kuoli alle viisikymppisenä ryyppäyxeen ja maxan poxahduxeen New Yorkissa.
ellauri210.html on line 121: The superego allowed the ego to generate humor. A benevolent superego allowed a light and comforting type of humor, while a harsh superego created a biting and sarcastic type of humor. A very harsh superego suppressed humor altogether.
ellauri210.html on line 205: Patafora on 2. asteen metafora, metafora metaforasta. Näitäkin saattaa paasauxissa jo esiintyä, nyt silmä kovana.
ellauri210.html on line 292: François Coppée (1842−1908) oli ranskalainen runoilija. Hän liittyi parnassolaisiin ja tuli tunnetuksi runoelmallaan Grève des forgerons (1869), jossa hän puoltaa työväen asiaa, sekä yksinäytöksisellä runonäytelmällään Le Passant (1869), jossa Sarah Bernhardt esiintyi ensi kerran ja herätti huomiota. Pysyvä kirjallinen arvo on hänen kaksinäytöksisellä draamallaan Le luthier de Crémone (1876). Oliko Luteruskin viuluntekijöiden sukua?
ellauri210.html on line 337: Picasso predicted he'd be known more for his poetry than his paintings. He was wrong.
ellauri210.html on line 361: Arthur Cravan, the Dadaist poet-boxer, was neither a good poet nor a good boxer, but he was a legendary provocateur. Hemingway, Mailer, and Scorsese: much great American art has been inspired by boxing. How bout Irving? No he was a wrestler. Between 1907 and 1909, Saul Bellow created three paintings—Club Night, Stag at Sharkey’s, Both Members of This Club—that captured boxing’s glories and indignities. The sport provided a powerfully visceral metaphor for the American experience of the twentieth century. Amerikan nyrkki on sittemmin kumauttanut päähän useampia kansoja kuin kehtaa muistella.
ellauri210.html on line 365: One of them was the Swiss enema Arthur Cravan. Described by one critic as “a world tramp … a traverser of borders and resister of orders,” Cravan traveled the globe in the early 1900s by forging documents and assuming false identities, preening, harassing, and haranguing, as he went. He was hailed by André Breton as a pivotal precursor of Dadaism, and belonged to that category of floating prewar avant-gardists whose legacy resides more in their mode of living than their artistic creations. Indeed, he declared himself anti-art and avowed boxing to be the ultimate creative expression of the modern, American-tinged age. He’s often referred to as a “poet-boxer,” though he wasn’t especially accomplished as either; his real talent appears to have been making a spectacle of himself, in every sense. Publicist rather than a pugilist.
ellauri210.html on line 367: Cravan’s real name was Fabian Avenarius Lloyd; he adopted myriad pseudonyms and aliases during his short life. He was born in Switzerland, in 1887, to Irish and British parents with whom he had a tumultuous relationship, though he was immensely proud of his aunt Constancez, who was Oscar Wilde’s wife. In his early teens, Cravan came to regard the familial link to the world’s most disreputable genius as proof that he was destined for a life of fabulous infamy.
ellauri210.html on line 369: That journey began in 1903 when, aged sixteen, he was kicked out of his boarding school for an egregious act of indiscipline—according to some, he hit a teacher—and, inspired by his hero Arthur Rimbaud, he left Switzerland in search of adventure. Over the next several years, Cravan took up with hookers in Berlin, hoboed his way from New York to California, and worked in the engine room of a steamship bound for the South Pacific, jumping ship when it docked in Australia. But it was in Paris that the legend of the man we know as Arthur Cravan—writer, brawler, and hoaxer—was cemented. Within the space of six years, he scandalized polite society, infuriated the avant-garde, slugged it out with one of the greatest heavyweights of all time, and then disappeared without a trace.
ellauri210.html on line 371: When Jack Johnson fled racially motivated prosecution in the U.S. in 1913, he arrived in Paris to a hero’s welcome. After he’d beaten Jim Jeffries to become the first black heavyweight champion of the world in 1910, he’d been tarred as a threat to social order back home. A film of the fight had been a hit in France but was banned in America for fear that images of a black man schooling a white man in the ring would cause grave insult and incite sedition.
ellauri210.html on line 373: By the time Johnson arrived in Paris, Cravan had carved out a reputation as a boxer himself, a discipline he first picked up while traveling across the USA. He was also known as an ardent proponent of the “American” attitude toward life, by which he meant living according to desire and instinct, and telling so-called civilized society to take a running jump. In an essay titled “To Be or Not To Be … American,” he wrote that, thanks to the influence of cakewalk dancers, track athletes, and boxers such as Joe Jeanette, the whole of Paris had turned American. “Overnight,” Cravan said, “everyone began to spit and swear” and “floated around in clothes two sizes too big for them.” He finished the piece with a crib sheet for how to pass as American: “Chew … never speak … always look busy … and, above all else, crown yourself with arrogance.” It was advice he followed assiduously. How right, how true, to this day.
ellauri210.html on line 375: John Sholto Douglas, 9th Marquess of Queensberry (20 July 1844 – 31 January 1900), was a British nobleman, remembered for his atheism, his outspoken views, his brutish manner, for lending his name to the "Queensberry Rules" that form the basis of modern boxing, and for his role in the downfall of the Irish author and playwright Oscar Wilde.
ellauri210.html on line 379: At the height of his fame and success, while The Importance of Being Earnest (1895) was still being performed in London, Wilde prosecuted the Marquess of Queensberry for criminal libel. The Marquess was the father of Wilde's lover, Lord Alfred Douglas. The libel trial unearthed evidence that caused Wilde to drop his charges and led to his own arrest and trial for gross indecency with men. After two more trials he was convicted and sentenced to two years' hard labour, the maximum penalty, and was jailed from 1895 to 1897. During his last year in prison, he wrote De Profundis (published posthumously in 1905), a long letter which discusses his spiritual journey through his trials, forming a dark counterpoint to his earlier philosophy of pleasure. On his release, he left immediately for France, and never returned to Ireland or Britain. There he wrote his last work, The Ballad of Reading Gaol (1898), a long poem commemorating the harsh rhythms of prison life. What an opportunity for a man of his caliber, one would have thought.
ellauri210.html on line 381: In the summer of 1914, Cravan began another phase of wandering. In 1916, he found himself in Barcelona where he somehow managed to book himself a high-profile fight against Jack Johnson. Johnson was in the midst of a celebrated stay in Spain, during which he was received by royalty and starred in movies. Photographs from the fight give some idea of the scale of the event, which was held at Barcelona’s huge bullfighting arena La Monumental. What the photos don’t convey is what a mismatch the fight was. Even a ring-rusty, thirty-eight-year-old Johnson was leagues ahead of Cravan. Johnson won with a sixth-round knockout, though it could’ve been over much sooner had he wished it. There are reports that Cravan shook with fear before the contest began, knowing how out of his depth he was. One writer has suggested that “Johnson and Cravan were more collaborators than competitors,” and that the event was a con, just a hype-fueled payday for an aging legend and a flamboyant interloper with no credible chance of a win—the Mayweather-McGregor of its day. Olikos tää se mazi josta toinen nyrkkipelle Heminwau kirjoitti siinä sonniromaanissa?
ellauri210.html on line 383: The money Cravan earned from the Johnson fight helped him buy his passage out of Europe, and what he thought was safety from the war. In January 1917, he sailed for New York. Dozens of other European artists and intellectuals were making the same journey at the time; one of Cravan’s shipmates was Leon Trotsky, who noted in his diary that he’d met a man who claimed to be related to Oscar Wilde and “who frankly declared that he would rather smash a Yankee’s face in the noble art of boxing than be done in by a German.” Cravan didn’t stay in New York long; just long enough to put several noses metsphorically out of joint. He split his time between sleeping rough in Central Park and hobnobbing with Greenwich Village bohemians. Among them was the poet Mina Loy, with whom Cravan began an intense love affair.
ellauri210.html on line 427: Onnessani kauniin turbiinilaivan mukavuuksista, Et tout heureux du confort du beau navire à turbines,
ellauri210.html on line 589: „Demokratie heißt: Herrschaft jeder empirischen Mehrheit; wer wollte bestreiten, daß die Mehrheit des italienischen Volkes seit langem treu hinter Mussolini steht? […] Mussolini, man sehe sich ihn an, ist kein Kaffer, kein Mucker, kein Sauertopf, wie die Prominenten der linksbürgerlichen und bürgerlich-sozialistischen Parteien Frankreichs und Deutschlands und anderer Länder des Kontinents es in der Mehrzahl der Fälle sind; er hat Kultur. […] Wenn ich mich genau prüfe, ist mir Mussolini, dessen Politik ich weder als Deutscher noch als Pazifist noch als Sozialist ihrem Inhalt nach billigen kann, als formaler Typus des Staatsmannes deshalb so sympathisch, weil er das Gegenteil eines Verdrängers ist. Ein weltfroh-eleganter Energiekerl, Sportskerl, Mordskerl, Renaissancekerl, intellektuell, doch mit gemäßigt-reaktionären Inhalten, ist mir lieber, ich leugne es nicht, als ein gemäßigt-linker Leichenbitter, der im Endeffekt auch nichts hervorbringt, was den Mächten der Beharrung irgend Abbruch tut.“
ellauri210.html on line 598: Als Hans Giese 1949 ein neues WhK gründen wollte und dann die Gesellschaft für Reform des Sexualstrafrechts e. V. gründete, arbeitete Hiller einige Monate mit.[11] 1955 kehrte Hiller nach Deutschland zurück, ließ sich in Hamburg nieder und versuchte dort 1962, das WhK neu zu gründen. Er blieb dabei aber isoliert und der Versuch scheiterte.[5] Des Weiteren gründete er – weitgehend ohne Echo – einen Neusozialistischen Bund und unabhängige Zeitschriften (vgl. lynx). Die Erklärung des Neusozialistischen Bundes gegen Angriffskrieg wurde u. a. von Ossip K. Flechtheim, Karlheinz Deschner und Martin Niemöller unterstützt. In der Schweizer Zeitschrift Der Kreis publizierte Hiller rund ein Dutzend Gedichte und ebenso viele Artikel, meist unter dem anagrammatischen Pseudonym Keith Llurr.
ellauri210.html on line 606: Je crois que l'art est la seule forme d'activité par laquelle l'homme en tant que tel se manifeste comme véritable individu. Par elle seule, il peut dépasser le stade animal, parce que l'art est un débouché sur des régions où ne domine ni le temps, ni l'espace.
ellauri210.html on line 608: Le grand ennemi de l'art, c'est le bon goût. Le goût est une source de plaisir, l'art n'est pas une source de plaisir, c'est une source qui n'a pas de couleur, pas de goût. L'art est une chose beaucoup plus profonde que le goût d'une époque. Je me suis forcé à me contredire pour éviter de me conformer à mon propre goût. Je suis dégoutant, et ca me goute.
ellauri210.html on line 711: format=750w" width="30%" />
ellauri210.html on line 729: Di Chirico è un lottatore completo, efficace sia nella lotta a piedi che in quella a terra. Tra i suoi principali punti di forza figurano l'abilità nelle prese e un ottimo striking.
ellauri210.html on line 753: Alongside him lay the naked body of another French soldier. André Breton believed his death to be a suicide (LOL). He was known for his indifference and for wearing a monocle.
ellauri210.html on line 780: The novel starts in Spain in 1939, during the Spanish civil war, when Tanguy is forced to flee the country with his mother because of her left wing political affiliations. They find themselves in France, which is no less hostile. Forsaken by his father, Tanguy and his mother are arrested by the police and sent off to a camp for political refugees where life is difficult and they face many a hardship and insult. Finally able to escape, Tanguy's mother now decides to flee to London. In order to escape unnoticed from France, they must travel separately and Tanguy is thus separated from his mother. Discovered by the German troops he is packed off to another concentration camp where he endures a life of hunger, cold and forced physical labour that break his body and spirit, the only respite being in a young German pianist who befriends him and reminds him time and again not to hate for hatred breeds nothing but hatred. LOL.
ellauri210.html on line 782: After the war, Tanguy is sent back to Spain, Barcelona where he learns that his grandmother has recently passed away and there is no one else to take care of him. He is sent to a reformation school for juvenile delinquents and orphans, run by priests who are no less cruel and sadist than the Nazi "kapos." Bitter, Tanguy believes they are worse than the Nazis because these priests hide their sadism behind the facade of religion and confession, but that makes their sin no less. He succeeds in escaping along with a "companion," but is forced to separate from his as well. This time around, he finds himself in a school run by a group of priests but unlike the reformation school, here, Tanguy is able to grow, learn and live comfortably. It is here, that he truly flourishes and finds friends and solace. But he is still not completely at peace and sets off again in search of the parents who had abandoned and forsaken him to such a bitter destiny. He does find them eventually, but only to realise that the years of hardship and horror experienced by him have built an impenetrable barrier between them. He is no longer a left wing radical like them. He has learned not to hate the capos. Don't get mad get even. LOL.
ellauri210.html on line 784: Ja vielä 1 Tanguy: Tanguy is a 2001 French black comedy by Étienne Chatiliez. When he was a newborn baby, Edith Guetz thoughtlessly told her son Tanguy : "If you want to, you can stay at home forever". 28 years later, the over-educated university teacher of Asian languages and womanizer leads a successful and wealthy life... while still living in his parents' home. Father Paul Guetz longs to see his son finally leave the nest, a desire that his wife shares. Edith finally agrees and the pair unite to make Tanguy's life at home miserable. However, they don't know that Tanguy isn't the type of guy who easily gives up. The word Tanguy became the usual term to designate an adult still living with his parents.
ellauri210.html on line 808: vous me verrez sous la forme d’un putois pourri Näette mut mädäntyneen näädän muodossa
ellauri210.html on line 833: Tristan Tzara captured the inspired lunacy in his 1921 Dada Manifesto on Lukewarm Love. Marcel Duchamp’s “Readymades,” or Francis Picabia’s canvases of human figures as functionless machines belong here. Dada began as a limited franchise, with key outposts in Zurich, Berlin, Paris, and New York. Preceding the Surrealist movement by several years, and often inspired by the Communist Party (though not tied to it), its origins lay in a militant nostalgia for a pre-war lost Eden. Dadaists sought “an art based on fundamentals to cure the madness of the age and a new order of things that would restore the balance between heaven and hell." (Jean Arp).
ellauri210.html on line 837: “M. Gide,” Cravan began, “I have taken leave to call on you, though I feel myself duty bound to inform you straight off that I far prefer, for example, boxing to literature.” “Literature, however, is the only terrain on which we may profitably encounter one another,” he replied rather dryly. Cravan thought: “He certainly lives life to the full.” We spoke about literature therefore, and he asked me the following question which must be particularly dear to him: “Which of my works have you read?" "Which of my matches have you seen?"
ellauri210.html on line 873: Jacques Rigaut est à bien des égards un précurseur d'une forme d'écriture fragmentaire, comme Gunnar Bärlund, nej jag ville säga Gunnar Björling. GB's stod stod häromdagen framför St Pauls kyrka, näverna uppe, med en gul yllemössa på huvudet.
ellauri210.html on line 880: French poet Jacques Rigaut said, "Don't forget that I cannot see myself. That my role is limited to being the one who looks in the mirror." Rate it: (3.00 / 2 votes) Silti vitun monet kynäilijät sitä yrittävät. Näytin siltä ja tältä, ne sanovat. Carl Erik Carlson ei koskaan kazonut izeänsä peiliin, paizi kammatessaan tukkaansa.
ellauri210.html on line 1111: Educated by governesses, tutors, and nuns, she was expelled from two schools, including New Hall School, Chelmsford, for her rebellious behaviour, until her family sent her to Florence, where she attended Mrs Penrose's Academy of Art. She also, briefly, attended St Mary's convent school in Ascot. In 1927, at the age of ten, she saw her first Surrealist painting in a Left Bank gallery in Paris and later met many Surrealists, including Paul Éluard. Her father opposed her career as an artist, but her mother encouraged her. She returned to England and was presented at Court, but according to her, she brought a copy of Aldous Huxley's Eyeless in Gaza (1936) to read instead.
ellauri210.html on line 1113: In 1936 Carrington saw the work of the German surrealist Max Ernst at the International Surrealist Exhibition in London and was attracted to the Surrealist artist before she even met him. In 1937 Carrington met Ernst at a party held in London. The artists bonded and returned together to Paris, where Ernst promptly separated from his wife.
ellauri210.html on line 1117: With the outbreak of World War II Ernst, who was German, was arrested by the French authorities for being a "hostile alien". Soon after the Nazis invaded France, Ernst was arrested again, this time by the Gestapo, because his art was considered by the Nazis to be "degenerate". Fucking West and East Germans, same huns and hyenas on both sides!
ellauri210.html on line 1122: Carrington was adopted as a femme-enfant by the Surrealists because of her rebelliousness against her upper-class upbringing. Carrington was interested in presenting female sexuality as she experienced it, rather than as that of male surrealists' characterization of female sexuality. Some of her works are still hanging at James' former family home, currently West Dean College in West Dean, West Sussex.
ellauri210.html on line 1173: Three days before his death, he said calmly to a friend: "I am allergic to this planet". He wrote his final book in 1959 and upon completion, he asked his wife to send the manuscript to Breton. When she returned from the post office, she found him dead; he had hanged himself on the main beam of his studio. Another exit in the style of David Foster Wallace. Did he give a damn to how his wife might have taken it? Well maybe she was relieved. Asta is allergic to Miryam's kitty Chico but bears it, taking antihistamines. When she has had a bad day, she curls up in her room with Kitty in her lap.
ellauri210.html on line 1228: KHEIRON (Chiron) was eldest and wisest of the Kentauroi (Centaurs), a Thessalian tribe of half-horse men. Unlike his brethren Kheiron was an immortal son of the Titan Kronos (Cronus) and a half-brother of Zeus. When Kronos' "tryst" (more correctly, thrust) with the nymphe Philyra was interrupted by Rhea, he transformed himself into a horse halfway out to escape notice and the result was this two-formed son.
ellauri210.html on line 1238: George Bernard Shaw (26. heinäkuuta 1856 Dublin, Irlanti – 2. marraskuuta 1950 Hertfordshire, Englanti) oli irlantilaissyntyinen, brittiläinen näytelmäkirjailija, jolle myönnettiin Nobelin kirjallisuuspalkinto vuonna 1925. Hänen tunnetuin näytelmänsä on Pygmalion (1912), jonka pohjalta on tehty elokuva Pygmalion (1938) ja yhdysvaltalainen musikaali My Fair Lady. Shaw sai Pygmalionin elokuvakäsikirjoituksesta parhaan sovitetun käsikirjoituksen Oscar-palkinnon, ja hän on ensimmäinen henkilö, joka on palkittu sekä kirjallisuuden Nobelilla että Oscarilla.
ellauri210.html on line 1252: Shaw's expressed views were often contentious; he promoted eugenics and alphabet reform, and opposed vaccination and organised religion. He courted unpopularity by denouncing both sides in the First World War as equally culpable, and although not an Irish republican, castigated British policy on Ireland in the postwar period. Shaw and Yeast were sort of friends.
ellauri210.html on line 1261: In third version, by the late 1920s, he had largely renounced Fabian Society gradualism, and often wrote and spoke favourably of dictatorships of the right and left—he expressed admiration for both Mussolini and Stalin. Olemme patriiseja ennenkaikkea, sanoi kapteeni Lavinialle.
ellauri210.html on line 1263: In the final decade of his life, Shaw declared that "until the Federation of the World becomes an accomplished fact we must accept the most responsible Imperial federations (the anglo saxons) as a substitute for it".
ellauri210.html on line 1266: The fellow-writer H. G. Wells had joined the "vet Fabian' society in February 1903. Wells's ideas for reform—particularly his proposals for closer cooperation with the Independent Labour Party—placed him at odds with the society's "Old Gang", led by Shaw. In Shaw's view, "the Old Gang did not extinguish Mr Wells, he annihilated himself".
ellauri210.html on line 1268: In 1938 he provided the screenplay for a filmed version of Pygmalion for which he received an Academy Award. He died, aged ninety-four, having refused all state honours, except the Nobel prize and the Oscar.
ellauri210.html on line 1272: Shaw was born at 3 Upper Synge Street in Portobello, a lower-middle-class part of Dublin. The Shaw family was of English descent and belonged to the dominant Protestant Ascendancy in Ireland. George Carr Shaw, Bernir's dad, an ineffectual alcoholic, was among the family's less successful members. By the time of Shaw's birth, his mother had become close to George John Lee, a flamboyant figure well known in Dublin's musical circles. Shaw retained a lifelong obsession that Lee might have been his biological father. Shaw made a negligible income from writing, and was subsidised by Lee plus his mother. In 1881, for the sake of economy, and as a matter of principle, he became a vegetarian. He grew a beard to hide a facial scar left by smallpox.
ellauri210.html on line 1277: My friend responded saying that gay men and women have dependent relationships all the time and it absolutely does not mean the man is not gay or that he is falling for her. Today we call this a 'hag' and they routinely do for women the things Higgins did for Eliza, (make her more fashionable, improve her appeal to men, etc). I am not saying he absolutely was gay, in fact I still think its probable he's not, but its definitely something to consider.
ellauri210.html on line 1302: Autoras Joyce Mansour o Gisèle Prassinos han constituido buena parte de su literatura a partir de lo que se ha entendido por desviaciones sexuales, incluso por aberraciones. Algunos de sus personajes no sólo poseen ciertas deformidades físicas que los convierten en neo-quasimodos o pequeños demonios sino que además crece en ellos el germen de una moral desviada.
ellauri210.html on line 1304: Joyce Mansour y Gisèle Prassinos han adaptado esta particular estética en su literatura de formas muy sorprendentes. Comparten esta sensibilidad y aportan un nuevo punto de vista a la imagen de la mujer.
ellauri210.html on line 1306: Mansour, lejos de generar o de seguir con la imagen de la mujer creada por André Bretón incluye la belleza fatal, entendida como una belleza herida, lejos del principio de Narciso. Junto con Gisèle Prassinos y Lise Deharme proceden a crear una renovación estética en la literatura surrealista. Adjetivos como “laid(e)”, “malade”, “malformé(e)” serán típicos de estas autoras que elaboran un reflejo femenino escribiendo sobre “antiNadjas” als gegen Bretons Roman verfasste Anti Nadja.
ellauri210.html on line 1312: The last sentence of the book ("Beauty will be CONVULSIVE or will not be at all") provided the title for Pierre Boulez's flute concerto ...explosante-fixe....
ellauri210.html on line 1316: The narrator, randomly named André, ruminates on a number of Surrealist principles, before ultimately commencing (around a third of the way through the novel) on a narrative account, generally linear, of his brief ten-day affair with the titular character Nadja. She is so named “because in Russian it's the beginning of the word hope, and because it's only the beginning,” but her name might also evoke the Spanish "Nadie," which means "No one." The narrator becomes obsessed with this woman with whom he, upon a chance encounter while walking through the street, strikes up conversation immediately. He becomes reliant on daily rendezvous, occasionally culminating in romance (a kiss here and there). His true fascination with Nadja, however, is her vision of the world, which is often provoked through a discussion of the work of a number of Surrealist artists, including himself. While her understanding of existence subverts the rigidly authoritarian quotidian, it is later discovered that she is mad and belongs in a sanitarium. After Nadja reveals too many details of her past life, she in a sense becomes demystified, and the narrator realizes that he cannot continue their relationship.
ellauri210.html on line 1318: In the remaining quarter of the text, André distances himself from her corporeal form and descends into a meandering rumination on her absence, so much so that one wonders if her absence offers him greater inspiration than does her presence. It is, after all, the reification and materialization of Nadja as an ordinary person that André ultimately despises and cannot tolerate to the point of inducing tears. There is something about the closeness once felt between the narrator and Nadja that indicated a depth beyond the limits of conscious rationality, waking logic, and sane operations of the everyday. There is something essentially “mysterious, improbable, unique, bewildering” about her; this reinforces the notion that their propinquity serves only to remind André of Nadja's impenetrability. Her eventual recession into absence is the fundamental concern of this text, an absence that permits Nadja to live freely in André's conscious and unconscious, seemingly unbridled, maintaining her paradoxical role as both present and absent. With Nadja's past fixed within his own memory and consciousness, the narrator is awakened to the impenetrability of reality and perceives a particularly ghostly residue peeking from under its thin veil. Thus, he might better put into practice his theory of Surrealism, predicated on the dreaminess of the experience of reality within reality itself. Nadja Nadja soromnoo.
ellauri210.html on line 1325: Joyce Mansour y Gisèle Prassinos crean bellos monstruos. Han sustituido la belleza convencional dando prioridad a esta “laideur” que está en comunión con la crueldad y el erotismo, siempre rodeada de una pátina macabra. Las dos autoras, bajo esta categoría estética han dado paso a un viaje interior, el que proporcionan sus seres deformes, enfermos, en un ejercicio catártico. El objetivo será para las dos el mismo: exorcizar el miedo, la muerte y la angustia.
ellauri210.html on line 1327: De esta forma, el universo de estas mujeres está poblado de un bestiario que crea un repertorio estético complejo, que se prolonga como algo negativo en general, como una transgresión de la moral y de las normas.
ellauri210.html on line 1329: Gisèle Prassinos comparte con Mansour una revisión del complejo de Edipo, donde matricidios, parricidios y castraciones simbólicas se suceden continuamente. La madre aparece en los relatos, como un leitmotiv, muere o está alienada por la desgracia o la locura. Los personajes desarrollan una relación de dependencia hacia ella, entrando en territorios edípicos. La madre se configura como una pieza clave en el entramado psicológico de estos personajes, casi siempre débiles, deformes, desamparados, las madres ponen en marcha el complejo de castración.
ellauri210.html on line 1334: En Prassinos también funciona el complejo inverso, como el relato “Vanda et le Parasite” [1] que ofrece una original lectura sobre el padre castrador. El padre, al nacer coloca un gusano sobre los cabellos de Vanda. Este acto será valorado como una metáfora del miedo a la autoridad masculina, empleando los términos de Barnet “cannibalisée par l’autorité patriarcale”.
ellauri210.html on line 1342: Une population remarquable díversifiée de mollusques (escargots et vers de toutes formes et couleurs), de reptiles (couleuvres et serpents sans nom), de rongeurs ou arracheurs crée un climat anxiogène et menaçant. La matière est toute entière la proie de la morsure, de l’éventration, de l’étouffement ou de la souillure (op.cit., 1988).
ellauri210.html on line 1344: Gisèle Prassinos también nos ha dejado unas buenas dosis de personajes desordenados, donde afloran ciertas desviaciones. En ese “collage” entre cuentos de hadas y aromas baudelerianos, la autora jugará sobre todo con la metamorfosis, así sus mujeres “pseudo-femmes castratrices” se transforman en animales o en seres extraños, fantásticos. Prassinos ataca a los mitos del psicoanálisis, muestra imágenes híbridas, animales que se convierten en hombre, objetos que se convierten en animales, etc. Destaca la hostilidad hacia la figura autoritaria del padre. Nos habla de venganzas mediante el asesinato, los cuerpos difuntos son despedazados o transformados, dejando traslucir sentimientos intensos, donde se perfila la imagen de la muerte y se exorciza el miedo. La misma autora confesaba en una entrevista personal la distancia que había entre ella y su padre, destacando la importancia que tiene la figura masculina en las culturas orientales, sensación que refleja en el cuento “La Tête” (op. cit., 1987): “Lucas vit qu’entre elle et son père s’ouvrait un écart plus large que ceux qui séparaient les autres personnes”.
ellauri210.html on line 1346: Prassinos, heredera de los cuentos tradicionales de hadas contamina su imaginario con personajes desviados, transformándolos en “contes bizarres”. En un marco irreal, típico de los cuentos surrealistas juega con las metamorfosis: objetos que adquieren dimensión animal, humanos que se animalizan, animales que se transforman en humanos, o personas que se reapropian de otras, como muestran algunos de sus cuentos, como “la Psyché” donde la protagonista sufre por parte de otra mujer una apropiación de su voluntad, de su personalidad, llegando a ser su doble. Como en el estadio del espejo de Lacan, la protagonista reacciona al contemplar su imagen, no ante el espejo, sino ante la otra mujer: “Nous étions plus que jumelles et nous nous regardions subjuguées, chacune dans le miroir humain que lui tendait l’autre”.
ellauri210.html on line 1352: Supone una alteración y deformación de lo que uno es, sólo que en estos casos el extrañamiento no viene frente a la sociedad o frente a otros individuos, sino que los protagonistas son alienados por otra persona que deviene su propio “yo”, actuando a modo de espejo. Actuando como duplicados de uno mismo, solo que el “yo” inicial queda anulado por el segundo. Se aproxima a la escisión del “yo” entendida bajo los términos de Lacan. La alienación viene dada por su imagen en el espejo, en este caso en ese “otro” (algo ajeno a él). El “yo” está alienado porque se reconoce en algo que no es. Esta pérdida de identidad en Gisèle Prassinos también se ve reflejada en el juego de sexos, procede a despistar con los sexos como hace Mansour.
ellauri210.html on line 1357: Al igual que Mansour, en Prassinos casi siempre interviene la madre. En Mansour se hace evidente en el dolor constante, toda su poesía está repleta de alusiones a la madre, al sufrimiento de perderla. En Prassinos, sin embargo se convierte en personaje familiar que tiende a desaparecer y luego a materializarse en otro ser. Esta transformación implica la materialización de la madre en otro ser, en una especie de reencarnación o posesión, la madre no sólo se convierte en otro ser, sino que además cambia de sexo.
ellauri210.html on line 1372: Mansour was born in Bowden in England, to Jewish-Egyptian parents and lived in Cheshire for a month before her parents moved the family to Cairo, Egypt. During her youth, Mansour excelled as a runner and a high jumper. She also competed in equestrian competitions.
ellauri210.html on line 1378: Mansour’s first published collection of poems, titled: Cris, was published in Paris in 1953 by Pierre Seghers. This collection of work references male and female anatomy in explicit language that was unusual for the time. Religious language can also be found. However, it is inverted, replacing what would be Christ with the lover. References of Egyptian mythology are also present in Cris. Mansour references the White Goddess as well as Hathor.
ellauri210.html on line 1380: In 1954, Joyce Mansour became involved with the surrealist movement after Jean-Louise Bédouin wrote a review praising Cris in Médium: Communication surréaliste that May. Joyce Mansour actively participated in the second wave of surrealism in Paris. Her apartment was a popular meeting place for members of the surrealist group. L'exécution du testament du Marquis de Sade, the performance piece by Jean Benoît took place in Mansour’s apartment, where she "collaborated" with obscure minor representatives such as Pierre Alechinsky, Enrico Baj, Hans Bellmer, Gerardo Chávez, Jorge Camacho, Ted Joans, Pierre Molinier, Reinhoud d'Haese and Max Walter Svanberg.
ellauri210.html on line 1382: Jean Benoît (1922-2010) was a Canadian artist known as "The Enchanter of Serpents", most famous for his surrealist sculptures. One sculpture called "Book Cover for Magnetic Fields" features demonic figures ripping an egg from a book. Magnetic Fields was the name of the book Breton wrote with Philippe Soupault, which Breton called the first surrealist book. Many of his works include demonic figures, brutal sexual images, exaggerated phalluses, and so on. Benoît was active and remained productive, working every day on his art until he died on August 20, 2010, in Paris. He was 88.
ellauri210.html on line 1427: Kuninkaan aarre nyt ja jatkossa La fortune du roi présente et future
ellauri211.html on line 116: area with a population of 1,000,000. It is the former capital of
ellauri211.html on line 119: view there is the advantage that Kyoto is an intellectual center for ellauri211.html on line 133: Alexander Calder´s “Mountains and Clouds” was installed in the Hart Senate Office Building in 1986. Aluminum clouds originally suspended as a mobile over the steel mountains were removed in 2014 as unsafe for the public. It was too expensive for public funds so private moneymen came to the rescue. Senaattori Snowden Harp näyttää juuri siltä kuin jalkansa Vietnamiin jättäneen senaattorin kuuluu näyttää vanhana. Michael ansaizi pronssitähden Irakin ryöstöretkellä. Kylläpäs Sujatasta on sukeutunut isänmaallinen. Vaikka se on mamu, tai varmaan juuri sixi. En petä luottamustasi mutta kotiasi kuunnellaan. Onko Michael pyytänyt sinua tekemään jotain laitonta? Eikö? (pettyneesti). Miten teillä menee Hughin kanssa? Kysyn vaikka tiedän, kotiasi kuunnellaan. Onnexi en tullut synttäreillesi. Kiihkeästä vapaamielisyydestään huolimatta senaattori varjeli julkista kuvaansa. Olin alkanut pitää hänen varovaisuuttaan aidon älykkyyden merkkinä. Harp tietää jotakin, mietin hyvästellessäni hänet. Mutta tehän rikotte kansalaisoikeuxiani! Niin niin, talk to the hand. Sentään saat kantaa konetuliasetta ja pitää sikiösi. Count your blessings.
ellauri211.html on line 144: A large number of rapes were carried out systematically by Japanese soldiers, they went door to door looking for girls and women who were then arrested and gang-raped. To make things better, he women were killed after they were raped.
ellauri211.html on line 162: Pommit pudotettiin varta vasten muodostetun 509. pommitus- ja kuljetuslentorykmentin (engl. 509th Composite Group) B-29 Superfortress -pommikoneista. Rykmentti oli sijoitettu Tinianin saarelle Mariaaneille. Hyökkäykseen osallistui aina kolme konetta, itse pommikone, mittauskone ja valokuvauskone. Niiden edellä kohteissa kävivät säätiedustelukoneet, sillä pommit piti pudottaa selkeällä säällä.
ellauri211.html on line 167: Nagasakin yllä 9. elokuuta 1945 räjäytetty pommi (Fat Man) oli täysin toisenlainen, sillä siinä käytettiin fissioituvana aineena plutoniumia. Tämäntyyppinen pommi oli jo kerran räjäytetty 16. heinäkuuta Trinity-kokeessa New Mexicossa. Pommi painoi 4 545 kiloa, ja se pudotettiin Bockscar-nimisestä B-29-koneesta, jota ohjasi majuri Charles Sweeney. Pommin teho oli noin 20 kilotonnia ja räjähdyskorkeus sama 550 metriä. Pommi räjähti kello 11.02 (JST). Nagasakin mäkisen maaston ansiosta tuhovaikutus jäi valitettavasti jonkin verran Hiroshimaa pienemmäksi, mutta pommi tappoi noin 73 900 ihmistä. Pommituksissa käytettiin juuri B-29 Superfortress -pommikoneita, koska ainoastaan ne kykenivät lentämään Mariaaneilta Japaniin ja takaisin. Pudotuskorkeus oli aiempaa alempi (jopa noin 0,5 kilometriä), sillä se oli 8 800 metriä.
ellauri211.html on line 199: Huomaan kyllä mihin nuoli osoittaa. Duchamp oli 1/45 Piha-Antero Bretonin nuaareista humoristeista. Siltä lähti mm. tälläsiä aforismeja:
ellauri211.html on line 201: Je crois que l´art est la seule forme d´activité par laquelle l´homme en tant que tel se manifeste comme véritable individu. Par elle seule, il peut dépasser le stade animal, parce que l´art est un débouché sur des régions où ne domine ni le temps, ni l´espace.
ellauri211.html on line 202: Le grand ennemi de l´art, c´est le bon goût. Le goût est une source de plaisir, l´art n´est pas une source de plaisir, c´est une source qui n´a pas de couleur, pas de goût. L´art est une chose beaucoup plus profonde que le goût d´une époque. Je me suis forcé à me contredire pour éviter de me conformer à mon propre goût. Je suis dégoutant, et ca me goute.
ellauri211.html on line 295:
Totta puhuen ei tämä tekohämmentyneenä hymyilevä persepääkään ole ihan eilisen teeren poika kuvalehtien keskiaukeamaärvönä. Kun hän kihlasi tunnetun valokuvamallin, vasta Njuu Jorkista maahan laskeutuneen bisnesenkelinsä, heidän yhteinen taipaleensa alkoi ei vähempää kuin Ilta-Sanomissa ja Hymy lehdessä! ja heidän suuret häänsä huomattavassa Hämeenkyrossä nousivat Seuran ja Annan etusivuille! Turha häntä on tyrkkiä lavatähden paasipojaksi! Siitä äkämystyneenä hämäläinen Ranu alkoi ize pyytää roskalehdiltä haastatteluja lupaa kysymättä savvoo viäntävältä Katrilta. Ranu myhäili salaperäisenä ja näppi ize izestään belfieitä. Tiesihän sen etukäteen ettei siitä mitään tullut, olivat ihan eri kaliiperia, toinen kestojulkkis toinen wannabe. Hui kuinka Ranu onkin vastenmielinen. Se kuzuu äxäänsä vuoroin laulajaxi vuoroin lavatähdexi. Izeään se tituleeraa kyrvänpää-expertixi. Potkut saaneen peesarin voimatonta kiukkua. Tampereen oikeistosiiven Aamulehdessä, jossa perusporvarillinen Ranu on vakisenttaaja, sekä huomattavassa Hämeenkyrön Sanomissa saa peesarikin palstamillimetrejä. Mahtavan tonniston narsisti! Iltalehden Aila Seppalän puffi on Ranusta "puhtaasti ja kauniisti kirjoitettu." "Katse ja kädenpuristus kertovat paljon. Pana Rajalan terse on rehevä ja lämmin, mahanalusote avoin, utelias ja leikkisä, miehen suoro Sentun pöydän alla vahvistaa ennakkotuntemuksen: Pan on Katrinansa ansainnut." Vizi mitä tuubaa! Jutussa käydään mallikkaasti läpi miehen työhistoria, hänen kirjoittamansa Sillanpään elämäkerta odottaa vielä kolmatta ja huipentavaa osaansa, hänen näytelmäsovituxkistaan on äsken nähty Elämä ja aurink Molojunkaterina, Pyynikille on tulossa Ale ellers on työn alla nuskailtavana Tamge Temerin historian toinen osa. Dosent pissii hunajaa ja tunnustelee töröhampaisen TV-lasisen Aila Meriluodon mahanalusta. Markku Envallilta meni pari vuotta uuden onnen aforisointiin. Kiireinen jokapaikan dosentti aikoo selvitä nopeammin. Ranun izetunto on horjahteleva. Ilmi narsisti! Kazeet kääntyivät Hämeenkyrössä kun Ranu tuli ostamaan Seura-lehteä. Katrin vanhemmat haisee kaskisavulta ja Bertta mummi on riuskasti hymyilevä murretta pulppuava kansannainen. Hizi Ranu kopioi naistenlehtityyliä. Oven avaa Taisto Tammen mummo, hymyilevä rouva Hagert. Ranu lukee Seura-lehdestä rakastaako hän oikeasti Katria. Onko Katrin maalaisporukat sille riittävästi hienoja? Vinoiliko vääräleuka Wexi Koistinen sille salamielisesti jotenkin? Panu antaa ymmärtää että tyhmä Katri on Ranuun aivan lääpällään, Ranu miettii vielä ostopäätöstä. Höh, avattu pakkaus on ostopäätös.
ellauri211.html on line 301: Tämän kirjan pitäisi olla alaotsikon mukaisesti rakkauskertomus. Panu Rajalan pitäisi kirjoittaa ”elämästään Katri Helenan kanssa hellän suorasukaisesti, itseään säästämättä, vailla kaunaa ja katkeruutta, muistaen kaiken kauniin, murheen ja tuskankin tunnustaen”. Pah. Suorusukaisuutta löytyy, mutta varsinkin löytyy kaunaa ja katkeruutta. Kauneus kääntyy nopeasti murheeksi ja ainakin tämän lukijan osaksi tuli tuska. Jos omahyväisyydellä on nimi, se voisi olla Panu Rajala.
Kustantaja ei ainakaan säästele ylisanoissa, mainiten Rajalan ”maamme luetuimmaksi elämäkertakirjailijaksi”. Tämän lukijan mielestä hän tuntuu olevan ainakin omasta mielestään maamme tuotteliain ja laadukkain kirjailija. Painosten kuninkaaksi häntä ainakin voi tituleerata, onhan aiemmasta paljastuskirjasta Enkeli tulessa otettu liki 10 painosta.
Lavatähti ja kirjamies on alusta alkaen asenteellinen teos. Rajalalle viihdetaiteilijuus ei merkitse mitään. Hän onnistuu väheksymään pitkän uran tehnyttä tähteä, teki tämä mitä hyvänsä. Vain kansanmusiikista ja -runoudesta vaikutteita ottava levytys saa kirjamiehen hyväksynnän. Kirjamiehen maailmankuvaan ei sovi, ettei lavatähti lue romaaneja. Henkisen kasvun ja tuonpuoleisesta elämästä kertovat teokset hän leimaa hömpäksi ja viiden pennin aforismeiksi. Rajalan mielestä Katri Helena ei pärjää viisaiden kulttuuri-ihmisten parissa. Kukapa viihtyisi seurassa, joka katsoo alaspäin.
Oman täydellisyyden kirjamies muistaa tuoda esille. Hänen erehdyksensä ovat inhimillisiä, jotka miehelle sallittakoon. Hän myöntää ehdollisesti saattaneensa tai taitaneensa tehdä sitä tai tätä, ja sitten ihmettelee, kun toisella on eri näkemys asioista. Hän on rehellinen kun tähti on tekopyhä. Hänen työnsä ovat kulttuurihistoriallisesti tärkeää, tähden henkistä onanointia. Miehen itsetuntoon taitaa koskea olla avec, harvemmin ensisijaisesti kutsuttu.
ellauri213.html on line 115: Samaan aikaan Etupepan kyky hallita säätä kasvatti hänessä tarvetta tukahduttaa tunteitaan luonnonkatastrofien estämiseksi, mikä ei ole terveellistä kuten näemme Greta Thunbergista ja Brunosta. Samanlaista erityisherkkyyttä näemme hänen lapsissaan. Dolores (Avalokitasvara) joka kuulee kaiken, on jatkuvasti tietoinen siitä, mitä muut ihmiset sanovat ja on siksi jatkuvasti varuillaan kaiken disinformaation vuoksi, jota hänellä on käytettävissään. Hänen veljeänsä isä Camiloa voidaan pitää myös tunne-elämän tukahduttajana, koska hän pystyy mukautumaan fyysisesti (5-15 cm, 25 jos olet taitava) ja emotionaalisesti vastataxeen muiden tarpeisiin. Se ei ole terveellistä, on tärkeää olla terveen egoistinen, let it cum kun on tullaxeen. Kauppatieteen käyneet liikejohtajat pihistävät palkoista osakkeenomistajan hyväxi. Palkat on niille vain kuluerä. Tää leffa on erittäinkin matriarkaalinen. Miesrooleissa ukkivainaja, läski neekeri, isä (ruipelo), teini muodonmuuttaja, "el Chapo", tärähtänyt homo setä, plus eläimiä hätyyttävä vintiö.
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Families don’t always know what’s best for you.
ellauri213.html on line 170: Keep up with Holly on their Instagram, Twitter and website. Naah, forget her.
ellauri213.html on line 172: P.S. Mitä Bruno teki väärin? Bruno tells someone when their planet is going to die, or when they are going to go extinct, for which they inappropriately blame him.
ellauri213.html on line 185: suddenly lashing out at someone for no apparent reason.
ellauri213.html on line 186: Often appears comfortable in pretend situations and during
ellauri213.html on line 187: foreplay.
ellauri213.html on line 191: children to perform demands. Language delay. Pragmatics are
ellauri213.html on line 208: Plans – advance planning may lead to increased anxiety as the time/date for ‘the plan’ nears, but equally the intolerance of uncertainty that is a key factor in PDA may make ‘spur of the moment’ activities tricky …
ellauri213.html on line 220: Praise – this carries the implied expectation that the action will be carried out again or improved on next time, and so may not achieve the positive reinforcement that may be intended
ellauri213.html on line 233: Then there are demands within demands – the smaller implied demands within larger demands (for example, within the demand of going to the cinema are the demands of remaining seated, responding appropriately, sitting next to other people you don’t know, being quiet etc. etc.).
ellauri213.html on line 240: Laupiaat samarialaiset antaa brittisuikkareille ihokkaita. Tärkeä apulainen on Susikoira ROI. Samaritans have high ROI for their charity. Brittisamarialaisia johtaa ammattijohtajatar jonka mielestä Girlguiding oli feministijärjestö.
ellauri213.html on line 243: Augustine and Thomas Aquinas had formulated the view that whoever deliberately took away the life given to them by their Creator showed the utmost disregard for the will and authority of God and jeopardized their salvation, encouraging the Church to treat suicide as a sin. By the early 1960s, however, the Church of England was re-evaluating its stance on the legality of suicide, and decided that counselling, psychotherapy and suicide prevention intervention before the event took place would be a better solution than criminalisation of what amounted to an act of despair in this context.
ellauri213.html on line 251: You join together with thousands of other members for a set programme reflective of the host country’s culture and customs. As well as a huge closing ceremony. This event is for members aged 16 to 22. Sadly the next World Scout Moot in 2022 has been cancelled, but we hope this will take place again in 2025. We hiked, swam, explored one another and ate our shorts becoming really great friends. Learned how to give support during the Ukraine conflict. The 25th World Scout Jamboree will take place in 2023 in South Korea. Lieköhän yhtään venäläisiä kaukopartiolaisia kuzuttujen joukossa?
ellauri213.html on line 254: In 1908, Baden-Powell's book Scouting for Boys came out in Russia by the order of Tsar Nicholas II. It was called Young Scout (Юный Разведчик, Yuny Razvedchik). On April 30 [O.S. April 17] 1909, a young officer, Colonel Oleg Pantyukhov, organized the first Russian Scout troop Beaver (Бобр, Bobr) in Pavlovsk, a town near Tsarskoye Selo, St. Petersburg region. In 1910, Baden-Powell visited Nicholas II in Tsarskoye Selo and they had a very pleasant conversation, as the Tsar remembered it. In 1914, Pantyukhov established a society called Russian Scout (Русский Скаут, Russkiy Skaut). The first Russian Scout campfire was lit in the woods of Pavlovsk Park in Tsarskoye Selo. A Russian Scout song exists to remember this event. Scouting spread rapidly across Russia and into Siberia, and by 1916, there were about 50,000 Scouts in Russia. Nicholas' son Tsarevich Aleksei was a Scout himself.
ellauri213.html on line 258: In Soviet Russia the Scouting system started to be replaced by ideologically-altered Scoutlike organizations, such as "ЮК" ("Юные Коммунисты", or young communists; pronounced as yuk), that were created since 1918. There was a purge of the Scout leaders, many of whom perished under the Bolsheviks. Those Scouts who did not wish to accept the new Soviet system either left Russia for good, like Pantyukhov and others, or went underground. However, clandestine Scouting did not last long. On May 19, 1922 all of those newly created organizations were united into the Young Pioneer organization of the Soviet Union, which existed until 1990. From that date, Scouting in the USSR was banned.
ellauri213.html on line 260: However, some features of Scouting remained in the modified form. The Scout motto "Bud' Gotov" ("Be Prepared") was modified into the Pioneer motto "Vsegda Gotov" ("Always Prepared"). Mention of God was removed, replaced by Lenin and the Communist Party of the Soviet Union. There were no separate organizations for girls and boys, and many new features were introduced, like Young Pioneer Palaces.
ellauri213.html on line 264: Colonel Pantyukhov, Chief Scout of Russia, first resided in France and then moved to the United States, where large troops of Russian Scouts were established in cities such as San Francisco, Burlingame, California, and Los Angeles. He returned to Nice, France where he died.
ellauri213.html on line 270: The Scout movement began to reemerge and was reborn within Russia in 1990, when relaxation of government restrictions allowed youth organizations to be formed to fill the void left by the Pioneers, with various factions competing for recognition. Some former Pioneer leaders have also formed Scout groups, and there is some controversy as to their motivations in doing so.
ellauri213.html on line 272: The World Organization of the Scout Movement asked the Scout Association of the United Kingdom to assist the Scout Organizations in the Moscow and Saint Petersburg regions. Other national Scout organizations are involved in helping other regions; the Boy Scouts of America are involved in the regions to the east of the Urals, for instance.
ellauri213.html on line 276: At the end of the 1990s, several of the associations formed the All-Russian National Scouting Organisation (ARNSO) (Всероссийская Национальная Скаутская Организация (ВНСО), Vserossiyskaya Natsionalnaya Skautskaya Organizatsiya (VNSO)), guided by WOSM. In 2000, it became a member of WOSM.
ellauri213.html on line 280: The membership was transferred in 2004 to the RAS/N, following the disintegration of ARNSO. RAS/N is also an umbrella federation of different associations, some of them former members of ARNSO.
ellauri213.html on line 284: The Scout Motto is Будь готов (Bud' Gotov, Be Prepared in Russian. The Russian noun for a single Scout is Скаут, but can alternately be Разведчик or Навигатор depending on the organization. As Разведчик also carries the connotation of spy, now often perceived as negative in the post-Soviet period, many now refer to themselves as Скаут or Навигатор, the more neutral term for the original meaning, an advance party sent to reconnoiter the terrain, similar to pathfinder or explorer.
ellauri213.html on line 286: Rainbows (regrettable choice of name, in hindsight) is for all girls aged four to seven (five in some areas). We play loads of fun games and do activities and challenges and a few times we get badges – Matilda, Rainbow. Rainbows learn by doing – they get their panties dirty, do sports, arts and crafts and play games. Being a Rainbow is all about having the space to try new things. Through taking part in a range of different activities with girls their own age, Rainbows develop self-confidence and make lots of new friends.
ellauri213.html on line 288: My daughter Nancy, who has Asperger's syndrome, has been a Rainbow for over a year and she loves it, especially as many special schools and autism youth groups are boy-dominated. Rainbows gives Nancy something shared to discuss with friends at school. It's also good for her to see girls doing all sorts of activities because boys commenting sleazily on her doing things that aren't stereotypically girly can upset her. The sleepovers are especially amazing! And it's not just Nancy who benefits. Rainbows are supported by a group of highly trained, inspirational leaders who explore the girls, challenge themselves and have fun.
ellauri213.html on line 290: When a girl nears the end of her time at Rainbows, she can continue her adventure at Brownies (another unlucky choice of name) - our section for girls aged seven to ten.
ellauri213.html on line 292: with people your own age size and gender and feel safe. You can't get bored here. You make a lot of new friends and have a lot of freedom. It's nice having a festival for people our age that our parents will let us go to!
ellauri213.html on line 294: The girls didn't know much about the event beforehand, but Amelia was most excited about sleeping with the Big Top, Meghan couldn't wait to learn some tricks, while Abigail, Darcey and Ellie were looking forward to trying out some new adventurous group activities. We then enjoyed a very funny magic show, sucking our own magic wands and balloon creatures. Darcey and Aayla said they 'liked playing fun games with the Rainbows on the inflatables' which we did next.
ellauri213.html on line 295: For Abigail, Tillie and Isla, the best thing about the event was the after-dark disco, as they 'got to dance around with all the cool cats'. Finally, it was time to settle down in our sleeping bags all together for a giant sleepover with the Big Top with 250 other Brownies! Volunteers checked in and out over 4,000 participants, ran a sweat shop, led drumming workshops and served at the Night Cafe.
ellauri213.html on line 298: Girlguiding UK has signed the campaign to try and force the hand of Rupert Murdoch, who hinted a few weeks ago that he is considering ending the publication of photographs of topless models on page 3 of The Sun – which he owns, as chief executive of News Corporation. Page 3, or Page Three, was a British newspaper convention of publishing a large image of a topless female glamour model (known as a Page 3 girl) on the third page of mainstream red-top tabloids. The Sun introduced the feature, publishing its first topless Page 3 image on 17 November 1970. The Sun's sales doubled over the following year, and Page 3 is partly credited with making The Sun the UK's bestselling newspaper by 1978. In response, competing tabloids including the Daily Mirror, the Sunday People, and the Daily Star also began featuring topless models on their own third pages. Notable Page 3 models included Linda Lusardi, Samantha Fox, and Katie Price.
ellauri213.html on line 300: Samantha Karen Fox (born 15 April 1966) is an English pop singer and former glamour model from East London. She rose to public attention aged 16, when her mother entered her photographs in an amateur modelling contest run by The Sunday People tabloid newspaper. After she placed second in the contest, she received an offer from The Sun to model topless on Page 3, where she made her first appearance on 22 February 1983, at the tender age of 17, sporting huge balloons already then. She continued to appear on Page 3 until 1986, becoming the most popular pin-up girl of her era, as well as one of the most photographed British women of the 1980s. She looked like a fox with balloons glued up front. Never liked her face anyway.
ellauri213.html on line 304: 170 hours unpaid work and told to pay £1,500 costs. Katie Price has been known on the celebrity circuit for many years, starting out her career as a glamour model before becoming a TV personality, author and OnlyFans content creator. Katie has five children: her eldest Harvey, Princess, Junior, Buddy and Jett. She was married to Peter Andre from 2005-2009, Alex Reid from 2010-2012 and Kieran Hayler from 2013-2021. She was most recently dating Love Island star Carl Woods until their split. Michelle contacted Sussex Police on Friday to complain that Katie — mum to two of Kieran’s children — had sent him a tirade of abuse which was aimed at her. Close sources said the text branded Michelle a “c*ing w*e piece of s*” and a “gutter s*g.” The ex-glamour model, who smiled as she left the dock today, could have been jailed for a maximum of five years for breaching the restraining order. BUSINESS AS USUAL Katie Price says she’s ‘so lucky’ after dodging jail over ‘gutter s*g’ text – as she reveals she’s landed a Girlguiding travel show.
ellauri213.html on line 311: The Sun ceased publishing topless Page 3 images in its Republic of Ireland edition in 2013, in its UK editions in 2015, and on its Page3.com website in 2017. The Daily Star also ceased publishing images of topless glamour models in 2019. However, these decisions were not necessarily a direct result of the No More Page 3 campaign. The then official photographer for Page 3, Alison Webster, also criticised the campaign, saying "people should be able to make their own choices". Prime Minister David Cameron replied, "I think on this one I think it is probably better to leave it to the consumer."
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In August 2013, The Sun's Republic of Ireland edition replaced topless Page 3 girls with clothed glamour models. Its UK editions followed suit in January 2015, discontinuing Page 3 after more than 44 years. The Daily Star became the last print daily to drop topless photographs, moving to a clothed glamour format in April 2019. This ended the Page 3 convention in Britain's mainstream tabloid press. As of 2022, the only British tabloid still publishing topless models is the niche Sunday Sport. Only old geezers buy it anymore. Others prefer peering down the bottomless pit.
ellauri213.html on line 326: Moshe Raab will never forget, nor forgive. Mosaic God is not a forgiving one. Mosaic beer is good, unlike Foster's. Leila Khaled hijacked my and my mother's and my siblings' plane. Why did a public university invite her to speak? Even after 50 years, the convicted terrorist who changed my life has never disavowed her actions. What will she teach SFSU students?
TWA flight 741 was one of three planes successfully hijacked by the Popular Front for the Liberation of Palestine that day — the hijacking of an El Al plane was foiled by the onboard sky marshals. At the time, I was a 14-year old foreskinned kid living in Trenton, New Jersey, whose only care was how the Baltimore Orioles were doing. This event changed my life, as well as the lives of the other 350 people who were on those planes. Mostly for the better, we became instant celebrities.
Imagine the horror and disgust that I, my family and other hijack victims experienced when we read that Leila Khaled, one of the hijackers directly involved in the 1970 attacks, had been invited by San Francisco State University to address a forum on Gender, Justice and Resistance. Ms. Khaled is a convicted terrorist. She has paid her debt to society. She is a member of the PFLP. She is a symbol not of justice and resistance, but of wanton terrorism and death. Khaled spent only a few days in jail. After her failed hijacking of the El Al plane, she was transferred by the Israeli sky marshals to the British police and released in exchange for hostages when a fifth plane was hijacked to secure her freedom.
ellauri213.html on line 331: Had Khaled ever apologized for her role in the hijackings or taken steps to show that she is committed to nonviolent efforts to achieve her desired end of driving the invasive Israeli species from her land, I would not object to her speaking at San Francisco State. People who genuinely learn often make the best teachers. But even after 50 years, Khaled has never expressed remorse or disavowed her actions or those of her comrades. Neither have I for 3000 years of Israeli mass murder of poor Philistines, so there! Never forget, never learn!
ellauri213.html on line 333: The most distressing and disheartening thing, 50 years after this horrible experience, is that the Western world (including us middle easterners) has not eradicated this type of terrorism. As recently as January 2020, the PFLP (through Palestinian NGOs) received financial support of millions of dollars from European countries, the United States, Canada, Japan, UN-OCHA and UNICEF. That money should have come to us instead! We know how to handle capital after all, got the talent for it.
ellauri213.html on line 335: In theory, San Francisco State University President Lynn Mahoney is correct in stating that a university is a place where different ideas are presented, discussed and analyzed so that individual conclusions can be drawn. But does that justify giving an unrepentant terrorist a forum to address the students? What will she teach them? The proper way to hijack an aircraft, based on her success in 1969, and what mistakes to avoid based on her failure in 1970? When I was a student in university, I often faced new ideas that ran contrary to my beliefs. But these perspectives were presented by knowledgeable, respectable academics. Some were Nobel Prize winners. None were terrorists. Most of them were Jews.
ellauri213.html on line 350: Over the years, Iraq has provided safe haven to terrorists such as Abu Nidal, whose terror organization carried out more than 90 terrorist attacks in 20 countries that killed or injured nearly 900 people, including 12 Americans. Iraq has also provided safe haven to Abu Abbas, who was responsible for seizing the Egyptian ship Achille Lauro and killing an American passenger. Following the murder of Leon Klinghoffer, the Klinghoffer family founded the Leon and Marilyn Klinghoffer Memorial Foundation, in cooperation with the Anti-Defamation League.
ellauri213.html on line 381: The original German population fled or was expelled towards the end of World War II, when the territory was annexed by the Soviet Union, and in the following few years. In October 1945, only about 5,000 Soviet civilians lived in the territory. Between October 1947 and October 1948 approximately 100,000 Germans were forcibly moved to Germany [clarification needed], and by 1948 about 400,000 Soviet civilians had arrived in the Oblast.
ellauri213.html on line 387: As a major transport hub, with sea and river ports, the city is home to the headquarters of the Baltic Fleet of the Russian Navy, and is one of the largest industrial centres in Russia. It was deemed the best city in Russia in 2012, 2013, and 2014 in Kommersant's magazine The Firm's Secret, the best city in Russia for business in 2013 according to Forbes, and was ranked fifth in the Urban Environment Quality Index published by Minstroy in 2019. Kaliningrad has been a major internal migration attraction in Russia over the past two decades, and was one of the host cities of the 2018 FIFA World Cup.
ellauri213.html on line 413: The founder of one of the most feared terrorist organisations of the 1970s has walked free from a Japanese prison after completing a 20-year sentence for the siege of the French embassy in the Netherlands.
ellauri213.html on line 416: “I apologise for the inconvenience my arrest has caused to so many people,” Shigenobu said after the release. “It’s half a century ago ... but we caused damage to innocent people who were strangers to us by prioritising our battle, such as by hostage-taking.”
ellauri213.html on line 418: We apologize for the inconvenience. God's last words to mankind.
ellauri213.html on line 434: Seuraavassa on listattuna pahoja naisia rikkomuxineen (kuvissa söpöset alleviivattu): Irma Grese (Naziwächterin), Myra Hindley (serial pedocide), Isabela of Castile (born in the year 1451 and died in 1504, Isabella the Catholic, was queen of Castile and León. She and her husband, Ferdinand II of Aragon, brought stability to the kingdoms that became the basis for the unification of Spain. Isabella and Ferdinand are known for completing the Reconquista, ordering conversion or exile of their Muslim and Jewish subjects and financing Christopher Columbus’ 1492 voyage that led to the opening of the “New World”. Isabella was granted the title Servant of God by the Catholic Church in 1974), Beverly Allitt (pedocide, Angel of Death), Queen Mary of England (catholic), Belle Gunness (norwegian-american serial killer), Mary Ann Cotton (serial killer), Ilse Koch (Lagerfrau), Katherine Knight (very bad Aussie), Elizabeth Bathory (hungarian noblewoman and serial killer), Sandra Avila Beltran (drugs), Patty Hearst (hänen isoisänsä oli lehtikeisari William Randolph Hearst. Hiän joutui kidnappauksen uhriksi, mutta pian tämän jälkeen hiän teki pankkiryöstön ja joutui vankilaan), Genene Jones (infanticide nurse), Karla Homolka (Canadian serial killer), Diane Downs (infanticide), Aileen Wuornos (serial killer), Griselda Blanco (drug lady), Lizzie Borden (kirvesmurhaaja), Bonnie Parker (bank robber), Anne Bonny (pirate), format(jpeg):quality(75)/cloudfront-us-east-1.images.arcpublishing.com/elcomercio/Z4JHQMAFJJHIDKHFIBQ3E7BR7E.jpg">Mary Bell (pedocide), Delphine LaLaurie (serial slavekiller), Patricia Krenwinkel (Manson family member), Leslie van Houten (Manson family member), Darlie Routier (infanticide), Susan Smith (infanticide), Susan Atkins (Manson family member), Ching Shih (pirate), Anna Sorokin Delvey (con woman), Amelia Dyer (serial killer), Assata Shakur (black terrorist), Belle Gunness (serial killer), Gypsy Rose Blanchard (matricide), Pamela Smart (mariticide), Ruth Ellis (nightclub hostess, last woman hanged in UK), Phoolan Devi (bandit), Ma Barker (matriarch), Jennifer Pan (parenticide), Virginia Hill (gangster), Karla Faye Tucker (burglar, first woman injected in US), Leonarda Cianciully (serial murderer, soapmaker), Mary Read, Carill Ann Fugate (murder spree), Grace Marks (maid), Belle Starr (outlaw, friend of Lucky Luke), Zerelda Mimms (Mrs. Jesse James), Jane Toppan (serial killer), Sara Jane Moore (wannabe assassin of Gerald Ford), Martha Beck (serial killer), Doris Payne (jewel thief), Mary Brunner (Manson family member), Barbara Graham (executed by gas), Grace O'Malley (pirate), Sada Abe (jealous geisha. When they asked why she had killed Ishida, “Immediately she became excited and her eyes sparkled in a strange way: ‘I loved him so much, I wanted him all to myself. But since we were not husband and wife, as long as he lived he could be embraced by other women. I knew that if I killed him no other woman could ever touch him again, so I killed him…..’ ), Samantha Lewthwaite (white somali terrorist), Theresa Knorr (murderess), Lynette Fromme (Manson family, wannabe assassin of Gerald Ford), The Freeway Phantom (serial killer), Carol M. Bundy (serial killer), Fanny Kaplan (bolshevik revolutionary), Marguerite Alibert (Ed VII courtesan), Jean Harris (author), Linda Hazzard (physician, serial killer), Mary Jane Kelly (1st victim of Jack the Ripper), Kim Hyon-hui (North-Korean spy), Vera Renczi (serial killer), Clare Bronfman (filthy rich criminal), Kirsten Gilbert (serial killer nurse), Gerda Steinhoff (Lagerwächterin), Linda Carty (baby robber), Estella Marie Thompson (black prostitute, blowjobbed Hugh Grant), Elizabeth Becker (Lagerwächterin), Juana Barraza (asesina en serie), Olivera Circovic (baseball player, writer, jewel thief), Olga Hepnarova (mental serial killer), Sabina Eriksson (knäpp tvilling), Minnie Dean (serial killer), Madame de Brinvilliers (aristocrat parri- and fratricide), Martha Rendell (familicide, last woman hanged in Western Australia), Violet Gibson (wannabe assassin of Mussolini), Idoia López Riaño (terrorist), Styllou Christofi (murdered her daughter in law), Mary Eastley (convicted of witchcraft), Wanda Klaff (Lagerwächterin), Giulia Tofana (avvelenatrice), Tisiphone (1/3 raivottaresta), Jean Lee (murderer for money), Brigitte Mohnhaupt (RAF terrorist), Marcia (mistress of Commodus), Beate Zschäpe (far-right terrorist), Evelyn Frechette (singer, Dillingerin heila), Francoise Dior (naziaktivisti), Linda Mulhall (nirhasi äidin poikaystävän saxilla), Brigit Hogefeld (RAF terrorist), Martha Corey (Salem witchhunt victim), Marie Lafarge (arsenikkimurha), Debra Lafave (teacher, gave blow job to student), Enriqueta Marti (asasina en serie), Alse Young (witch hanging victim), Elizabeth Michael (actress, involuntary manslaughter: nasty boyfriend hit his head and died while beating her), Susannah Martin (witchcraft), Maria Mandl (Gefängnisoffizerin), Mary Frith (pickpocket and fence), Hanadi Jaradat (suicide bomber), Marie-Josephte Carrivau (mariticide), Gudrun Ensslin (RAF founder), Anna Anderson (vale-Anastasia), Ans van Dijk (jutku nazikollaboraattori), Elizabeth Holmes (bisneshuijari), Ghislaine Maxwell (Epsteinin haahka), Julianna Farrait (drugs), Yolanda Saldivar (embezzler, killer), Jodi Arias (convicted killer Jodi Ann Arias was born on July 9, 1980, in Salinas, California. In the summer of 2008, Arias made national headlines when she was charged with murdering her ex-boyfriend Travis Alexander, a 30-year-old member of the Church of Jesus Christ of Latter Day Saints who was working as a motivational speaker and insurance salesman. Aargh. Justifiable homicide.) Alyssa Bustamante (kid murder), Mary Kay Letourneau (kid abuser), Mirtha Young (drugs), Catherine Nevin (mariticide), Pilar Prades (maid), Irmgard Möller (terrorist), Christine Schürrer (krimi), Reem Riyashi (suicide bomber), Amy Fisher (jealous), Wafa Idris (suicide bomber), Jeanne de Clisson (ex-noblewoman), Christine Papin (maid murderer), Sally McNeil (body builder), Mariette Bosch (murderer), Sandra Ávila Beltrán (drugs), Alice Schwarzer (journalist), Andrea Yates (litter murderer), Mimi Wong (bar hostess), Pauline Nyiramasuhuko (criminal politician), Josefa Segovia (murderer), Martha Needle (serial killer), Antonina Makarova (war criminal), Mary Surratt (criminal businessperson), Dorothea Binz (officer), Leona Helmsley (tax evasion), Angela Rayola (reality tv personality), Léa Papin (maid murderer), Ursula Erikssson (kriminell mördare), Maria Petrovna (spree killer), Aafia Siddiqui (criminal), Fatima Bernawi (palestinian militant), La Voisin (fortune teller), Deniz Seki (singer), Rasmea Odeh (Arab activist), Hildegard Lächert (nurse), Sajida al-Rishawi (suicide bomber), Hayat Boumeddiene (ISIS groupie, nähty viimexi Al Holissa), Herta Ehlert (Lagerwächterin), Elizabeth Stride (seriös mördare), Adelheid Schulz (krimi), Jenny-Wanda Barkman (Wächter), Shi Jianqiao (pardoned assassin. The assassination of Sun Chuanfang was ethically justified as an act of filial piety and turned into a political symbol of the legitimate vengeance against the Japanese invaders.), Rosemary West (serial killer), Juana Bormann (Lagerwächterin), Kathy Boudin (criminal), Kate Webster (assassin), Teresa Lewis (murderer), Hermine Braunsteiner (Lagerwächterin), Flor Contemplacion (assassina), Constance Kent (fratricide), Tamara Samsonova (serial killer), Herta Bothe (Lagerwächterin), Maria Gruber (Mörderin), Irene Leidolf (möderin), Waltraud Wagner (Mörderin), Elaine Campione (criminelle), Greta Bösel (Pflegerin), Marie Manning (Mörderin), Darya Nikolayevna Saltykova (sadist), Nora Parham (executed), Maria Barbella (assassina), Linda Wenzel (ISIS activist), Anna Marie Hahn (Mörderin), Suzane von Richthofen (parenticide), Charlotte Mulhall (murderer), Khioniya Guseva (kriminal), Daisy de Melker (serial killer nurse), Stephanija Meyer (Mörderin), Sinedu Tadesse (murderer), Ayat al-Akhras (suicide bomber), Akosita Lavulavu (minister of infrastructure and tourism), Sabrina de Sousa (criminal diplomat), Sally Basset (poisoner), Emma Zimmer (Aufseher), Mary Clement (serial killer), Irina Gaidamachuk (serial killer), Dagmar Overbye (serialmorder), Gesche Gottfried (Mörderin), Frances Knorr (serial killer), Beate Schmidt (Serienmörderin), Elizabeth Clarke (accused victim of witchcraft), Kim Sun-ja (serial killer), Olga Konstantinovana Briscorn (serial killer), Roxana Baldetti (politico), Rizana Nafeek (house maid), Margaret Scott (accused of witchcraft), Jacqueline Sauvage (meurtrier), Veronique Courjault (tueur en série), Barbara Erni (thief), Hilde Lesewitz (Schutzstaffel Wächterin), Thenmoli Rajaratnam (suicide bomber), etc. etc..
ellauri213.html on line 436: Sinedu Tadesse September 25, 1975 – May 28, 1995) was a junior at Harvard College who stabbed her roommate, Trang Phuong Ho, to death, then committed suicide. The incident may have resulted in a variety of changes to the administration of living conditions at Harvard. Tadesse is buried at the Ethiopian Orthodox Cemetery, Addis Ababa, Ethiopia. When Tadesse entered Harvard, she earned below-average grades, and was told that this would prevent her from attending top-ranked medical schools in the U.S. She made no friends, remaining distant even from relatives she had in the area. Tadesse sent a form letter to dozens of strangers that she picked from the phone book, describing her unhappiness and pleading with them to be her friend. One woman responded to the letter but became alarmed by the bizarre writings and recordings Tadesse sent her in return; she had no further contact with Tadesse. Another woman found the letter obnoxious and sent it to a friend who worked at Harvard to review.
ellauri213.html on line 438: After her freshman year, her roommate told her she was going to room with someone else. For her second and third years, Tadesse roomed with Trang Ho, a Vietnamese student who was well liked and doing well at Harvard, and Tadesse was obsessively fond of her. Tadesse was very needy in her demands for attention and became angry when Ho began to distance herself in their junior year. Tadesse apparently reacted with despair when Ho announced her decision to room with another group of girls their senior year, and the two women stopped speaking with each other after that. Tadesse purchased two knives and rope in advance. On May 28, 1995, Tadesse stabbed her roommate Ho 45 times with a hunting knife, killing her. Tadesse then hanged herself in the bathroom.
ellauri214.html on line 62: J. K. Rowling has lived atop a pyramid of admiration for many years. However, after learning the truth about the author, many fans have become ashamed they ever supported Rowling. Rowling’s books are not inclusive and the minorities that are included are either used to satisfy a diversity quota or fulfill a stereotype. Come to think of it, ALL types in the Potter series are stereotypes. It all becomes too obvious when they have no superpowers.
ellauri214.html on line 64: In an obvious parallel with the Potter books, The Casual Vacancy is populated by a huge cast of mean, unsympathetic, small-minded folk. "This novel for adults is filled with a variety of people like Harry’s aunt and uncle, Petunia and Vernon Dursley: self-absorbed, small-minded, snobbish and judgmental folks, whose stories neither engage nor transport us.” — Michiko Kakutani, USA:n Toini Havu.
ellauri214.html on line 68: The Shiromani Gurdwara Parbandhak Committee (abbr. SGPC; "Supreme Gurdwara Management Committee") is an organization in India responsible for the management of gurdwaras, Sikh places of worship in three states of Punjab, Haryana, and Himachal Pradesh and union territory of Chandigarh. SGPC also administers Darbar Sahib in Amritsar.
ellauri214.html on line 70: In response to a Twitter post about how COVID-19 has been affecting people who menstruate, Rowling wrote, “‘People who menstruate.’ I’m sure there used to be a word for those people. Someone help me out. Wumben? Wimpund? Woomud?”. In this post, Rowling mocks trans people by insinuating that women who do not have a period are not real women. This tweet not only offended trans women who do not have periods, but also cisgender women born with medical conditions that prevent them from having a period, older women who have gone through menapause, and transgender men who still menstrate. Rowling has continued to bash transgender people by comparing hormone therapy to gay conversion therapy and tweeting articles arguing that transitioning is a medical experiment. Many have called Rowling out on her transphobia, and some have attempted to educate her on transgender issues and the difference between sex and gender. However, the author has not been receptive to these comments, and continues to deny that she is transphobic. Rowling’s transphobia has prompted Harry Potter actors Daniel Radcliff (Harry Potter), Emma Watson (Hermionie Granger), Rupert Grint (Ron Weasley), Bonnie Wright (Ginny Weasley), and Evanna Lynch (Luna Lovegood) to show their support for the transgender community. The only actor staunchly standing on her side is Tom Veladro (Voldemort). Oops, I shouldn't have said the name.
ellauri214.html on line 72: Though Rowling’s transphobia has been publicized the most, fans have also begun to notice prejudice in her writing. Very few people of color are featured in J. K. Rowling’s books, and those that are have few lines and no detailed story arcs. One of the people of color given more thought was Cho Chang, Harry Potter’s love interest who was first introduced in the third book, Harry Potter and the Prisoner of Azkaban. Rowling’s racism toward Asians and lack of knowledge of Asian culture is clearly evident from just the name Cho Chang, which is a mix of Korean and Chinese surnames. Korea and China have a longstanding history as political adversaries and each country has a distinct culture. While Rowling went to great efforts in creating a wonderfully immersive wizarding world, she gave no thought to what Cho’s ethnicity is. Cho was also sorted into Ravenclaw house, the school house for those of high intelligence, playing into a common stereotype of Asians. The only other Asian characters mentioned in the series are Indian twins Padma and Pavarti Patil. While Rowling appears to have given more thought to these characters, placing Padma in Ravenclaw and breaking the Asian stereotype by placing Pavarti in Gryffindor, she ultimately fails to adequately write Asian characters. While Pavarti, as a member of Harry Potter’s house, was given more depth than Cho or her sister, many South Asian fans were irritated by the girls’ dresses in the fourth movie, Harry Potter and the Goblet of Fire. The twins wore dull and unflattering traditional Indian attire, which many saw as a mockery of Indian culture. Cho herself wore an East Asian style dress in this movie which was a mix of different Asian styles. Rowling continued her habit of stereotyping Asians in the Fantastic Beast Movies, the first of which was released in 2016 and set in the 1920’s, several decades before the Harry Potter series. In this pre-series, the only Asian representation is displayed in the form of a woman who has been cursed to turn into a beast. Fans may remember the villain Voldemort’s pet snake, Nagini, who served him throughout the Harry Potter series. Fans were surprised to learn when watching The Crimes of Grindelwald, the second movie in the Fantastic Beasts series, that Nagini was not always a snake, but was actually a woman who had been cursed to turn into a snake. In the movie, Nagini, in human form, is caged and forced to perform in a circus. Though we do not know how Nagini came to meet Voldemort, we do know that she became his servant and the keeper of a wee snakelike portion of his soul. This is more than slightly problematic. Not only was Nagini the only Asian representation in the film, but she was also a half-human who was forced to serve an evil white man for a great part of her existence. Author Ellen Oh commented on Nagini’s inclusion in the film saying “I feel like this is the problem when white people want to diversify and don’t actually ask POC how to do so. They don’t make the connection between making Nagini an Asian woman who later on becomes the pet snake of an EEVIL whitish man.”
ellauri214.html on line 76: J.K. Rowling has also included plenty of sexism in her writing, indicative of her internalised misogyny. Cho Chang was Harry Potter’s love interest throughout books 4 and 5. However, Cho was in a relationship with another student in the fourth book, and unfortunately this student was killed by Lord Voldemort at the end of the book. This leaves Cho rightfully distraught. Though still in emotional turmoil, she develops a crush on Harry and they begin dating. During their first kiss, Cho is crying because she is thinking of her dead boyfriend. Harry and Cho break up after multiple arguments later in the book. Later on in the series, Harry develops feelings for his best friend’s sister, Ginny Weasley. Rowling periodically writes how Harry prefers Ginny to Cho because Cho was too emotional after the death of her boyfriend. Harry preferred Ginny, who was stronger and could contain her emotions, supposedly because she had grown up with 6 brothers (no, 5, Ronny is a sissy). This comparison of the two girls demonstrates Rowling’s internalized feelings that women exist for the purpose of pleasing men. The thinly veiled idea that women who are too emotional or too much drama queens are not desirable is evident in Rowling’s writing. Fleur Delcore is another example of this feeling. Fleur is a student at a French wizarding school who competes against Harry in a difficult tournament in the fourth book. Fleur is part veela, who are magical beings of extreme beauty but can turn monstrous when angered. Fleur eventually marries Ron Weasley’s older brother, Bill. Hermionie, Harry’s other best friend, and Ginny constantly complain about Fleur. However, the only thing their animosity can be traced back to is that Fleur is a beautiful Frenchy woman and she is confident in that, whilst they are just snubnosed Brits. This further develops Rowling’s internalized misogyny. She views women who are confident in their beauty as annoying, and has the idea that women should seek male validation. Though these portions of the book were likely unintentional, speaking from personal experience, it has to be said that Rowling’s writing of women in her book have had a lasting effect on her female readers.
ellauri214.html on line 83: But if fans are expecting a Harry Potter-like book, they’re in for a shock: The Casual Vacancy features some similar Harry Potter themes, such as morality and mortality, but that is where the comparisons end. The adjectives, for example, are of a different sort.
ellauri214.html on line 84: It’s difficult to imagine the phrases “miraculously unguarded vagina” or “with an ache in his heart and in his balls” being found in the G-rated wizard novels, but they abound in the X-rated Casual Vacancy. In addition to the risque descriptions, many of the characters (teens especially) are troubled and one mother is a heroine addict. “I have a lot of real-world material in me, believe you me,” Rowling tells The New Yorker. “The thing about fantasy—there are certain things you just don’t do in fantasy. You don’t have sex with unicorns.” A good rule of thumb. They are horny but much too pointy for close comfort.
ellauri214.html on line 86: Whereas Rowling’s shepherding of readers was, in the Harry Potter juvenile series, an essential asset, in The Casual Vacancy her firm hand can feel constraining. She leaves little space for the peripheral or the ambiguous; hidden secrets are labeled as hidden secrets, and events are easy to predict. We seem to watch people move around Pagford as if they were on Harry’s magical parchment map of Hogwarts.
ellauri214.html on line 88: The Harry Potter series didn’t become a global phenomenon just because it was an exciting adventure, but because there was a real heart to it, characters who had both strengths and weaknesses, who struggled with their choices, much like Batman or Superman. Not so this time. Instead, “The Casual Vacancy” is a generally well-written book whose central theme is responsibility for those less fortunate, all the time imbued with ever-present British themes of class and notions of propriety.
ellauri214.html on line 104: I think JK Rowling did one thing exceptionally well: she had really interesting whimsical ideas based on everyday mundane life, and she can write these ideas out in a very visually exciting fashion. These little sparkles of crazy fun ideas can almost make you forget about the other glaring problems of the book. A lot of people (myself included) are attracted, or mesmerized by these whimsical sparkles of imagination. It's a fascinating magical world that's so imaginative and yet at the same time mirror our own.
ellauri214.html on line 106: But, Rowling's talent is skin deep. I absolutely do not agree that she did a great job in character and/or plot development. Her characters are pretty clichéd (Chosen one and his side kick), her setting is pretty narrow (British boarding school experiences), her plot is pretty predictable, and like all amateur writers, her plot line often meanders for no good reason at all. Her world building is imaginative, but lack planning. Simply put, most part of her world is a whim, it's not coherent, she didn't think it through. And the more you think about it, the bigger the problem it is. Oh and that one character everyone is singing praises about, as if it's the best written character of all time? Stereotypical Byronic hero. I read how people praise Snape being this greatest character of our generation, I couldn't help but wondering, you guys never read Wuthering Heights?! I've never attended an American high school but I'm pretty sure the Great Gatsby is on the required reading list.
ellauri214.html on line 131: By independent and strong, I mean being rude to every adult I meet for no reason.
ellauri214.html on line 144: Despite supposedly living on the streets for years after running away from home, I have no basic concept of self-preservation. I throw tantrums, storm out, put myself in danger or being kidnapped by the bad guy, to create cheap tension and create stake for Hero and Villain's final confrontation.
ellauri214.html on line 146: Despite living on my own for a while, I have no people skills. I have only one emotion: anger. I'm angry with everyone and I pushes everyone away.
ellauri214.html on line 148: After I throw tantrums and verbally abuse people around me, I'm entitled to other people making an effort to reach out to me, and apologize to me. Because I have a troubled past and everyone owes me some extra effort.
ellauri214.html on line 150: Everyone forgive my tantrums and acting out, everyone forgive my irrational actions. I can hit everyone, do anything. Because I have a troubled past, every stupid, abusive, damaging thing I do to people around me is justified and forgiven.
ellauri214.html on line 169: In fiction, a MacGuffin (sometimes McGuffin) is an object, device, or event that is necessary to the plot and the motivation of the characters, but insignificant, unimportant, or irrelevant in itself. The term was originated by Angus MacPhail for film, adopted by Alfred Hitchcock, and later extended to a similar device in other fiction.
ellauri214.html on line 171: It might be a Scottish name, taken from a story about two men on a train. One man says, 'What's that package up there in the baggage rack?' And the other answers, 'Oh, that's a MacGuffin'. The first one asks, 'What's a MacGuffin?' 'Well,' the other man says, 'it's an apparatus for trapping lions in the Scottish Highlands.' The first man says, 'But there are no lions in the Scottish Highlands,' and the other one answers, 'Well then, that's no MacGuffin!' So you see that a MacGuffin is actually nothing at all.
ellauri214.html on line 173: The MacGuffin technique is common in films, especially thrillers. Usually, the MacGuffin is revealed in the first act, and thereafter declines in importance. It can reappear at the climax of the story but may actually be forgotten by the end of the story. Multiple MacGuffins are sometimes derisively identified as plot coupons.
ellauri214.html on line 197: Despite being independent and strong, I exist exclusive for the protagonist and it is my job to create predicaments for the protagonist.
ellauri214.html on line 226: It supposedly originated from a conversation between the actress Lillie Langtry and the Bishop of Worcester. They were at a country house weekend party and on Sunday morning before church, they went for a stroll in the garden. On their walk, the bishop cut his finger on a rose thorn. Over lunch, Lillie enquired about his injury, asking: "How is your prick?" To which, the Bishop replied: "Throbbing", causing the butler to drop the potatoes.
ellauri214.html on line 242: In his work Bibliotheca historica (Library of History), Diodorus Siculus wrote that the Amazons came from Libya in north Africa. Diodorus’s account is set in the time of myth. He wrote that the warriors’ most famous queen was Myrina, who lived before the hero Perseus saved the Ethiopian princess Andromeda from a sea monster. Myrina led her warriors to a great number of victories, including one against the mythical island of Atlantis. Myrina led a large army of 30,000 foot-soldiers and 3,000 cavalry against the Atlanteans. Diodorus claimed that the Amazon cavalry used tactics similar to those employed by the Parthians of west Asia, who fought the Roman general Crassus (c. 115— 53 BCE), firing arrows as they rode away from their enemies. The Atlanteans eventually surrendered to Myrina after she had captured and destroyed one of their cities, enslaving and carrying away the women and the children.
ellauri214.html on line 245: Myrina was said to have conquered most of Libya, from where she led her army east toward Egypt. When she reached Egypt, she befriended the king before going on to defeat the Bedouin and Syrian peoples and conquering some of west Asia. Although the people of Cilicia (part of modern Turkey) were not defeated, they were willing to accept her rule. The Amazons also captured the island of Lesbos in the Aegean Sea, where Myrina founded the city of Mitylene, named for her sister. While sailing across the Aegean, Myrina got caught in a storm. The queen prayed to the Mother Goddess to save her and was guided to a deserted island, which she named Samothrace. Myrina’s good fortune, however, did not last forever: she died in battle against the Thracians and Scythians, led by the Thracian Mopsos. Without their great leader, the Amazons lost a series of battles to Mopsos. Eventually their empire collapsed and they withdrew back to Libya. Back to the drawing board. 2 thousand years later Myrinä's compatriot Muammar Gaddafi says in Swedish: Han är nöjd.
ellauri214.html on line 259: Helsingfors
ellauri214.html on line 290: asadero: Tulalta voi kysyä, että joko Donbassi on laajentunut Vinnytsjaankin, läntiseen Ukrainaan, minne Venäjä iski tuhoisasti ja siviilikohteisiin tietty. Meitä muuten on varoitettu Venjän kyberiskuihin kuuluvasta disinformaatiosta, siihen uskomisesta ja sen levittämisestä.
ellauri214.html on line 526: Olga Tokarczuk: ‘It’s time for us to look at Poland’s relationship with the Jews’
ellauri214.html on line 535: Halfway through her fifth novel Flights, Olga Tokarczuk asks her readers to take pity on the poor souls for whom English is their “real language”. “Just imagine!” teases Poland’s most widely translated female author. “They don’t have anything to fall back on or turn to in moments of doubt. How lost they must feel in the world, where all instructions, all the lyrics of the stupidest possible songs, all the excruciating pamphlets and brochures — even the buttons in the lift! — are in their private language . . . they are accessible to everyone and everything!”
ellauri214.html on line 537: It’s a typically provocative and witty inversion from the leftwing humanist, who today tells me that Polish intellectuals have been strangely “relieved” by America’s election of Donald Trump and Britain’s vote for Brexit. “It is reassuring for them to know that populist movements are everywhere. They feel better for knowing that other countries can be naive too.”
ellauri214.html on line 539: Although Tokarczuk (pronounced “Tok-ar-chook”, like a toy train) is in London to celebrate Flights making the long list for the Man International Booker Prize, she feels “conversationally jet-lagged”discussing it because it was published in Poland back in 2007, quickly gaining popularity across the continent. It has taken a decade for the novel to make it into English, superbly rendered by superb American translator Jennifer Croft.
ellauri214.html on line 541: At 56, Tokarczuk is an invigorating presence: her black dreadlocks studded with bright blue beads, eyes rimmed with luminous turquoise. “Flights grew out of a time when I was travelling a lot,” she explains, at pains to stress how liberating this was for those raised under an oppressive communist regime. “I got my first passport in 1989, when I was 28. Wow.”
ellauri214.html on line 545: She trained and practised as a clinical psychologist but quit after realising that she was “much more neurotic than my clients” to become a full-time writer, on a mission to use language “like a fork and knife when you have to eat reality”. As her international reputation grew, so did her air-mile count.
ellauri214.html on line 549: This blurring of fact and fiction is intentional. Tokarczuk tells me she is often asked “Why we central Europeans don’t use a classical linear narrative, and my answer is that we don’t have such a history. Our perception is different. Poland was once a powerful imperial country that disappeared from maps of Europe for more than 100 years. It was partitioned and occupied by the Nazis and the Russians . . . We pop up and disappear and we do not trust what we are told to believe.”
ellauri214.html on line 551: Tokarczuk felt this rejection of facts at first-hand when the Polish publication of her 2015 novel The Books of Jacob led to death threats from nationalists. Her 900-page “magnum opus” tells the true story of 18th-century Polish-Jewish religious leader Jakub Frank, who converted thousands of Orthodox Jews to a kind of Christianity that saw them condemned and persecuted for heresy.
ellauri214.html on line 556: “Polish culture has always had a strong anti-Semitic undercurrent. There has been awful persecution. But it is time for us to look at Poland’s relationship with the Jews, to accept that we have Jewish blood and Polish culture mixed with our own. I was surprised by the anger I provoked, but thrilled by the enormous support that followed. It seems society is divided between the people who can read and those who cannot!”
ellauri214.html on line 560: Tokarczuk dismisses the global rise of nationalist movements as “the death throes of an outdated ideology. These old ideas of the state are completely disappearing,” she laughs. “People are migrating, travelling. Economics and the internet do not respect borders. We travel between different network providers! Welcome to EE!” She taps her phone with glee. (EE on joko Euroopan siipikarjayhdistys tai UK:n rahakkain operaattori.) “You could read Flights as an elegy for the old Europe.”
ellauri214.html on line 631: Haluaisin ryhtyä munkixi koska en vesipäänä saa naistakaan. Piirikirjaston porno-osasto on huonosti varustettu, teologisesta puhumattakaan. Ei ei olet väärässä. Autot, sputnikit. Jumala on reformoitava. En pitänyt, sanoi hydrokefali. Eniten häntä häirizi jumalan sukupuolielin. Mitäpä jos jumala olis nainen, valtavan suuri kosteana höyryävä pimppiloora? Sehän tekis eetvarttia. Eikun jumala on muu. Se on täynnä rakkautta ja iloa mutta julman pelottava. Haleja ja vizaa samalle paljaalle pyllylle.
ellauri216.html on line 56: Is there an actual Psalm 129 that reads “Go forth and seek, further up, you will find glory.”? Oikeasti värssy on Luukkaasta:
ellauri216.html on line 170: Indeed, it is precisely by imitating the good that all things are preserved in existence. It follows that evil is something that can only happen inadvertently. Every being or thing has a natural aim and a perfection it strives for. Pahat on vaan mokia, my bad.
ellauri216.html on line 174: To capture this particular mode of existence, Proclus uses the term parhypostasis, ‘parasitical existence’—i.e. an existence that has no proper antecedent cause, but arises accidentally in consequence of an unfortunate interaction of a number of partial causes, each of them having the best intentions only.
ellauri216.html on line 198: The Didache (Greek: Διδαχή, translit. Didakhé, lit. "Teaching"), also known as The Lord's Teaching Through the Twelve Apostles to the Nations (Διδαχὴ Κυρίου διὰ τῶν δώδεκα ἀποστόλων τοῖς ἔθνεσιν), is a brief anonymous early Christian treatise written in Koine Greek, dated by modern scholars to the first or (less commonly) second century AD. The first line of this treatise is "The teaching of the Lord to the Gentiles (or Nations) by the twelve apostles". The text, parts of which constitute the oldest extant written catechism, has three main sections dealing with Christian ethics, rituals such as baptism and Eucharist, and Church organization. The opening chapters describe the virtuous Way of Life and the wicked Way of Death. The Lord's Prayer is included in full. Baptism is by immersion, or by affusion if immersion is not practical. Fasting is ordered for Wednesdays and Fridays. Two primitive Eucharistic prayers are given. Church organization was at an early stage of development. Itinerant apostles and prophets are important, serving as "chief priests" and possibly celebrating the Eucharist. Meanwhile, local bishops and deacons also have authority and seem to be taking the place of the itinerant ministry.
ellauri216.html on line 251: Elinan ja Teron keskenmennyt sikiö pantiin kahvipurkkiin ja haudattiin koivuviitaan. Kaulapannassa luki sen yhteystiedot. Teron teologinen oivallus on et jumala on pimeys. Vittu ompa pimeetä. Eikä se ole metafora. Jumalan voi karkottaa taskulampulla. Kuulehan poikani, kaikki eivät ole yhtä fixuja kuin sä. Kaikki jumalat on samixia, mutta älä kerro toisille. Ja rakkauskin piilee siellä pimeässä paikassa. Herranen aika mitä potaskaa.
ellauri216.html on line 324: According to a 2010 survey, there are a total of 36,700 villages in Russia with fewer than 10 inhabitants. Traditionally Russia’s agricultural land was subdivided into a patchwork of villages and fields, interspersed by forest and marsh. Now the villages are deserted and crumbling: the state closes them down, often on a whim, and young people leave to find work elsewhere. Matilda Moreton tells the tragic story based on fieldwork in the Russian North.
ellauri216.html on line 541: Jumalankantajaisä Makarios syntyi Egyptin suistomaa-alueen kylässä vuoden 300 tienoilla. Nuoruudessaan hän työskenteli kamelinajajana. Jumala kutsui häntä kuitenkin toisenlaiseen elämään ja Makarios vastasi kutsuun kuuliaisesti. Hän vetäytyi kylässään keljaan ja aloitti yksinäisen rukous- ja paastokilvoituksen. Kun ihmiset tahtoivat tehdä hänestä papin, hän pakeni toiseen kylään. Siellä raskaaksi tullut tyttö alkoi syyttää Makariosta häpäisemisestään. Makarios otettiin kiinni ja häntä raahattiin pitkin katua. Häntä lyötiin ja solvattiin, mutta hän ei sanonut sanaakaan puolustaakseen itseään vaan päinvastoin lupasi tehdä työtä hankkiakseen elatuksen naiselle ja lapselle. Makarios piti tilannetta Jumalan lähettämänä. Hän oli tuolloin noin 30 vuoden ikäinen. Kun Makarioksen syyttömyys tuli aikanaan ilmi, kylän väki lähti joukolla hänen luokseen pyytämään anteeksi. Mitenkä totuus tuli ilmi? No, when the woman's delivery drew near, her labor became exceedingly difficult. She did not manage to give birth until she confessed Macarius's innocence. She confessed that she had slandered the hermit, and revealed the name of the real father. (Who was it?) A multitude of people then came asking for his forgiveness, but he fled to the Nitrian Desert to escape all mundane glory.
ellauri216.html on line 556: The women answered with surprise, “We live with our husbands, and we have not such virtues.” But the saint continued to insist, and the women then told him, “We married two brothers. After living together in one house for fifteen years, we have not uttered a single malicious nor shameful word, and we never quarrel among ourselves. We asked our husbands to allow us to enter a women’s monastery, but they would not agree. We vowed not to utter a single worldly word until our death.” Mainiota, tästä Andrew Tate pitäisi.
ellauri216.html on line 681: Psykologian ja kognitiivisen tieteen piirissä skeema (monikko skeemat tai kaavioita) kuvaa ajattelu- tai käyttäytymisen, joka järjestää luokat tieto ja suhteet joukossa. Sitä voidaan kuvata myös ennakoitujen ideoiden henkisenä rakenteena, kehyksenä, joka edustaa jotakin maailman osaa, tai järjestelmänä uuden informaation organisoimiseksi ja havaitsemiseksi. Kaaviot vaikuttavat huomioon ja uuden tiedon omaksumiseen: ihmiset huomaavat todennäköisemmin asioita, jotka sopivat heidän kaavaansa, samalla kun tulkitsevat ristiriidat kaavaan poikkeuksina tai vääristävät niitä sopiviksi. Skeemoilla on taipumus pysyä muuttumattomina, jopa ristiriitaisen tiedon edessä. Schematat voivat auttaa ymmärtämään maailmaa ja nopeasti muuttuvaa ympäristöä. Ihmiset voivat järjestää uudet havainnot kaavioihin nopeasti, koska useimmat tilanteet eivät vaadi monimutkaista ajattelua käyttäessä skeemaa, koska tarvitaan vain automaattinen ajattelu. Esimerkkejä kaavioista ovat akateemiset otsikot, sosiaaliset skeemat, stereotypiat, sosiaaliset roolit, käsikirjoitukset, maailmankuvat ja arkkityypit.
ellauri216.html on line 707: Hieman riippuen luostaritraditiosta, munkkeudessa on useita eri asteita alkaen noviisista ja päätyen suureen skeemaan. Noviisi (venäjäksi: послушникъ, poslushnik) on ensimmäinen kokelasvaihe, jota seuraavat viitankantajamunkkeus (kreikaksi: ρασσοφορος, rassoforos; venäjäksi: рясофоръ, rjasofor), ns. pieni skeema (kreikaksi: σταυρφορος, stavroforos; venäjäksi: крестоносецъ, krestonosets, ”ristinkantaja”) ja lopulta suuri skeema (kreikaksi: μεγαλοσχημος, megaloschimos; venäjäksi: cхима, shima).
ellauri216.html on line 790: Uuden Valamon vetäjänä Haritonia vaivaa mala fides. Se jättää vasitenkin vanhan tyylin surffaajat flunssaisina kitumaan Kantokoskelle, good riddance for bad rubbish, riitapukarit. Ja sitten on pahastuvinaan when they call his bluff. Vitun pelle.
ellauri216.html on line 877: The term nepsis comes from the New Testament's First Epistle of Peter (5:8, νήψατε, γρηγορήσατε. ὁ ἀντίδικος ὑμῶν διάβολος ὡς λέων ὠρυόμενος περιπατεῖ ζητῶν τινα καταπιεῖν — NIV: Be alert and of sober mind. Your enemy the devil prowls around like a roaring lion looking for someone to devour). There nepsis appears in a verb form, in the imperative mood, as an urgent command to vigilance and awakeness: "be alert and awake".
ellauri216.html on line 881: Devekut, debekuth, deveikuth or deveikus (Heb. דבקות; Mod. Heb. "dedication", traditionally "clinging on" to God) is a Jewish concept referring to closeness to God. It may refer to a deep, trance-like meditative state attained during Jewish prayer, Torah study, or when performing the 613 mitzvot (the "commandments"). It is particularly associated with the Jewish mystical tradition.
ellauri216.html on line 917: Vanhentuva veljestö harveni, luostarin arkitöiden teko vaikeutui, kalusto ja kiinteistö rappeutui, taloudelliset vaikeudet alkoivat, kylmät ja ankarat sääolosuhteet huononsivat elinoloja. Monien muutosten ja vaikeuksien kautta luostarin toiminta päätettiin lopettaa vuonna 1956 ja jäljellä oleva veljestö siirtää Heinäveden Valamon luostariin, jolloin sinne oli muuttamassa enää vain yhdeksän veljestön jäsentä. Evakko-Konevitsan viimeinen johtaja oli igumeeni Pietari (Pauli Jouhki) joka sotilaspappina talvella 1940 yhdessä isä Paavalin, isä Iraklin, isä Simforianin ja insinööri Kudratsevin kanssa hoiteli Valamon luostarin omaisuuden "evakuointia."
ellauri216.html on line 1023: Viimeistä irtaimiston evakuointia eli syrjäisempien skiittojen omaisuuden pelastamista tekemään jäi viisi miestä: molemmat sotilaspastorit eli pappismunkit isä Pietari (Pauli Jouhki) ja isä Paavali, isä munkkidiakoni (1952 pappismunkki ja 1968 igumeni) Simforian, Laatokan Karhun nimellä tunnettu Sergei-matkustajalaivan munkkikapteeni, puolalaissyntyinen isä Irakli sekä yksi maallikko, insinööri Vladimir Kudrjatsev. Heidän tehtäväkseen jäi kerätä merkittävimmät ikonit, ehtoolliskalustot, muu irtain jumalanpalvelusvälineistö, antiminssit, pyhäinjäännökset, siirtokelpoiset kirkonkellot ja muu kysymykseen tuleva arvo-omaisuus talteen ja evakuointikuntoon kaikista kirkoista ja tsasounista.
ellauri216.html on line 1029: Viimeisenä toimena 19. maaliskuuta 1940, kun määräaika Valamosta poistumiseen meni umpeen, isä Simforian kiipesi pääkirkon kellotorniin ja soitti Pyhän Andreaksen kelloa 12 kertaa. Se oli siinä eikä anopin siinä.
ellauri216.html on line 1056: Vuonna 1713 venäläiset joukot valloittivat Suomen kampanjan seurauksena Helsingforsin ja Abon.
ellauri216.html on line 1100: 26. marraskuuta ja 9. joulukuuta 1939 (vanhan tyylin mukaan) suoritettiin ensimmäiset Neuvostoliiton ilmahyökkäykset Valaamaan. Joulukuussa 1939 evakuointi Valaamasta aloitettiin. 20. joulukuuta 1939 sairaita ja vanhuksia munkkeja sekä aloittelijoita ja naisia vietiin pois saarelta. 28. joulukuuta 1939 tapahtui toinen evakuointiaalto. Näiden kahden aallon aikana evakuoidut (136 henkilöä) sijoitettiin koulurakennuksiin 120 km Jyväskylästä pohjoiseen. 6. helmikuuta 1940 tapahtui uusi evakuointi - kaikki munkit ja apotti lähtivät armeijan kuorma-autoihin, jättäen luostariin viisi henkilöä: kaksi hierojamonkkia (suomalaisten ortodoksisten sotilaiden hoitoon), hierojamonkki Simforian (Matveev), noviisi insinööri Vladimir Kudrjavtsev, höyrylaiva "Sergius"-munkin kapteeni Irakli (Maikevich).
ellauri217.html on line 44: There is no one way of having vaginal sex. However, before you insert the penis into the vagina, make sure that the penis is erect and the vagina is well lubricated. Use your hands to insert the penis into the vagina slowly. Adjust your position so that the penis moves in deeper. Pull out the penis halfway, and then insert it again. Repeat with increasing tempo until the automatic bilge pump starts to operate and the little tadpoles begin squirting out (or rather, in). Keep the shaft maximum deep in till the pumping stops. Make sure that both you and your partner are comfortable.
ellauri217.html on line 65: Critics claimed that Gabalawi stands for God. Mahfouz rejected this to avoid fatwa saying that Alp-Öhi stood for "a certain idea of God that men have made" and that "Nothing can represent God. God is not like anything else. God is gigantic." Kiemurteli kuin mato koukussa. Tai sit vuorenpeikko olis yxinkertaisesti Abraham, se mamu Irakista? Joka pani paxuxi muka-siskonsa? Ja toisen kerran ruiski Iisakin vielä satavuotiaana jugurttimainoxena? Hizi mixei mun letku ollut niin kestävä. Alexi Laihon haudalla on texti: tässä lepää paarma. Mun letkun kivessä lukee: tässä lepää toukka. Turhaan odotan sen ylösnousemuksen hetkeä.
ellauri217.html on line 69: Central to the plot are the futuwwat (strongmen) who control the alley and exact protection money from the people. The successive heroes overthrow the strongmen of their time, but in the next generation new strongmen spring up and things are as bad as ever. Arafat tries to use his knowledge of explosives to destroy the strongmen, but his attempts to discover Gabalawi's secrets leads to the death of the old man (though he does not directly kill him). The Chief Strongman guesses the truth and blackmails Arafat into helping him to become the dictator of the whole Alley. The book ends, after the murder of Arafat, with his friend searching in a rubbish tip for the book in which Arafat wrote his secrets. The people say "Oppression must cease as night yields to day. We shall see the end of tyranny and the dawn of miracles." Haha, night follows day as surely as the other way round, and night wins out in the end. Valot sammuu, haju jää.
ellauri217.html on line 101: “You are optimistic, inspiring, outgoing, and expressive. People see you as cheerful, positive and charming; your personality has a certain bounce and verve that so powerfully affects others that you can inspire people without effort. All of this upward energy is a symptom of your tremendous creativity. Your verbal skills may well lead you into the fields of writing, comedy, theater, and music.”
ellauri217.html on line 103: “You love knowledge, study, and insight. You value the gifts of your mind, which you use to great advantage to penetrate the mysteries of life. You study things in-depth. You search beneath the surface of things. You abhor shallow judgments or opinions. You have a natural gift for analysis and research. Once you have grasped the facts of a subject, your creativity and abstract approach lifts your thinking beyond the rudimentary to the philosophical.”
ellauri217.html on line 105: “You are a stimulating person. You brighten social gatherings with your flesh and original ideas. Your conversation tends to be sprinkled with novelty and wit. You have a quick tongue and charisma. You are probably an excellent salesman. There is a lot of nervous energy within you looking for an outlet. You love your freedom and you see this life as an ongoing adventure. You are upbeat and optimistic.”
ellauri217.html on line 231: He liked things to be clean. People worship power, even its victims. True happiness can never be found until the things that lead to it are plentiful for everyone. But that´s impossible, because happiness is a differential: everyone must have more than the others and more than before. Everyone just can't have that, it's a logical contradiction.
ellauri217.html on line 256: Yasser Arafat olikin egyptiläinen ellen väärin muista mokkeri Steinbockin kirjasta. No helkkari, se oli palestiinalainen Gazasta! Tyypillistä farisealaista vääristelyä. Tässä se on Harry Potter tyyppinen velho eli peikkomies. Ilmeisesti niinkö tiedemies. Jaaha, nyt marssitetaan sadun misu esille, nätti vaikka huppu päällä toistaisexi. Pitää popup kahvilaa tossa vastapäätä. Nimi oli Ratafia, Fittavaan tai jotain sellasta. Se ei nyt ole niin tärkeetä. Arafat tahtoo selata luonnon suurta kirjaa niin kauan kun virsikirjan kannet ovat auki. Endoscopy fuck the pussy, to get the cervix point of view. It´s not strange for a bastard to look with all his force for an ancestor. Jöns-setä on tästä esimerkkinä.
ellauri217.html on line 262: Trustee Kadri-Helena onkin varmaan se ketku jutku Ben Gurion tms joka sai atomipommin teko-ohjeen heimoveljiltä jenkeistä. Israel's first Prime Minister David Ben-Gurion was "nearly obsessed" with obtaining nuclear weapons to prevent the Holocaust from reoccurring. He stated, "What Einstein, Oppenheimer, and Teller, the three of them are Jews, made for the United States, could also be done by scientists in Israel, for their own people". Deborah Brand 3 Aug 2022 0 2:04 Israeli Prime Minister Yair Lapid said this week Israel has "other capabilities" against threats from Iran, in a rare allusion to the country's widely reported nuclear stockpile.
ellauri217.html on line 639: The five precepts (Sanskrit: pañcaśīla; Pali: pañcasīla) or five rules of training (Sanskrit: pañcaśikṣapada; Pali: pañcasikkhapada) is the most important system of morality for Buddhist lay people. They constitute the basic code of ethics to be respected by lay followers of Buddhism. The precepts are commitments to abstain from killing living beings, stealing, sexual misconduct, lying and intoxication.
ellauri217.html on line 647: According to modern Jewish law, non-Jews (gentiles) are not obligated to convert to Judaism, but they are required to observe the Seven Laws of Noah to be assured of a place in the World to Come (Olam Ha-Ba), the final reward of the righteous.The non-Jews that choose to follow the Seven Laws of Noah are regarded as "Righteous Gentiles" (Hebrew: חסידי אומות העולם, Chassiddei Umot ha-Olam: "Pious People of the World"). This is what Israel is enforcing on the West Bank and Gaza currently. The balls are in their court now, warn the Jews.
ellauri217.html on line 684: Murder: "Furthermore, I will demand your blood, for [the taking of] your lives, I shall demand it [even] from any wild animal. From man too, I will demand of each person's brother the blood of man. He who spills the blood of man, by man his blood shall be spilt; for in the image of God He made man." (9:5–6)
ellauri217.html on line 691: The Book of Jubilees, generally dated to the 1st century BCE, may include a substantially different list of six commandments at verses 7:20–25: (1) to observe righteousness; (2) to cover the shame of their flesh; (3) to bless their creator; (4) to honor their parents; (5) to love their neighbor; and (6) to guard against fornication, uncleanness, and all iniquity.
ellauri217.html on line 700: The Council of Jerusalem or Apostolic Council was held in Jerusalem around AD 50. It is unique among the ancient pre-ecumenical councils in that it is considered by Catholics and Eastern Orthodox to be a prototype and forerunner of the later ecumenical councils and a key part of Christian ethics. The council decided that Gentile converts to Christianity were not obligated to keep most of the fasts, and other specific rituals, including the rules concerning circumcision of males. The Council did, however, retain the prohibitions on eating blood, meat containing blood, and meat of animals that were strangled, and on fornication and idolatry, sometimes referred to as the Apostolic Decree or Jerusalem Quadrilateral. The purpose and origin of these four prohibitions is debated.
ellauri217.html on line 702: Accounts of the council are found in Acts of the Apostles chapter 15 (in two different forms, the Alexandrian and Western versions) and also possibly in Paul´s letter to the Galatians (chapter 2). Some scholars dispute that Galatians 2 is about the Council of Jerusalem, while others have defended this identification.
ellauri217.html on line 704: The Council of Jerusalem is generally dated to 48 AD, roughly 15 to 25 years after the crucifixion of Jesus (between 26 and 36 AD). Acts 15 and Galatians 2 both suggest that the meeting was called to debate whether or not male Gentiles who were converting to become followers of Jesus were required to become circumcised; the rite of circumcision was considered execrable and repulsive during the period of Hellenization of the Eastern Mediterranean, and was especially adversed in Classical civilization both from ancient Greeks and Romans, which instead valued the foreskin positively.
ellauri217.html on line 705: The meeting was called to decide whether circumcision for gentile converts was requisite for community membership since certain individuals were teaching that "[u]nless you are circumcised according to the custom of Moses, you cannot be saved". No foreskins can penetrate heaven. Tero ensin, mutta Esa jää ulkopuolelle, kassit myös.
ellauri217.html on line 709: The primary issue which was addressed related to the requirement of circumcision, as the author of Acts relates, but other important matters arose as well, as the Apostolic Decree indicates. The dispute was between those, such as the followers of the "Pillars of the Church", led by Jeeves The Just (eikä melkein), who believed, following his interpretation of the Great Commission, that the church must observe the Torah, i.e. the rules of traditional Judaism, and Paul the Apostle, who believed there was no such necessity. The main concern for the Apostle Paul, which he subsequently expressed in greater detail with his letters directed to the early Christian communities in Asia Minor, was the inclusion of Gentiles into God´s newest Covenant, sending the message that faith in Christ is sufficient for salvation. (See also Supersessionism, New Covenant, Antinomianism, Hellenistic Judaism, and Paul the Apostle and Judaism).
ellauri217.html on line 713: It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God. Instead we should write to them, telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood pancakes, whicy are yakky anyway. For the law of Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath. — Acts 15:19–21..
ellauri217.html on line 715: The Western version of Acts (see Acts of the Apostles: Manuscripts) adds the negative form of the Golden Rule ("and whatever things ye would not have done to yourselves, do not do to another").
ellauri217.html on line 717: It was stated by the Apostles and Elders in the council: "the Holy Spirit and we ourselves have favored adding no further burden to you, except these necessary things, to abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication. If you carefully keep yourselves from these things, you will prosper." (Acts 15:27–28)
ellauri217.html on line 719: In Jerusalem, before Paul gets arrested for operating on Timothy´s dick, the elders proceed to notify Paul of what seems to have been a common concern among Jewish believers, that he was teaching Diaspora Jewish converts to Christianity "to forsake Moses, telling them not to circumcise their children nor walk funnily according to our customs." The alders here express concern that Paul was not fully teaching the decision of the Jerusalem Council's letter to Gentiles, particularly in regard to non-strangled kosher meat, which contrasts with Paul's advice to Gentiles in Corinth, to "eat whatever is sold in the meat markets" (1 Corinthians 10:25).
ellauri217.html on line 723: In conclusion, therefore, it appears that the least unsatisfactory solution of the complicated textual and exegetical problems of the Apostolic Decree is to regard the fourfold decree as original (foods offered to idols, strangled meat, eating blood, and unchastity—whether ritual or moral), and to explain the two forms of the threefold decree in some such way as those suggested above. An extensive literature exists on the text and exegesis of the Apostolic Decree. According to Jacques Dupont, "Present day scholarship is practically unanimous in considering the 'Eastern' text of the decree as the only authentic text (in four items) and in interpreting its prescriptions in a sense not ethical but ritual (whatever that means)".
ellauri217.html on line 725: The main outcome of Jeeves´s "Apostolic Decree" was that the requirement of circumcision for males was not obligatory for Gentile converts, possibly in order to make it easier for them to join the movement. However, the Council did retain the prohibitions against Gentile converts eating meat containing blood, or meat of animals not properly slain. It also retained the prohibitions against "fornication" (to be detailed later) and "idol worship". The Decree may have been a major act of differentiation of the Church from its Jewish roots. Idol worship has since gone way out of bounds among the gentiles with the Idols contest and suchlike.
ellauri217.html on line 729: For great as was the success of Barnabas and Paul in the heathen world, the authorities in Jerusalem insisted upon circumcision as the condition of admission of members into the Church, until, on the initiative of Peter, and of James, the head of the Jerusalem church, it was agreed that acceptance of the Noachian Laws—namely, regarding avoidance of idolatry, fornication, and the eating of flesh cut from a living animal—should be demanded of the heathen desirous of entering the Church.
ellauri217.html on line 730: Rebbe Emden, in a remarkable apology for Christianity contained in his appendix to "Seder 'Olam" (pp. 32b-34b, Hamburg, 1752), gives it as his opinion that the original intention of Jesus, and especially of Paul, was to convert only the Gentiles to the seven moral laws of Noah and to let the Jews follow the Mosaic law—which explains the apparent contradictions in the New Testament regarding the laws of Moses and the Sabbath.
ellauri217.html on line 734: Paul, on the other hand, not only did not object to the observance of the Mosaic Law, as long as it did not interfere with the liberty of the Gentiles, but he conformed to its prescriptions when occasion required (1Corinthians 9:20). Thus he shortly after circumcised Timothy (Acts 16:1–3), and he was in fact in the very act of observing that Mosaic ritual with Tim when he was arrested at Jerusalem (Acts 21:26 sqq.) Or so he said.
ellauri217.html on line 736: According to the 19th-century Roman Catholic Bishop Karl Josef von Hefele, the Apostolic Decree of the Jerusalem Council "has been obsolete for centuries in the West", though it is still recognized and observed by the Eastern Orthodox Church. Hypersensationalists, such as the 20th century Anglican E. W. Bullinger, would be another example of a group that believes the decree (and everything before Acts 28) no longer applies.
ellauri219.html on line 44: Look for the girl with the sun in her eyes
ellauri219.html on line 105:
Stuart Sutcliffe (artist/former Beatle)
ellauri219.html on line 143:
Mahatma Gandhi was planned for this position, but was deleted prior to publication
ellauri219.html on line 161: A hugely prolific occultist and author who formed his own religion, Thelema, Crowley’s central tenet was, “Do what thou wilt shall be the whole of the law. Love is the law, love under will.”
ellauri219.html on line 175: Theleman juhlapäiviä ovat päiväntasausten ja päivänseisausten lisäksi "Juhla Profeetan ja hänen Morsionsa ensi yölle" (The Feast for the First Night of the Prophet and His Bride) elokuun kahdentenatoista, "Juhla Lain Kirjan kirjoittamisen kolmelle päivälle" (The Feast for the Three Days of the Writing of the Book of the Law) 8. – 10. huhtikuuta, sekä "Juhla Ylimmälle Rituaalille" (The Feast for the Supreme Ritual), jolloin kutsutaan Horusta ja joka on thelemiittien uudenvuodenjuhla, maaliskuun 20. päivänä. Tasauksista kevätpäiväntasaus on merkittävin.
ellauri219.html on line 180: The next day Jacot-Guillarmod and De Righi attempted to depose Crowley from expedition leadership. The argument could not be settled, and Jacot-Guillarmod, De Righi, and Pache decided to retreat from Camp V to Camp III. At 5 pm they left with four porters on a single rope, but a fall precipitated an avalanche that killed three porters as well as Alexis Pache. People in Camp V heard "frantic cries" and Reymond immediately descended to help, but Crowley stayed in his tent. That evening he wrote a letter to a Darjeeling newspaper stating that he had advised against the descent and that "a mountain 'accident' of this sort is one of the things for which I have no sympathy whatever". The next day Crowley passed the site of the accident without pausing nor speaking to the survivors and left on his own to Darjeeling, where he took the expedition funds, which mostly had been paid by Jacot-Guillarmod. The latter would get at least some of his money back after threatening to make public some of Crowley's pornographic poetry.
ellauri219.html on line 192: Lenny Bruce revolutionized comedy in the 50s and 60s, ushering in a personalized style that influenced many later comedians. By the time he appeared on the Sgt. Pepper’s cover, he had been arrested for obscenity, further making him a countercultural hero not only for The Beatles, but also the Beatniks and Bob Dylan (No.15). He died of a drug overdose in August 1966.
ellauri219.html on line 194: Leonard Alfred Schneider (October 13, 1925 – August 3, 1966), known professionally as Lenny Bruce, was an American stand-up comedian, social critic, and satirist. Samanikäinen kuin Tony Curtis, ja samanlainen vale-anglosaxi, Levantin kuomuneniä kumpikin. He was renowned for his open, free-wheeling, and critical style of comedy which contained satire, politics, religion, sex, and vulgarity. His 1964 conviction in an obscenity trial was followed by a posthumous pardon in 2003. Saat anteexi, mutta älä enää koskaan niin tee.
ellauri219.html on line 196: His parents divorced before he was 10, and he lived with various relatives over the next decade. His British-born father, Myron (Mickey) Schneider, was a shoe clerk; they saw each other very infrequently. His mother, Sally Marr (legal name Sadie Schneider, born Sadie Kitchenberg), was a stage performer and dancer and had an enormous influence on Bruce's career. He defiantly convinced his ship's medical officer that he was experiencing homosexual urges toward him, leading to his dishonorable discharge in July 1945. However, he had not admitted to or been found guilty of any breach of naval regulations, and successfully applied to change his discharge to "Under Honorable Conditions ... by reason of unsuitability for the naval service". At Hanson's diner Bruce met Joe Anjovis (named by his taste) who had a profound influence on Bruce's approach to comedy.
ellauri219.html on line 198: Branded a "sick comic", Bruce was essentially blacklisted from television, and when he did appear, thanks to sympathetic fans like Hefner and Steve Allen, it was with great concessions to Broadcast Standards and Practices. Jokes that might offend, like an extremely boring routine on airplane-glue-sniffing teenagers that was done live for The Steve Allen Show in 1959, had to be typed out and pre-approved by network officials. On his debut on Allen's show, Bruce made an unscripted comment on the recent marriage of Elizabeth Taylor to Eddie Fisher, wondering, "Will Elizabeth Taylor become bat mitzvahed?"
ellauri219.html on line 202: On October 4, 1961, Bruce was arrested for obscenity at the Jazz Workshop in San Francisco, where he had used the word "cocksucker", and "he probably can't come". Although the jury acquitted him, other law enforcement agencies began monitoring his appearances, resulting in frequent arrests under obscenity charges.
ellauri219.html on line 207: Bruce was arrested again in West Hollywood. The charge this time was that the comedian had used the word "schmuck", an insulting Yiddish word that was also considered a term for "penis". In April the next year he was barred from entering the United Kingdom by the Home Office as an "undesirable alien".
ellauri219.html on line 209: An all-male panel presided over his widely publicized six-month trial, Bruce and Howard Solomon were found guilty of obscenity on November 4, 1964. The conviction was announced despite positive testimony and petitions of support from—among other obscene artists, writers and educators — Woody Allen, Bob Dylan, Jules Feiffer, Allen Ginsberg, Norman Mailer, William Styron, and James Baldwin, and Manhattan journalist and television personality Dorothy Kilgallen and sociologist Herbert Gans. Bruce was sentenced on December 21, 1964, to four months in dryhouse (suivahuone); he was set free on bail during the appeals process and died before the appeal was decided, just like Master Eckehart.
ellauri219.html on line 211: Bruce paved the way for kitchen counter culture-era comedians. His trial for obscenity was a landmark of freedom of speech in the United States. Vittu mikä vapaan puheen edustaja, helvetti. In 2017, Rolling Stone magazine ranked him third (behind Richard Pryor and George Carlin) on its list of the 50 best stand-up comics of all time. "Olen offensiivinen", kalansilmä narsisti. Virnuilee koko ajan omille vizeilleen. Good riddance of bad rubbish.
ellauri219.html on line 227: Before being namechecked in “I Am The Walrus,” Edgar Allan Poe appeared on the right-hand side of the top row of the Sgt. Pepper collage. The poems and short stories that he wrote across the 1820s and 1840s essentially invented the modern horror genre, and also helped lay the groundwork for sci-fi and detective stories as we know them today. Koko genre on musta etova. P.S. Edgar oli myös ilmiselvä pedofiili.
ellauri219.html on line 236: Born in 1938, American painter and illustrator Richard Merkin was enamored with the early jazz period that flourished in the years before his birth. His modernist style matched the abstraction of jazz music, and also inspired Peter Blake’s tribute artwork, Souvenirs For Richard Merkin, created in 1966.
ellauri219.html on line 241: Having made a name for himself designing posters for the Ziegfield Follies that appeared on Broadway across the 1910s to the 30s, Peruvian painter Joaquin Alberto Vargas Y Chávez went on to create a series of paintings of pin-ups. Known as the Varga Girls, they gained widespread exposure in Esquire magazine during the 40s, and also inspired a number of paintings that would appear on World War II fighter jets. P.S. Ahha! esim. Long Tall Sally, Lollon ykkös nastatyttö.
ellauri219.html on line 250: Along with Huntz Hall (No.13), Leo Gorcey was one of The Bowery Boys, a group of on-screen hoodlums who grew out of The Dead End Kids and The East Side Kids. Their movie franchise ran throughout the 40s and 50s, and totaled 48 films. As the gang’s leader, Gorcey was a prototype street thug who set the template for many to follow, though he refused to let The Beatles use his image unless they paid him a fee, which was declined.
ellauri219.html on line 255: A fellow Bowery Boy, Huntz Hall was known for playing the putz of the group, Horace DeBussy “Sach” Jones.
ellauri219.html on line 260: Born in Italy in 1870, Simon Rodia emigrated to the United States with his brother when he was 15. Living in various places for the next 35 years, Rodia finally settled in the Watts district of Los Angeles in 1920, and began constructing the Watts Towers the following year. Consisting of 17 interconnected sculptures, the project took Rodia 33 years to complete.
ellauri219.html on line 265: Dylan and The Beatles influenced each other throughout the 60s, each spurring the other on to making music that pushed boundaries and reshaped what was thought possible of the simple “pop song.” It was Dylan who convinced John Lennon (No.62) to write more personal songs in the shape of “Help!,” while The Beatles showed Bob what could be achieved with a full band behind him, helping the latter “go electric” in 1965. It was with George Harrison (No.65), however, that Dylan struck up the longest-lasting friendship; the two played together often in the years that followed, forming The Traveling Wilburys and guesting on each other’s projects.
ellauri219.html on line 270: The influence of Aubrey Beardsley’s pen-and-ink line drawings had already made itself felt on Klaus Voormann’s artwork for Revolver, and here the 19th-century illustrator, whose own style was influenced by Japanese woodcutting, takes a position not too far away from Oscar Wilde (No.41), Beardsley’s contemporary in the Aesthetic movement.
ellauri219.html on line 275: A founder of the modern Conservative Party, Sir Robert Peel served as the UK’s Prime Minister on two separate occasions, 1834-35 and 1841-46. While he served as the UK’s Home Secretary, Peel also helped form the modern police force – and his name is still evoked today, with the terms “bobbies” and “peelers” referring to policemen in England and Ireland, respectively.
ellauri219.html on line 280: Published in 1954, Aldous Huxley’s work, The Doors Of Perception, was required reading for the countercultural elite in the 60s. Detailing the author’s own experience of taking mescaline, it chimed with the consciousness-expanding ethos of the decade, and even gave The Doors their name. He was nominated for the Nobel Prize for Literature in seven different years and died on November 22, 1963, the same day that both With The Beatles was released and President John F Kennedy was assassinated. Aldousin veli oli Sir Julian Sorell Huxley (22. kesäkuuta 1887 - 14. helmikuuta 1975) oli brittiläinen biologi, joka kannusti pelagiolaista Teilhard de Chardinia. Huxleyt oli kaiken kaikkiaan hyvin suspekteja.
ellauri219.html on line 290: A satirical novelist and screenwriter, Terry Southern bridged the gap between the Beat Generation and The Beatles; he hung out with the former in Greenwich Village, and befriended the latter after moving to London in 1966. His dialogue was used in some of the most era-defining movies of the 60s, including Dr. Strangelove Or: How I Learned To Stop Worrying And Love The Bomb and Easy Rider.
ellauri219.html on line 300: Striking and versatile, Tony Curtis was a Hollywood idol who made a dizzying amount of movies (over 100) between 1949 and 2008. He will always be remembered for his role alongside Jack Lemmon and Marilyn Monroe (No.25) in the 1959 cross-dressing caper Some Like It Hot, but another stand-out remains his performance alongside Burt Lancaster as fast-talking press agent Sidney Falco in the 1957 film noir The Sweet Smell Of Success. Tässä jää nyt mainizematta Veijareita ja pyhimyksiä (The Persuaders!), ITC Entertainmentin 1970–1971 tuottama televisiosarja. Sen pääosissa esiintyivät Tony Curtis (Danny Wilde) ja Roger Moore (lordi Brett Sinclair; koko nimi Brett Rupert George Robert Andrew Sinclair, Marnockin 15. jaarli). Sitä tehtiin 24 jaksoa. Tony ja Roger eivät voineet sietää toisiaan. Läskiintynyt Tony kuoli kasarina sydämen pysähdyxeen. Rooger aateloitiin, vaikkei käynyt loppuun edes teatterikoulua. “But because of the war there were 16 girls in every class to four boys so while I didn’t learn that much about acting, I learned a hell of a lot about sex.”
ellauri219.html on line 314: Like Max Miller (No.37), Tommy Handley was another British wartime comedian. Born in Liverpool, he would have been a local hero for The Beatles, and his BBC radio show, ITMA (“It’s That Man Again”) ran for ten years, from 1939 to 1949, until Handley’s sudden death from a brain hemorrhage.
ellauri219.html on line 319: Something of a Mae West (No.3) for her generation, Marilyn Monroe starred alongside Tony Curtis (No.22) in Some Like It Hot, and became the Hollywood pin-up of the 50s. Her shock death still attracts conspiracy theories; Sgt. Pepper was officially released on what would have been her 41st birthday ( June 1, 1967).
ellauri219.html on line 334: Together, Stan Laurel and Oliver Hardy (No.30) appeared in 107 films, mostly from the late 20s to the mid-40s, including iconic outings Block-Heads and Way Out West. Both had passed away before Sgt. Pepper was released: Hardy on August 7, 1957, and Laurel on February 23, 1965.
ellauri219.html on line 349: A prolific author, philosopher, and economist, Karl Marx is best known for his 1848 pamphlet The Communist Manifesto, which outlined the central tenets of his theories, and single-handedly kick-started a political movement. His work continues to influence modern economic thought.
ellauri219.html on line 359: Yogananda learned the practice of Kriya Yoga at the feet of Sir Yukteswar Girl (No.1), who passed on the teachings of Sir Mahatavara Babaji (No.27). In 1920, Yogananda set sail for America, where he founded the Self-Realization Fellowship and introduced the Western world to meditation.
ellauri219.html on line 379: Another vaudeville star, British comic Max Miller picked up the nickname “The Cheeky Chappie.” Known for his colorful dress sense and his risqué humor, Miller was the master of the double entendre. He also appeared in a number of films throughout the 30s.
ellauri219.html on line 399: A playwright, novelist, and poet, Oscar Wilde left no shortage of aphorisms for which he is remembered, along with the novel The Picture Of Dorian Gray and plays such as The Importance Of Being Earnest and An Ideal Husband.
ellauri219.html on line 404: A Hollywood heartthrob of the 30s, 40s, and 50s, Tyrone Power was known for starring as the titular hero in the swashbuckling adventure film The Mark Of Zorro, though he also played the role of outlaw cowboy Jesse James, and starred in musicals, romantic comedies, and war movies.
ellauri219.html on line 409: An American artist known for large sculptures that play with light and space, Larry Bell first made his mark with a series of “shadowboxes” constructed in the 60s, and has since gone on to receive acclaim for his wide-ranging work, including the Vapor Drawings of the 80s and a subsequent range of Mirage Drawings.
ellauri219.html on line 414: It’s probably fair to say that Dr. Livingstone was to geographic exploration what The Beatles were to sonic innovation: fearless, ever questing, and mapping out new territories for the world. The famous “Dr. Livingstone, I presume?” saying remains in common use today, and can be traced back to a meeting between Livingstone and explorer Henry Morton Stanley, who’d been sent on an expedition to find the former, who had been missing for six years. Livingstone was discovered in the town of Ujiji, in what is now known as Tanzania.
ellauri219.html on line 419: An Olympic gold-medallist of the 20s, Johnny Weissmuller first made a name for himself as a swimmer before turning his eye to Hollywood. It was as Tarzan that he made his biggest mark on popular culture, returning to the role in a series of films and devising an iconic yell forever associated with the jungle hero.
ellauri219.html on line 424: Barely visible tucked in between the head and raised arm of Issy Bonn (No.47), Stephen Crane was a Realist novelist who, though dying aged 28, in 1900, is regarded as one of the most forward-thinking writers of his generation. His work incorporated everyday speech, which gave his characters an added realism, and his novels took an unflinching look at poverty.
ellauri219.html on line 434: George Bernard Shaw was an Irish playwright who helped shape modern theatre. The first person to receive both a Nobel Prize (in 1925, for Literature) and an Oscar (in 1939, for Best Adapted Screenplay, for Pygmalion). His works continue to be staged in the 21st Century.
ellauri219.html on line 444: Like Tommy Handley, Albert Stubbins (No.24) was a local Liverpool hero. Born in Wallsend, he became center-forward for Liverpool FC in 1946, where he helped the team win the League Championship the following year.
ellauri219.html on line 454: Speaking to the BBC in 1965, John Lennon (No.62) declared his love for Alice In Wonderland and Alice Through The Looking Glass, revealing, “I usually read those two about once a year, because I still like them.” It’s perhaps no surprise, then, that the man who wrote the poem “The Walrus And The Carpenter,” which influenced Lennon’s lyrics for “I Am The Walrus,” is given a prominent display on the Sgt. Pepper’s album cover. P.S. Carroll oli pedofiilien ihan terävintä kärkeä.
ellauri219.html on line 459: Immortalized in the 1962 film Lawrence Of Arabia, in which he was played by Peter O’Toole, TE Lawrence was a British archaeologist and military officer who became a liaison to the Arab forces during the Arab Revolt of 1916 to 1918. His 1922 book, Seven Pillars Of Wisdom, recounted his experiences during the war and laid the foundations for much of his legend.
ellauri219.html on line 464: The Beatles were famously photographed with boxing legend Cassius Clay in February 1964, in Miami, Florida. But it’s a wax model of boxer Sonny Liston, the man that Clay defeated later that month in order to become the heavyweight champion, who appears on the Sgt. Pepper cover. Liston had held the heavyweight title for two years, from 1962 to ’64, before losing it to Clay, who subsequently changed his name to Muhammad Ali.
ellauri219.html on line 472: In a perfectly postmodern touch, The Beatles included wax models of their former Beatlemania-era selves looking on at their modern incarnation in full military psychedelic regalia. The models of John (No.57), Paul (No.60), George (No.56), and Ringo (No.59) were borrowed from Madame Tussauds for the Sgt. Pepper’s photoshoot.
ellauri219.html on line 480: Barely visible above John Lennon’s right shoulder (No.62), Albert Einstein was a physicist whose theory of relativity was light years ahead of its time and changed the world forever.
ellauri219.html on line 483: Resplendent in their military chic (or should that be military psych?) garb, John (No.62), Ringo (No.63), Paul (No.64), and George (No.65) presented themselves as Sgt. Pepper’s Lonely Hearts Club Band, looking like a psychedelic brass band brandishing a French horn, trumpet, cor anglais, and flute, respectively. Like the album cover itself, The Beatles’ Sgt Pepper costumes would become some of the most iconic band outfits ever, instantly recognizable and forever woven into the fabric of our culture.
ellauri219.html on line 488: Like Shirley Temple (Nos.58, 71, and 73), Bobby Breen was a child star of the 30s. After enlisting in the military and entertaining the troops during World War II he became a nightclub singer, and, in 1964, even made some recordings for Berry Gordy’s Motown label.
ellauri219.html on line 493: Just as The Beatles did, Marlene Dietrich had continually reinvented herself, moving from silent movies filmed in 20s Berlin to high-profile Hollywood films of the 30s, before taking to the stage as a live performer later in her career. In November 1963 she appeared at the same Royal Variety Performance as The Beatles and was famously photographed with them.
ellauri219.html on line 498: Famed for his non-violent protests and for leading the movement for Indian independence from British rule, Mahatma Gandhi was ultimately removed from the Sgt. Pepper album cover due to concerns that the use of his image would cause offense to the people of India.
ellauri219.html on line 528: Along with the stone figure (No.77) that can be seen below the feet of the Shirley Temple doll (No.73), the stone figure of a girl (No.76) was one of a number of statues that John Lennon (No.62) and George Harrison (No.65) brought from their homes for inclusion on the cover. The most prominent of these is the bust positioned to the right of the bass drum (No.78), which came from Lennon’s house Kenwood, in Weybridge, Surrey, where he lived from 1964 to 1969.
ellauri219.html on line 538: Positioned front and center on the album cover is a doll of Lakshmi, the Indian goddess of wealth, fortune, and prosperity.
ellauri219.html on line 548: Originating from India, the hookah is a tobacco-smoking instrument designed so that the smoke is filtered through a water basin before being inhaled. Its inclusion on the Sgt Pepper album cover is a nod to both George Harrison’s (No.65) love of India and John Lennon’s (No.62) love of Lewis Carroll (No.52), whose Caterpillar in Alice’s Adventures In Wonderland smokes a hookah.
ellauri219.html on line 583: At Princeton, Rawls was influenced by Norman Malcolm, Ludwig Wittgenstein's dumb student. During his last two years at Princeton, he "became deeply concerned with theology and its doctrines." He considered attending a seminary to study for the Episcopal priesthood and wrote an "intensely religious senior thesis (BI)." In his 181-page long thesis titled "Meaning of Sin and Faith," Rawls attacked Pelagianism because it "would render the Cross of Christ to no effect." His argument was partly drawn from Karl Marx's book On the Jewish Question, which criticized the idea that natural inequality in ability could be a just determiner of the distribution of wealth in society. Even after Rawls became an atheist, many of the anti-Pelagian arguments he used were repeated in A Theory of Justice. Pelagianism is a heretical Christian theological position that holds that the original sin did not taint human nature and that humans by divine grace have free will to achieve human perfection. Pelagius (c. 355 – c. 420 AD), an ascetic and philosopher from the British Isles, taught that God could not command believers to do the impossible, and therefore it must be possible to satisfy all divine commandments. He also taught that it was unjust to punish one person for the sins of another; therefore, infants are born blameless. Pelagius accepted no excuse for sinful behavior and taught that all Christians, regardless of their station in life, should live unimpeachable, sinless lives, or else... Se oli tollanen humanisti, mitä Hippo aivan erityisesti inhosi. Vittu eihän sitten mitään kirkkoa ja pappeja edes tarvittaisi. Jeesus jäisi työttömäxi, Jahve eläkkeelle.
ellauri219.html on line 597: In his autobiographical essay, “On My Religion,” Rawls explains why he abandoned his orthodox Christian beliefs in spite of the deeply religious temperament that informed his life and writings. In particular, he recounts how his personal experiences during the Second World War, and especially his awareness of the Holocaust, led him to question whether prayer was possible. “To interpret history as expressing God’s will, God’s will must accord with the most basic ideas of justice as we know them. For what else can the most basic justice be? Thus, I soon came to reject the idea of the supremacy of the divine will as [like the Holocaust] also hideous and evil.” Furthermore, by studying the history of the Inquisition Rawls came to “think of the denial of religious freedom and liberty of conscience as a very great evil,” such that “it makes the claims of the Popes to infallibility impossible to accept.” Finally, his reading of Jean Bodin’s thoughts about toleration led him to claim that religions should be “each reasonable, and accept the idea of public reason and its idea of the domain of the political.” Against this background, it is no wonder that Rawls considers the very concept of religious truth as authoritarian and intolerant, and the ensuing persecution of dissenters as the curse of Christianity.
ellauri219.html on line 599: Pope Benedict’s basic answer is that, although modern principles of political freedom, democracy, equality, and reasonable argument are to be affirmed, a free state rests on “pre-political moral foundations,” which serve as normative points of reference for every regime and must be held in common by all religions and secular world-views. This answer reflects the fact that Pope Benedict disagrees with Rawls on at least two fundamental issues, which constitute the core of the debate between them and to which I shall refer regularly in the course of my analysis. In the first place, Pope Benedict does not share Rawls’s trust in fundamental human reasonableness as a guarantee for political fairness. For Rawls, persons are reasonable when they are ready to propose principles and standards as fair terms of cooperation and to abide by them willingly, given the assurance that others will likewise do so. Those norms they view as reasonable for everyone to accept and therefore as justifiable to them; and they are ready to discuss the fair terms that others propose.
ellauri219.html on line 601: This idea of reasonableness informs the whole project of Rawls’s political liberalism, because “the form and content of this reason … are part of the idea of democracy itself.” In contrast, Pope Benedict, although consistently stressing the importance of reason in all human affairs, is much more pessimistic about Rawls’s claim that human beings, who are always children of their own time and cultural situation, are reasonable enough to provide the general principles or standards that are necessary for specifying fair cooperation.
Joo olen kyllä Pentin kannalla siinä että nää termiittiapinat on aivan vitun tyhmiä, täysin beyond redemption. Mitä uutta kissimirrit tässä? Ei mitään, samaa paskanjauhantaa.
ellauri219.html on line 617: You're so thrilling and I'm so willing to care for you
ellauri219.html on line 633: Notorious womanizer Michael James wants to be faithful to his fiancée Carole Werner, but every woman he meets seems to fall in love with him, including neurotic exotic dancer Liz Bien and parachutist Rita, who accidentally lands in his car. His psychoanalyst, Dr. Rainer Fassbinder, cannot help, since he is stalking patient Renée Lefebvre, who in turn longs for Michael. Carole, meanwhile, decides to make Michael jealous by flirting with his nervous wreck of a friend, Victor Shakapopulis. Victor struggles to be romantic but Carole nevertheless feigns interest.
ellauri219.html on line 635: Fassbinder continues to have group sex with his neurotics and obsessives and cannot understand why everyone falls for Michael. The group sessions get stranger—including an indoor cricket match. Michael dreams that all his sexual conquests simultaneously bombard him for attention, listing where they made love.
ellauri219.html on line 637: Fassbinder goes to the River Seine and fills a rowing boat with kerosene and wraps himself in the Norwegian flag - preparing to commit suicide in the style of a Viking funeral. Victor appears and sets up a small dining table nearby and asks what he is doing. Distracted, Fassbinder forgets his idea of suicide and starts giving Victor advice. Despite his attempts to womanise, Fassbinder is revealed to be married with three children.
ellauri219.html on line 639: Meanwhile Carole's plan seems to work and Michael asks to marry her. She agrees and they settle on marrying within the week. She moves in but Michael finds fidelity impossible. When a second "fiancee" arrives, she knows the worst. Simultaneously, a woman parachutes into Michael's open-top sports car and he ends up sleeping with her, also meeting other conquests at the bar. This takes place at a small country hotel, where all parties materialise in the format of a typical French farce. Some are checked in, but most just appear. This includes Carole's parents who wander the corridors, causing Michael to jump from room to room. A rumour has also started locally that an orgy is taking place so side characters such as the petrol station attendant also start to appear. Carole appears and wishes to see Michael's room. As they speak, all the other participants chase each other around in the background. Fassbinder's wife tracks him down.
ellauri219.html on line 641: Everyone ends in Michael's room with most of the females half-naked. The police arrive and form a line to Anna—Dr. Fassbender's wife—who charges in operatic Valkyrie costume, complete with a spear. They all escape to a go-kart circuit. They leave the circuit and go first to a farmyard then through narrow village streets still on the go-karts then back to the circuit.
ellauri219.html on line 742: Before the 20th century, history indicates the Indian yoga scene was dominated by other Yoga texts such as the Bhagavad Gita, Yoga Vasistha and Yoga Yajnavalkya.
ellauri219.html on line 749: I teach World of Ideas and courses on Asian religions in the Department of Philosophy and Religious Studies. In my research, I'm interested in exploring young boys and girls In Thailand. Currently, I’m working on two major projects. The first is the preparation of my first book, The Snake and the Mongoose, for publication with Oxford University Press. The second is ongoing research on the Royal Court Brahmans of Thailand. I also have a side interest in the philosophy of prepubertal physics that I indulge when I have the time.
ellauri219.html on line 756: The theme, if the present interpreter be right, is the great regeneration, the birth of the spiritual from the psychical man: the same theme which Paul so wisely and eloquently set forth in writing to his disciples in Corinth, the theme of all mystics in all lands: oka kyljessä, minnekä se tuikata?
ellauri219.html on line 779: The kingdom must be taken by force. Firm willy comes only through effort; effort is inspired by faith. The great secret is this: it is not enough to have intuitions; we must act on them; we must live them. Tarmokas tumputus voi löysänkin onnen voittaa.
ellauri219.html on line 796: No it is not because of Trump. People outside of America slagged off the US in the Clinton years, and the Nixon years, and the Eisenhower years. The negative perception was cemented in the 60s, and everything since has been confirmation bias. So what had happened? Two obviously invasive lost wars in Indochina and nasty machinations here and there, Middle East and South America in particular. Pretty obvious what the fuckheads were (and are) up to: world conquest for the cause of American capitalism, nothing less.
ellauri219.html on line 800: No it’s not *just* American military adventurism, although that’s certainly a key factor in much of the world. (When my uncle welcomed me in Athens while I was living in California, he said, “So, nephew, you’re living in America, huh? … Americans, murderers of the nations.” The expression was proverbial in the Greek left. And since the Yugoslav Wars, the Greek right as well.)
ellauri219.html on line 813: But the States, prodded on by its own exceptionalist rhetoric, said they were different. That they were making the world Safe For Democracy. That they desired Liberty for All. And when the US acted as any imperial power must, and did some (well, a lot of) grubby things, there were a lot of outsiders who wanted to believe—and who felt betrayed. And they’ve held the kind of grudge against America and its optimistic, American Dream mass culture, that they did not hold against previous imperial powers. Aw, who am I kidding, of course they did.
ellauri219.html on line 820: Evans could not help himself: he muttered the aside “some might say we’re seeking to make the world Safe for Feudalism.”
ellauri219.html on line 822: Because he knew that this venture was not the Safe for Democracy mission that Wilson had in mind, and that stuck in his craw. It stuck in his craw, because he too wanted to believe that America had been making the world Safe for Democracy. But we loyally sent our troops in anyway, under the banner of the Treaty of Westphalia, not Wilson’s Fourteen Points.
ellauri219.html on line 824: That naive optimism was weaponised in American mass culture as a vehicle of hegemony, but it was no less sincerely articulated for it—and to a more cynical, war-weary audience outside of America, the response vacillated between envy and irritation, depending on how attached the audience it was to its own culture, how susceptible to the siren call of Blue Jeans and Coke, how impoverished, and how insecure. (Insecure goes both ways in the response.)
ellauri219.html on line 828: I think a lot of the bias toward Americans also comes from our historical tendency to inflate the wonders of American life to oversized proportions out of sync with reality. Some of this comes from having been put down so frequently, a class-based psychological issue deep-rooted in American life, probably related to so many of us having come from poor immigrant families. We puff up the wonders of American life to compensate for having come from the bottom rungs of society in other countries. We’re not the only culture that does this.
ellauri219.html on line 913: Periyar, Indian social reformer (1879-1973)
ellauri219.html on line 954: The police blanketed the 23-year-old woman and asked her questions to determine her state of mind. She was unable to answer who she was, what day it was, or what kind of moron the President of the United States was. She was able to explain that she was “bipolar,” but though she was on “prescription medication,” she was uncertain if she had been taking it recently. A neighbor gave her some clothes, and she was taken to jail on charges of open or gross lewdness. The dog meanwhile was taken stark naked into the custody of Animal Control on similar charges and executed fortwith without trial. "We had to let him go", said the sheriff ruefully.
ellauri219.html on line 956: Joyce Yeaw will likely never forget the day in April 2010 she tried to return some borrowed cheese to Jordan Peterson’s roommate. Once she arrived, she saw Peterson having sex with his pit bull on his bed. Understandably horrified, Yeaw called the cops, but Peterson convinced the officers that he was “just hugging his dog” and he escaped arrest. Two months later, Yeaw again entered the residence, and saw Peterson having sex with the pit bull a second time—on the living room floor. Yeaw called the cops again, and this time, he was arrested.
ellauri219.html on line 960: Judge Timothy Hicks sentenced Peterson at once to fifteen years in prison, which is in excess of the state sentencing guidelines. Judge Hicks feared that Peterson may strike again, commenting, “I fear for what havoc he might do in the pet community.”
ellauri219.html on line 962: While those who never had sex with animals or done drugs may criticize Kara’s, Jordan's and their dogs' lewd behaviors as if they were evil — and this, perhaps, according to Christian morality as they interpret it — anybody who has actually suffered from lewdness puts this to the lie and knows that such behavior is not a moral issue, but a chemical imbalance. Evidently the words of Jesus to “Judge not lest you be judged,” make little impression on such folk, who pretend to themselves that if their worst, most embarrassing moments were made into headlines in the papers, they would do just fine. Even if they themselves had nothing to be embarrassed about in all their life of adventures and misadventures, they ought to have compassion for those who struggle with greater problems than their own. “Let Judge Hicks who is without sin cast the first stone,” is another saying of Jesus that applies to those who would judge and condemn an easy target.
ellauri219.html on line 969: Eisensteinillä ei ollut leffaa nimeltä Underworld. There have been debates about Eisenstein's sexuality, with a film covering Eisenstein's homosexuality allegedly running into difficulties in Russia. Eisenstein confessed his asexuality to his close friend Marie Seton: "Those who say that I am homosexual are wrong. I have never noticed and do not notice this. If I was homosexual I would say so, directly. But the whole point is that I have never experienced a homosexual attraction, even towards Grisha, despite the fact I have some bisexual tendency in the intellectual dimension like, for example, Balzac or Zola." Eisenstein joi paljon maitoa. Maito oli silloin pulloissa, muistatko? Hän oli menninkäismäinen miesoletettu.
ellauri219.html on line 971: The Rockettes are an American leg-kicking twat-flashing dance company. Founded in 1925 (97 years ago) in St. Louis, they have, since 1932 (90 years ago), performed at Radio City Music Hall in New York City. Until 2015, they also had a touring company. They are best known for starring in the Radio City Christmas Spectacular, an annual Christmas show, and for performing annually since 1957 at the Macy's Thanksgiving Day Parade in New York.
ellauri219.html on line 973: The Rockettes were created in 1925, but the first non-white Rockette, a Japanese-born woman named Setsuko Maruhashi, was not hired until 1985. The Rockettes did not allow dark-skinned dancers into the dance line until 1987. The justification for this policy was that such women would supposedly distract from the consistent look of the dance group.The first African American Rockette was Jennifer Jones; selected in 1987, she made her debut in 1988 at the Super Bowl halftime show. The next person with a visible but different disability hired by the Rockettes (Sydney Mesher, missing a left hand) was hired in 2019. The first Rockette with hairy bollocks and a huge boner remains to be hired yet.
ellauri219.html on line 975: Underworld (also released as Paying the Penalty) is a 1927 American silent crime film directed by Josef von Sternberg and starring Clive Brook, Evelyn Brent and George Bankrupt. The film launched Sternberg's eight-year collaboration with Paramount Pictures, with whom he would produce his seven films with actress Marlene Dietrich. Journalist and screenwriter Ben Hecht won an Academy Award for Best Original Story. Time felt the film was realistic in some parts, but disliked the Hollywood cliché of turning an evil character's heart to gold at the end. Filmmaker and surrealist Luis Buñuel named Underworld as his all time favorite film. Critic Andrew Sarris cautions that Underworld does not qualify as "the first gangster film" as Sternberg "showed little interest in the purely gangsterish aspects of the genre" nor the "mechanics of mob power." Film critic Dave Kehr, on the other hand, writing for the Chicago Reader in 2014, rates Underworld as one of the great gangster films of the silent era. "The film established the fundamental elements of the gangster movie: a hoodlum hero; ominous, night-shrouded city streets; floozies; and a blazing finale in which the cops cut down the protagonist."
ellauri219.html on line 988: Pian tämän jälkeen Parker lähti länsirannikolle, Kaliforniaan. Lyhyen oleskelun jälkeen muu yhtye päätti palata New Yorkiin, mutta Parker jäi Los Angelesiin, jossa hänen itsetuhoinen elämäntyylinsä, runsas heroiinin ja alkoholin käyttö, riistäytyivät käsistä kuin sananparren mopo. Suunnittelusession jälkeen Parker sytytti hotellihuoneensa tuleen, ja hänet passitettiin Camarillon mielisairaalaan.
ellauri219.html on line 1010: Rachel Kushner (born 1968) is an American writer, known for her novels Telex from Cuba (2008), The Flamethrowers (2013), and The Mars Room (2018). She looks like a little rodent. Kushner was born in Eugene, Oregon, the daughter of two Communist scientists, one Jewish and one Unitarian, whom she has called "deeply unconventional people from the beatnik generation." One of her influences is the American novelist Don DeLillo. Big surprise. Rachel is one of America's most shortlisted writers.
ellauri219.html on line 1018: Then there’s Moonman 157 and Klara Sax, a feminist ideal of Land Art. What do they have in common? Smudging useful things with paint. An artistic version of food fight. What do Jayne Mansfield’s breasts remind adolescent Eric of? The bumper bullets on a Cadillac. What does Dumb of Dumb and Dumber take for a cute lady's boobs? A semi trailer's fog lights. Meanwhile, Eric masturbates into a condom that reminds him of a missile (with his tiny wiener all loaded and cocked inside). Dad polishes his Buick, the son his dick. The clammy hand of coincidence.
ellauri219.html on line 1022: Cheever opetti yliopistoissa luovaa kirjoittamista. Hänen teostensa aiheena ovat varakkaat mutta henkisesti köyhät keskiluokkaiset ihmiset. Kuvauksessa on sekä myötätuntoa että purevaa moralisointia. Cheever says, famously, “the task of the American writer is not to describe the misgivings of a woman taken in adultery as she looks out of the window at the rain but to describe four hundred people under the lights reaching for a foul ball”. Kumpi on tomppelimpaa, sietää kysyä
ellauri219.html on line 1024: The American sublime, as Harold Bloom has said, “is always also an American irony”. Jayne Mansfield's bumper bullets. People hugging their pit bulls sexually and getting 15 years for it. Do you know what Teilhard de Chardin called the “noosphere”? Not the foggiest. I think what Rachel has in mind here is the Internet. Who is or was Teilhard anyway? Teilhard was mentioned by Pynchon, see album 69. Not a very memorable character apparently. Tässä Pierren tärkeimpiä läppiä, aika heruttavia:
ellauri219.html on line 1028: As men and women, we are collaborators in creation. Love, in fact, is the agent of universal synthesis. The most satisfying thing is to have been able to give a large (ca. 6") part of yourself to others. Driven by the forces of love, the fragments of the world seek each other so that further fragments can come into being. Love alone is capable of uniting living beings by way of joining them by what goes deeper than you would expect (17cm jos olet taitava). Love is an adventure and a conquest. Everything that goes up must come down. Die Liebe is die universellste und die geheimnisvollste der komischen Energien. Seul le fantastique a des chances d'être vrai. Kaikki on vaan suurta sattumaa. ellauri219.html on line 1030: Teilhard served in World War I as a stretcher-bearer. He received several citations for speeding. In 1962, with Pierre safely out of this world, the Congregation for the Doctrine of the Faith condemned several of Teilhard's works based on their alleged ambiguities and doctrinal errors. He was a leading proponent of orthogenesis, the idea that evolution occurs in a directional, goal-driven way. Teilhard made sense of the universe by assuming it had a vitalist evolutionary process. When our talk touched on St. Augustine, he exclaimed violently: 'Don’t mention that unfortunate man; he spoiled everything by introducing the supernatural.'" Teilhard siis oli selvä pelagiolainen humanisti! Teilhard has been criticized as incorporating common notions of Social Darwinism and scientific racism into his work, along with support for eugenics, though he has also been defended for doing so by theologian John Haught.
ellauri220.html on line 43: Tragedian, Komedian, Lyric Draman ja Farcen puolestapuhujat väittelevät suosikkimuotonsa puolesta ennen kuin esirippu nousee näytelmään. Pilkkaajat ( Cranks ) keräävät heidät yhteen ja kertovat heille, että he ovat todistamassa "The Love for Three Oranges", Ljubov k trjom apelsinam. Jotain huisin hauskaa on siis tiedossa. Todennäköisesti farcea.
ellauri220.html on line 69: The theme was the March from Prokofiev's The Love for Three Oranges, arranged for small symphony orchestra by Amedeo De Filippi, with Vladimir Selinksy conducting. The music was accompanied by a chant of "L-A-V-A," in reference to the show's sponsor being Lava soap.
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ellauri220.html on line 79: This poem was originally called "Sun-Down Poem" (1856), and the present title was given it in 1860. It was substantially revised in 1881. The major image in the poem is the ferry. It symbolizes continual movement, backward and forward, a universal motion in space and time.
ellauri220.html on line 81: Mixi Wilt kumitti sitä 20vee myöhemmin? Ahaa, Brooklyn Bridge valmistui. Walt Whitman wrote "Crossing Brooklyn Ferry" before the construction of the Brooklyn Bridge (which was completed in 1883). 50v tuli täyteen Wilhon matkustaessa itään päin, 100v suunnilleen Löllön pesispelin aikoihin. 150v synttäri olis ollut joskus Irakin invaasion ja pankkikriisin välimailla.
ellauri220.html on line 102: He admits that sometimes, evil thoughts cross his mind. The "old knot of contrariety" the poet has experienced refers to Satan and his evil influence on man, which creates the condition of contraries, of moral evil and good in human life. The poet suffered from these evil influences, as have all men. So, the poet implies, do not feel alone because you have been this way — one must accept both the pure and the impure elements of life. A young man's penis in your arse is just one of those eternal things. They come and go just like the Brooklyn ferry. The reference to fusion ("which fuses me into you now") is the basic ideal the poet sought in the beginning. He reiterates the eternal connection between all human beings. Fuck the rest. We must revel in our man-made surroundings, for our relationship with our environment is the ticket to achieving spirituality and fulfillment. He also uses the theater as a metaphor to represent the difference between public life and private life. He acknowledges that he has a sinful streak - but in society, everyone plays a role. The speaker's tone in the poem is honest but also grateful. By appreciating the small things in his life, he feels like a part of something bigger. Wiltin pikku veitikka oli ehkä ammoin wilttaantunut, mutta sen mustalla ystävällä oli something bigger. Veijarilla oli varsin vaikuttava heijari.
ellauri220.html on line 104: The major image in the poem is the ferry. It symbolizes continual movement, backward and forward, a universal piston like motion in space and time. The ferry moves on, from a point of land, through water, to another point of land. Land and water thus form part of the symbolistic pattern of the poem. Land symbolizes the physical; water symbolizes the spiritual. The circular flow from the physical to the spiritual connotes the dual nature of the universe. Dualism, in philosophy, means that the world is ultimately composed of, or explicable in terms of, two basic entities, such as mind and matter, yin and yang. From a moral point of view, it means that there are two mutually antagonistic principles in the universe — dick and cunt, good and evil. In Whitman's view, both the mind and the spirit are realities and matter is only a means which enables man to realize this truth. His world is dominated by a sense of good, and evil has a very subservient place in it. Man, in Whitman's world, while overcoming the duality of the universe, desires fusion with the sheboy. In this attempt, man tries to transcend the boundaries of space and time, never letting off that dear piston like movement, in and out, in and out.
ellauri220.html on line 189: In 1994, the footage was selected for preservation in the United States National Film Registry by the Library of Congress as being "culturally, historically, and aesthetically significant".
ellauri220.html on line 191: Some critics have stated that the violence and shock of this home movie led to a new way of representing violence in 1970s American cinema, both in mainstream films, and particularly in indie and underground horror movies. Brugioni recalled seeing a "white cloud" of brain matter, three or four feet (91 or 122 cm) above Kennedy's head, and said that this "spray" lasted for more than one frame of the film.
ellauri220.html on line 208: Purkanjäystäjät ottaa lisää vapauxia tehdessään Lennylle sukupuolenvaihdoxen 2017 sarjassa Marvelous Mrs. Maisel. Marvelous Mrs. Maisel is an American period comedy-drama television series, created by Amy Sherman-Palladino, that premiered on March 17, 2017, on Amazon Prime Video. Set in the late 1950s and early 1960s, it stars Rachel Brosnahan as Miriam "Midge" Maisel, a New York housewife who discovers she has a knack for stand-up comedy and pursues a career in it. Suurin tenkkapoo kazojille on ehtiikö Midge panna Lennyä sarjan aikana.
ellauri220.html on line 229:
Bronzini
Bronzini was Nick Shay's high school teacher and Klara Sax's husband before her affair with Nick.
Esmeralda is the beautiful runaway Sister Edgar tracks. After Esmeralda is raped and murdered at the end of the novel, her spirit begins appearing on a billboard advertisement for orange juice.
(Hong Kong and South China) A White man. Gwei or kwai (鬼) means 'ghost', which the color white is associated with in China; and the term lo (佬) refers to a regular guy (i.e. a fellow, a chap, or a bloke). Once a mark of xenophobia, the word was promoted by Maoists as insulting but is now in general, informal use.
(U.S.) a white person. It originated in the coal regions of Pennsylvania and West Virginia, where Poles and other immigrants from Central Europe (Hungarians [Magyar], Rusyns, Slovaks) came to perform hard manual labor on the mines.
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(Canada) used by Italian Canadians for those of Anglo-Saxon or Northwestern European descent. Mangiacake literally translates to 'cake eater', and one suggestion is that this term originated from the perception of Italian immigrants that Canadian or North American white bread is sweet as cake in comparison to the rustic bread eaten by Italians.
(US) a black person. Once generally accepted as inoffensive, this word is now considered disrespectful by some. The National Association for the Advancement of Colored People (NAACP) continues to use its full name unapologetically. This is not to be confused with the term "person of color" which is the preferred term for collectively referring to all non-white people.
(US & UK) originally used by Europeans/white people as a pejorative term for a black person. Possibly from Portuguese barracos, a building constructed to hold slaves for sale (1837). The term (though still also used in its original sense) is commonly used today by African or Black Americans towards members of the same race who are perceived to pander/kowtow to white people; to be a 'sellout'; to hate themselves; or to "collud[e] with racism for personal gain." It is often used against black conservatives or Republicans (similar to Uncle Tom and coconut).
ellauri220.html on line 341:
(US ) A black person. Notable for appearing in the 1979 film, The Jerk[ and the 1993 film True Romance.
(US) a black person; also the name for the segregation laws prevalent in much of the United States until the civil rights movement of the 1950s and 1960s.
(International) a black person. From the word negro, which means the color black in numerous languages. Diminutive appellations include Nigg and Nigz. Over time, the terms nigga and niggaz (plural) have come to be frequently used between some African or black diaspora without the negative associations of nigger. Considered very offensive and typically censored as "the n-word" even in reference to its use. The terms niggress, negress, and nigette are feminized formulations of the term.
a term for a black person, first recorded in 1928, from the playing cards suit.
ellauri220.html on line 430: The world comes to the brink of nuclear war with the Cuban Missile Crisis. In response to the USA's nuclear advantage, the USSR sent missiles to Cuba. The crisis lasted for 12 days before a deal was finally stuck between Khrushchev and Kennedy in which the Cuban missile bases were dismantled in return for the secret removal of US missiles from Turkey.
ellauri220.html on line 445: In the Bible, Adlai was a minor character, the father of one of King David's herdsmen. Adlai is a contracted form of the Hebrew name Adaliah.
ellauri220.html on line 461: Tycoon's in-law is a trope often found in situation comedy, it's where the boss (often a somewhat unpleasant one) places a relative or in-law in a position of power. Invariably, the relative will be incompetent or worse. A variation on this trope might be to actually have the relative be the protagonist, and have to earn the respect of his or her subordinates before they can actually accomplish anything meaningful. The trope can also be subverted if the relative is actually competent, in which case the grumbling can quickly subside. It can be averted in cases where nepotism is expected, such as a prince becoming king when his mother dies, in which case most people just accept it as the way things are supposed to go. Take Charles The 3rd recently.
ellauri220.html on line 466: There are four variations of this trope, but half native to the author's ancestry, half foreign ancestry is the most common version. Take Rei Shimura for instance.
ellauri220.html on line 472: Many shows and movies don't bother getting a foreign language right when they portray them. The incidence of this increases along with the obscurity of the language. But first and foremost, if the intended audience won't be able to tell the difference anyway, why bother? A variation on this is that the foreigners speak English, but are identified as foreign by an accent or are parading universally known national images.
ellauri220.html on line 478: Sometimes, when a language is spoken by a non-native speaker, their speech patterns feature traits that show that the speaker is a foreigner. This may include the use of words from the speaker's native language, or errors in their syntax. See You No Take Candle (and its subtrope Tonto Talk) for cases where foreigners consistently talk with very poor grammar and lack of vocabulary. Supertrope to the more racial Asian Speekee Engrish and Tonto Talk, and like them sometimes Truth in Television, although also like them it can sometimes also be considered offensive or politically incorrect if used poorly. Compare Hulk Speak and Strange-Syntax Speaker. See also Gratuitous Foreign Language and As Long as It Sounds Foreign, wherein nobody's supposed to understand any of the words.
ellauri220.html on line 487: You silly. You weak. You baby-hands. No catch horse. No kill buffalo. No good but for sit still, read book. Never mind. Me like. Me make rich. Me make big man. Me your squaw.
ellauri220.html on line 500: When a group of people whose native language is not the language of the audience are speaking in their native language, but the audience hears them speaking the audience´s language perfectly. We are meant to assume that the characters are really speaking their own native tongue, and it is being translated purely for our benefit.
ellauri220.html on line 502: Sometimes the trope doesn´t take effect until partway into the story. In some cases, the actors will be shown speaking their native language to give the audience a taste of what it sounds like before the perspective changes and the actors will shift to speaking English from there on out. Sometimes this shift is softened by the characters giving an excuse to Switch to English within the in-story dialogue itself and then never switching back. In these cases, the audience can assume that the characters went back to speaking their native language at some point, but we now hear it all as English.
ellauri220.html on line 504: When the work uses this trope on multiple groups of people speaking different languages, things can get complicated. The work may only translate the language of one group and keep the other group speaking its native language. In these cases, the translated group is always the one the audience is supposed to sympathize with, while the untranslated one is portrayed as more "foreign."
ellauri220.html on line 506: If the characters speak with the accent of the language they´re supposed to be speaking, such as Russians speaking English with a Russian accent to stand in for the Russian language, it´s Just a Stupid Accent. If they instead speak with a British accent to convey being foreign, it´s The Queen´s Latin.
ellauri220.html on line 513: This trope is used in film and television fiction set in the past (or a fantasy counterpart culture heavily based on the past) where characters speak with British accents, even though the film is not set in Britain and the characters are not British. Sometimes the actors are Fake Brits, and sometimes the cast all have British accents except for the sole American star.
ellauri220.html on line 515: In any case, using The Queen´s Latin makes a series or film commercially viable in the US. It alleviates the need for subtitles, while maintaining the appearance of historical authenticity. It´s just foreign and exotic enough (many British actors already Play Great Ethnics)
ellauri220.html on line 519: This refers to casting practice, and in the case of Trope Codifier Peter Stormare it has even achieved the status of Casting Gag. It refers to "international" or "ethnic" - at any rate not American or British - actors who are considered to somehow look or be able to act so vaguely but conspicuously foreign that they can be used for any nationality. (Cliff Curtis is a maori.) It´s As Long as It Sounds Foreign and Gratuitous Foreign Language applied to casting. However, But Not Too Foreign is often in effect because you´ll want someone who speaks good English (even though intentionally accented) and rather panders to viewers´ expectations than give an accurate portrayal of a specific ethnic identity which also means that the character´s background might be very vague as long as it´s foreign.
ellauri220.html on line 591: Joo Emmanuellehan se pätkä oli, vlta 1974. Sen takeen sillä sai olla niin pienet tisutkin. Ei se mua haittaa, pidän sellaisista. Mutta vittu se vanha äijäpaha sexipeetee oli rasittava. Toinen samanmoinen oli Marlon Brando Viimeisessä tangossa. Rasvaisia puoliveteisiä ukkoja letkut puolitangossa. Lush cinematography, marvellous acting (in particular from Sylvia Kristel) and genuinely erotic scenes tastefully directed… Just Jaeckin! It’s the same badly dubbed, funny-for-about-five-minutes shite it’s always been, with ‘Ooh look! Fanny smoke rings! Chortle!’ tired businessman’s humour very much to the delapidated fore. Best bits of this sorry cash cow – sorry, ‘significant cultural event – were the original UK trailers, as voiced by Katie Boyle.
ellauri220.html on line 635: Don deLillo syntyi rotan vuonna hiljaiseen sukupolveen. There were precisely 1,063 full moons after his birth to this day. People with Chinese zodiac Rat are instinctive, acute and alert in nature which makes them to be brilliant businessmen. They can always react properly before the worst circumstances take place. Their strengths are adaptable, smart, cautious, acute, alert, positive, flexible, outgoing, and cheerful. But they can also be timid, unstable, stubborn, picky, lack of persistence, and querulous. Sen sisaruxista ei ole tietoa.
ellauri220.html on line 643: Tizzone. Italian word for black person. Literal meaning is burnt. " So lets get this straight, your'e ditsoon, charcoal briquette. Get the ditsoon mug. ditsoon (rude & offensive) Black-skinned person. Etim. "tizzone" in Italian. Literally meaning "ember". " Yo, you! Yeah you! The ditsoon in the white jacket !"
ellauri220.html on line 671: The Tsar Bomba, or RDS-220 hydrogen bomb, is the largest nuclear bomb in the world today. This astounding thermonuclear bomb was created by the USSR with the goal of creating the largest nuclear weapon in the world, and it still holds the record for the most powerful explosive ever detonated.
ellauri220.html on line 675: The Tsar Bomba in its original form would have created too much fallout to be safe for testing. The design was then modified before the bomb was detonated on the deserted island Novaya Zemlya.
ellauri221.html on line 71: The club was founded in 1762 by William Petty Fitzmaurice, then-Earl of Shelburne, who would later become Marquess of Lansdowne and then Prime Minister from 1782-1783. The club’s initial location was on Pall Mall, a street in the Westminster area of central London, before moving to its current location on St. James’s Street in 1782, a street adjoining Pall Mall.
ellauri221.html on line 73: The club’s name derives from its head waiter, Edward Poodle. Poodles quickly built up a prestigious reputation among London’s powerful and wealthy classes, and its membership reflected this, numbering numerous politicians and members of the British aristocracy. Members have included former British Prime Minister Winston Churchill, John Perfumo (a politician who resigned after the notorious Perfumo affair scandal, whereby he was revealed as having an affair with 19-year-old model Helen Keller), philosopher David Hume, economist and philosopher Adam Smith, and author Ian Fleming, creator of the world’s most famous fictional spy, James Bond.
ellauri221.html on line 75: Fleming used to visit the club for lunch, though it’s not known whether he enjoyed the club’s famous Agent Orange Fool, an indulgent traditional British dessert made with fruit and cream that became synonymous with Poodles. It’s said that Fleming based Blades, a fictional private members’ club in the James Bond series (mentioned in two Bond novels, 1955’s Moonraker and You Only Live Twice in 1964) largely on Poodles. Certainly, the architectural features and opulent décor of Blades described by Fleming in his novels both bear similarities to Poodles.
ellauri221.html on line 110: Narcissistic personality disorder was nearly dropped from the DSM V. Narcissistic personality disorder was first defined in 1967. The DSM-IV defines the essential feature of narcissism as "a pervasive pattern of grandiosity, need for admiration, and lack of empathy that begins in early adulthood and is present in a variety of contexts." It's a definition that was set before the rise of social networking, reality TV, or partisan news channels designed to confirm our every opinion. Perhaps it truly is time to update it.
ellauri221.html on line 116: Narcissism is sine qua non for the American Dream.
ellauri221.html on line 136: Yhdessä kuvassa seisoo mustahuulinen tyttö, jolla on yllään vain karvaisen vatsanaluxen ja rintojen alaosat paljastava paita ja toisen jalan nilkassa vaaleanpunaiset pikkuhousut, joissa lukee baby. Takapepussa lukee isoilla kirjaimilla: not asking for it, eli en pyydä sitä. Kuvatekstissä Tanskanen kirjoittaa: Se alkaa jo lapsena. Joku vetää mua letistä. Aikuiset miehet huutavat perään. Yhtäkkiä mä olen huora kuten Marthe Richter. Viestiboksi täyttyy kikkelikuvista. Joku kahmaisee juhlissa mun persettä ja kaikki ympärillä nauravat. Mä nauran myös: HA HA HA!
ellauri221.html on line 157: An important characteristic of the Dunno trilogy is its heavily didactic nature. Nosov describes this as an effort to teach "honesty, bravery, camaraderie, willpower, and persistence" and discourage "jealousy, cowardice, mendacity, arrogance, and effrontery." Strong political undertones are also present. In addition to general egalitarianism and feminism, communist tendencies dominate the works. The first book takes the reader into a typical Soviet-like town, the second into a communist utopia, and the third into a capitalistic satire. Nosov's captivating and humorous literary style has made his ideologies accessible to children and adults alike.
ellauri221.html on line 269: In an update of a study on empathy originally conducted in 1979, Sara Konrath, a researcher at the University of Michigan’s Institute for Social Research, Ed O’Brien and Courtney Hsing have presented “Changes in Dispositional Empathy in American College Students Over Time: A Meta-Analysis” at the annual convention of Psychological Sciences in Boston (May 28th 2010). In this study they find a drastic difference in today’s student body on campuses from college students of the late 1970s. Today’s students disagree more frequently with such statements as: “I sometimes try to understand my friends better by imagining how things look from their perspective”, or, “I often have tender, concerned feelings for people less fortunate than me.”
ellauri221.html on line 271: Surrounded by anthropogenic ecological disasters, brutal wars, and the threat of destruction looming over the future of the planet itself due to our actions, constructed knowledge, and structured ignorance, it becomes urgent to examine the underlying ontological concepts and the reality from which our children are incarcerated in schools. This research is an attempt to look at what is the knowledge that children get exposed to and my main question is whether identity and civilisation are not the underlying culprits in our alienation from the world. As Tove Jansson shows in her moominbooks, perhaps it is necessary to empathise even with the one who dislikes us and not limit ourselves to people only, but see if “I can often have tender, concerned feelings for anyone (animals and people included) as fortunate or less fortunate than me”.
ellauri221.html on line 296: Goodhead is a scientist and astronaut working undercover for the CIA on Sir Hugo Drax´s Moonraker 5 space shuttle, to gather intelligence on Drax´s plan to exterminate the human race. Bond is also working undercover in Drax´s organization, for the British Secret Intelligence Service, and he gets good head from Jolly, until she introduces him to a centrifugal force chamber, where astronauts get to grips with Gräfenberg spot sucking, and invites him to have a try. Without her knowledge, however, Drax´s henchman, Charlie Chan, tampers with the sucking machine´s controls to send it into overdrive; by the time Goodhead comes, Bond has nearly been killed. Bond later meets Goodhead in her hotel room and is able to guess her identity when he sees standard CIA underwear and dildo gadgetry there. Bond and Goodhead are at first reluctant to bonk together, fighting who is to be on top, but they are working well enough as a 2-person team by the end of the film.
ellauri221.html on line 298: Bond travels to Venice to investigate Venni Glass, a company named in some of Drax´s plans. Bond spots Goodhead there and follows her before re-introducing himself. Later that evening, Bond has to deal with Charlie Chan, then pays Goodhead a French visit, and they spend the night humping joyfully together.
ellauri221.html on line 300: After M tells Bond to take two weeks´ leave, Bond travels to Rio de Janeiro, where he meets Goodhead once more. Jaws, who is now working for Drax, tries to kill them both on a cable car at Sugarloaf Mountain. They escape, but are then captured by other men of Drax´s disguised as paramedics. Bond escapes from the ambulance speeding towards Drax´s base, but leaves Goodhead behind.
ellauri221.html on line 307: James Bond is back for another mission and this time, he is blasting off into space. A spaceship travelling through space is mysteriously hijacked and Bond must work quickly to find out who was behind it all. He starts with the rockets creators, Drax Industries and the man behind the organization, Hugo Drax. On his journey he ends up meeting Dr. Holly Goodhead and encounters the metal-toothed Jaws once again.
ellauri221.html on line 309: A space shuttle called the Moonraker, built by Drax Industries, is on its way to the U.K. when it is hijacked in mid-air and the crew of the 747 carrying it is killed. Bond immediately is called into action, and starts the investigation with Hugo Drax. While at the Drax laboratories, Bond meets the brilliant and stunning Dr. Holly Goodhead, a N.A.S.A. astronaut and C.I.A. Agent who is investigating Drax for the U.S. Government. One of Drax´s thugs, the sinister Chan, attempts to kill 007 at the lab, but when that fails, he follows Bond to Venice and tries again there. Bond and Goodhead follow Drax´s trail to Brazil, where they once again run into the seven-foot Goliath Jaws, a towering giant with metal teeth. Escaping from him, they discover the existence of a huge space station undetected by U.S. or Soviet radar, and a horrible plot by Drax to employ nerve gas in a genocidal project. James and Holly must quickly find a way to stop Hugo Drax before his horrific plans can be put into effect.
ellauri221.html on line 310: A space shuttle is stolen enroute to London and M sends James Bond out to apologize to the shuttle creator, billionaire Hugo Drax. While visiting Drax´s estate, several attempts are made on Bond´s life, making Drax the number one suspect. Bond also meets Dr. Holly Goodhead, a N.A.S.A. scientist, who is also a C.I.A. Agent investigating Drax. Their investigations lead Bond to discover a plot to murder the world´s population so that Drax can repopulate the planet in his image. The chase takes Bond all over the world, California, Brazil, the Amazon James, and, finally, to Drax´s huge space-city over the Earth. Drax, meanwhile, has hired a old friend of Bond to take care of any problems, the steel-toothed killer Jaws.
ellauri221.html on line 311: When a U.S. space shuttle is stolen in a mid-air hijacking, only Bond can find the evil genius responsible. The clues point to billionaire Hugo Drax, who has devised a scheme to destroy all human life on Earth. As Bond races against time to stop Drax´s evil plot, he joins forces with Dr. Holly Goodhead, a N.A.S.A. scientist who is as beautiful as she is brilliant, and 007 needs all the help he can get, for Drax´s henchman is none other Bond´s old nemesis Jaws, the indestructible steel-toothed giant. Their adventure leads all the way to a gigantic space station, where the stage is set for an epic battle for the fate of all mankind.
ellauri221.html on line 378: I´ve left it forevermore
ellauri221.html on line 386: And before too long I know it´s time to go
ellauri221.html on line 425: "Performanssitaiteilija" Pentti-Otto "Härö" Koskinen makaa tietyssä asennossa kadulla. Pulut nokkivat sen pipua. Vitun pellejä. Ei pulut siis vaan nää lippalakkipäät. Mutta tälläset uskontosisällöt on vieraita nykykirjallisuudelle. Eivät trendaa, sixi Nyölenkin on lakannut kirjoittelemasta ja painaa kotona vaan kirjankansia.
ellauri222.html on line 39: ...a man who was a towering intellectual (but short), a charismatic personality (but nasty) and Nobel Prize winner (anti communist) who searched in his writing for an answer (haha what did he find? EFK?) to the spiritual wilderness at the core of the human experience – but also (and above all) a petty man replete with human faults. Tää on tietysti Sale, jonka rusikointi jatkuu tässä Salen dickensiläistä pikareskiromaania lukiessa. Tämä albumi on jatkoa albumille 52, jossa Salea on jo alustavasti rökitetty.
ellauri222.html on line 68: In Leader's Bellow biography Vol 2, “Love and Strife,” the novel “Herzog” is published on the very first page and reaches No. 1 on the best-seller list, supplanting John le Carré’s ‘The Spy Who Came In From the Cold.’ Never again would Bellow, about to turn 50 years old, lack for wealth, power, awards or flunkies to stand by him, ready to take his coat and do his bidding. The temptation for someone in his position was to become an insufferable, spoiled monster. And Bellow quickly gave in to temptation.
ellauri222.html on line 83: “I am an American, Chicago born” begins the famous first sentence of “The Adventures of Augie March.” The author of that sentence was actually an illegal immigrant, Canada born, and the words were written in Paris. Bellow’s father, Abraham Belo, was born in a shtetl inside the Pale of Settlement. He began his career in St. Petersburg as a produce broker, specializing in Egyptian onions and Spanish fruit. The family seems to have been quite well off. Abraham had used a forged document to work in St. Petersburg, and, when this was discovered, he was arrested and convicted. He may have gone to prison. But he managed to escape and, in 1913, to get his family to Canada.
ellauri222.html on line 89: But Chicago was a city of immigrants. It also had a large Jewish population—by 1931, according to Leader, nearly three hundred thousand in a city of 3.3 million. All the Bellow children assimilated happily and all became well off. Saul is often associated with the University of Chicago, where he taught for many years as a member of the legendary Committee on Social Thought. He was a student there, but for less than two years. He had to withdraw for financial reasons (a truck driver was killed in an accident at his father’s coal yard and the insurance had lapsed), and he transferred to Northwestern, from which he graduated in 1937.
ellauri222.html on line 91: In his Op-Ed about the Zulu Tolstoy, Bellow made much of his academic training in anthropology. After leaving Northwestern, he did become a graduate student in anthropology at the University of Wisconsin. But he completed just one course before dropping out and returning to Chicago, where he married a woman, Anita Goshkin, who was studying for a master’s degree in social work, and began his career as a fiction writer and itinerant college teacher. His first job was at Pestalozzi-Froebel Teachers College, on South Michigan Avenue, in downtown Chicago.
ellauri222.html on line 95: He also worked for a time at the Encyclopædia Britannica, on the fifty-two-volume “Great Books of the Western World,” under the editorship of Mortimer J. Adler. Bellow was in charge of editing part of the “Syntopicon,” a two-volume digest of the Great Ideas composed by Adler. He had taken one of Adler’s courses at the University of Chicago and had concluded that it was “tomfoolery,” but he seems to have liked the job.
ellauri222.html on line 99: Bellow published his first short story in 1941. It came out in Partisan Review—marking the start of a relationship that was key to establishing Bellow’s reputation as the intellectuals’ chosen novelist. Bellow visited New York frequently, and lived there at various points, but he was never comfortable in the city. “I congratulated myself with being able to deal with New York,” he told Philip Roth near the end of his life, “but I never won any of my struggles there, and I never responded with full human warmth to anything that happened there.”
ellauri222.html on line 103: In the culture of little magazines, friendship is the last thing to prevent one writer from reviewing the work of another. As a novelist happy to have well-disposed reviewers, Bellow had an obvious stake in these friendships. But the friends had a stake in Bellow, too. As Mark Greif points out in his important new study of mid-century intellectual life, “The Age of the Crisis of Man,” Bellow came on the scene at a time when many people imagined the fate of modern man to be somehow tied to the fate of the novel. Was the novel dead or was it not? Much was thought to depend on the answer. And for people who worried about this Bellow was the great hope. Atlas quotes Norman Podhoretz: “There was a sense in which the validity of a whole phase of American experience was felt to hang on the question of whether or not he would turn out to be a great novelist.”
ellauri222.html on line 105: So even “Dangling Man,” an awkwardly written book about which Bellow later said, “I can’t read a page of it without feeling embarrassed,” was received as a sign that the novel might after all be up to its historic task. “Here, for the first time I think, the experience of a new generation has been seized,” Delmore Schwartz wrote, in Partisan Review. In The New Yorker, Edmund Wilson called “Dangling Man” a “testimony on the psychology of a whole generation.” When Bellow’s second novel, “The Victim,” came out, in 1947, Martin Greenberg, in Commentary, explained that Bellow had succeeded in making Jewishness “a quality that informs all of modern life . . . the quality of modernity itself.” In Partisan Review, Elizabeth Hardwick suggested that Bellow might become “the redeeming novelist of the period.”
ellauri222.html on line 107: This notion that Bellow’s achievement as a novelist was redemptive of the form was a consistent theme in the reviews up through “Herzog.” So was the notion that his protagonists were representatives of the modern condition. After “Herzog,” those reactions largely disappeared. People stopped fretting about the death of the novel, and Bellow’s protagonists started being treated as what they always were, oddballs and cranks. But the critical reception of Bellow’s books in the first half of his career funded his reputation. It cashed out, ultimately, in the Nobel Prize. Nobels are awarded to writers who are judged to have universalized the marginal.
ellauri222.html on line 109: As everyone has said, Bellow not least, “Augie March” was the breakthrough book. Bellow ascribed its origin to a visionary moment. In 1948, he had gone with Anita to Paris for two years, supported by a Guggenheim fellowship. (Bellow hated Paris.) He was at work on a novel called “The Crab and the Butterfly,” which apparently concerned two men arguing in a hospital room. In the version of the epiphany he told to Roth, he was walking to his writing studio one morning when he was distracted by the routine Parisian sight of the street gutters being flushed:
ellauri222.html on line 115: The subject of “Augie March” is the same as the subject of “Dangling Man” and “The Victim”: the danger of becoming trapped in other people’s definition of you. In the case of “Augie March,” the person in danger of being trapped was Saul Bellow. “This was not what being a novelist was supposed to have meant”: he is referring to the expectations of his intellectual backers. He realized that he didn’t want to be the great hope of the novel or to give voice to a generation’s angst. He wanted to write up the life he knew in the way James Joyce had written up the life he knew, and to transform it into a fantastic verbal artifact, a book that broke all the rules.
ellauri222.html on line 121: One day’s ordinary falsehood if you could convert it into silt would choke the Amazon back a hundred miles over the banks. However, it never appears in this form but is distributed all over like the nitrogen in potatoes.
ellauri222.html on line 127: Both books are also “revolts into style,” protests against the formal and moral prudishness of highbrow culture. They are not well-wrought urns, and they do not propose a chastening of the liberal imagination. If they propose anything, it is that the liberal imagination is too chastened already.
ellauri222.html on line 131: In Commentary, Podhoretz complained that the novel lacked development and that its exuberance was forced. He called it a failure. Podhoretz was one of Trilling’s protégés, and Bellow always believed that Trilling was behind the review, although Podhoretz denied it. But Atlas says that the art critic Clement Greenberg, then an editor at Commentary, having recently come over from Partisan Review, claimed that the editors had put Podhoretz up to it. It was felt in New York circles, Greenberg said, that Bellow had gone a little too far.
ellauri222.html on line 135: At Bard, Bellow became close friends with a literature professor named Jack Ludwig. As Leader describes him, Ludwig was an oversized personality, a big man, extravagant, a shameless purveyor of bad Yiddish, and an operator. Ludwig idolized Bellow; people who knew them said that Ludwig wanted to be Bellow. He flattered Bellow, went for long walks with him, started up a literary journal with him, and generally insinuated himself into Bellow’s life. Bellow accepted the proffer of adulatory attentiveness. The couples (Ludwig was married) socialized together. This was the period when Bellow wrote “Seize the Day,” which Partisan Review published in a single issue, in 1956, after The New Yorker turned it down, and “Henderson the Rain King,” published in 1959, a novel whose hero was based on a neighbor of the Bellows in upstate New York.
ellauri222.html on line 141: Devastated, Bellow went to Europe on a cultural-diplomacy junket for the State Department. While abroad, he engaged assiduously in what Leader calls “womanizing.” He returned to Bard, in the summer of 1960, and took up with a visiting French professor named Rosette Lamont. The divorce from Sasha went through in June. For a while, Bellow and Sasha had the same lawyer, who was pleased to be representing both parties in the hottest divorce in town, but eventually Bellow was persuaded to retain his own attorney.
ellauri222.html on line 143: In November, Bellow learned from a possibly overly conscientious babysitter that Sasha and Ludwig were sleeping together. It turned out that the affair had been going on for two and a half years, since the summer of 1958. And although Ludwig was still married, it continued. Adam was living with Sasha while it was going on. Given Bellow’s vulnerabilities, the double betrayal was his worst nightmare come to life. According to Atlas, he talked about getting a gun.
ellauri222.html on line 145: I have just given you the back story and the dramatis personae of “Herzog.” “Herzog” is a novel about a forty-seven-year-old man having a nervous breakdown after learning that his much younger wife, who has left him abruptly, had been cheating on him with his closest friend. The man seeks succor in the arms of a loving, patient, and understanding woman. There is at least one respect in which the novel is not based on real life: Bellow didn’t have a nervous breakdown. He wrote “Herzog” instead.
ellauri222.html on line 147: He also got married again, in 1961, to Susan Glassman, another celebrated beauty, this time eighteen years younger. (Glassman was a former girlfriend of Philip Roth, who said that the transfer of affections “turned out to be the best thing that ever happened to me and the worst thing that ever happened to Saul.” The marriage lasted five years; she was still taking Bellow to court in 1981.)
ellauri222.html on line 153: Howe wrote that “Herzog” was a novel “driven by an idea”—the idea that modern man can overcome alienation and despair. Howe could see the appeal of this idea, but he was worried that it might not have been “worked out with sufficient care.” The reviewer in the Times Book Review thought that the novel offered “a credo for the times.” “The age is full of fearful abysses,” the reviewer explained. “If people are to go ahead, they must move into and through these abysses,” and so on.
ellauri222.html on line 155: Bellow must have been tickled to death. The inventive feature of “Herzog” is a series of letters that the protagonist, in his misery, composes not only to Madeleine and Gersbach but to famous people (like President Eisenhower) and philosophers (like Heidegger and Nietzsche). These long letters, unfinished and unmailed, are sendups of an intellectual’s effort to understand human behavior by means of the conceptual apparatus of Mortimer Adler’s Great Books. Herzog is a comic figure, a holy fool, a schlimazel with a Ph.D. The whole point of his story is that when you are completely screwed the best you can hope for is a little sex and sympathy. The Western canon isn’t going to be much help.
ellauri222.html on line 159: And it got even better. Jack Ludwig reviewed the novel. He informed readers of Holiday that “the book is a major breakthrough.” By no means should it be read as autobiography—“as if an artist with Bellow’s enormous gifts were simply playing at second-guessing reality, settling scores.” No, in this book, Ludwig wrote, “Bellow is after something greater.” The greater something turns out to be “man’s contradiction, his absurdity, his alienation,” and so on. It was pretty chutzpadik, as even Bellow had to admit. But by then he was laughing all the way to the bank.
ellauri222.html on line 161: You can see the biographical problem. From the beginning, Bellow drew on people he knew, including his wives and girlfriends and the members of his own family, for his characters. In “Augie March,” almost every character—and there are dozens—was directly based on some real-life counterpart. Most of “Herzog” is a roman à clef. Leader therefore decided to treat the novels as authoritative sources of information about the people in Bellow’s life. When Leader tells us about Jack Ludwig and Sondra Tschacbasov, he quotes the descriptions of Gersbach and Madeleine in “Herzog.” In the case of the many relatives with counterparts in “Augie March,” this can get confusing. You’re not always sure whether you’re reading about a person or a fictional version of that person.
ellauri222.html on line 163: One reason for reading biographies of writers like Bellow, who draw from people in their own lives, is to learn what those people were really like, or at least what they were like to someone who is not Bellow. You often can’t do that with Leader’s biography. Leader also wants to assess Bellow’s accomplishment as a novelist. He has to keep three balls in the air at once: the biographical story, an interpretation of the fiction as autobiography, and a consideration of the fiction as fiction. That’s why his book is so long.
ellauri222.html on line 165: Structure was always Bellow’s weak point. One of his first editors at Partisan Review, Dwight Macdonald, worried about what he called a “centerless facility.” Podhoretz was not wrong about the problem of shapelessness in “Augie March.” The novel’s antic style is like a mechanical bull. For a few hundred pages, Bellow is having the time of his life, letting his invention take him where it will. By the end, he is just hanging on, waiting for the music to stop. It takes the story five hundred and thirty-six pages to get there.
ellauri222.html on line 167: Leader thinks that Bellow plunged into his books and wrote on sheer enthusiasm, then surfaced after a hundred pages or so and wondered how to get back to shore. There is very little moral logic to his stories. Things just happen. (A major exception is “Seize the Day,” which is formally perfectly realized. But that book is a novella, a day in the life. It doesn’t require a plot.)
ellauri222.html on line 169: “Herzog,” too, sags in the middle, a long episode in which Herzog reconnects with Ramona. But Bellow came up with a brilliant solution for the second half. Waiting in a courthouse to see his lawyer, Herzog sits in on a trial. A woman and her boyfriend are being tried for murdering her small child, whom they have tortured and beaten to death. The woman is mentally unfit; Herzog hears evidence that she has been diagnosed with a lesion on her brain. (A diabolical touch: Sasha had been diagnosed with a brain lesion.)
ellauri222.html on line 173: Actually, these episodes were not entirely invented. Bellow lifted them straight out of “The Brothers Karamazov.” A child tortured by its parents is Ivan Karamazov’s illustration of the problem of evil: what kind of God would allow that to happen? And Herzog with his gun at the window is a reënactment of Dmitri Karamazov, the murder weapon in his hand, spying through the window on his father. Dmitri is caught and convicted of a murder he desired but did not commit. “Herzog,” though, is a comedy. The next day, Herzog gets in a minor traffic accident and the cops discover the loaded gun in his car. But, after some hairy moments in the police station, he is let go. Desperately searching the Great Books for wisdom, Herzog briefly finds himself living in one. He can’t wait to get out.
ellauri222.html on line 209: Greg's mother was Anita Goshkin, Saul's first wife, whose family had emigrated to the US from the Crimea after the pogroms, as Bellow's own antecedents had left Lithuania for Canada. They ended up in Chicago, where Saul would become one of the city's most famous sons and where, in 1935, he met Anita at summer school. Anita oli niin tavis ettei siitä ole edes nettikuvia. Tollanen Liisa Karhunen.
ellauri222.html on line 221: Bellow was born Solomon Bellow in Lachine, Quebec, in 1915, two years after his parents had arrived there from St Petersburg. When he was nine, the family moved to the Humboldt Park neighbourhood of Chicago. His mother, Liza, died when Saul was 17, but not before she had passed on to him her love of the Jewish Bible (he learned Hebrew at four). His first serious critical success was The Adventures of Augie March (1953), but it was not until his 1964 novel, Herzog, became a bestseller that he earned any real money. His elder brothers, both businessmen, were by this time making serious cash, and regarded him, he once said, as "some schmuck with a pen". Mary Cheever, the wife of John Cheever, believed the two got on so well because "they were both women-haters". He has nothing good to say about feminism. Bellow has a go at Hannah Arendt and Mary McCarthy (the one is "rash", the other "stupid"). In 1994, however, he ate a poisonous fish in the Caribbean, and fell into a coma that lasted five weeks. He dreaded a loss of virility.
ellauri222.html on line 223: For a man for such small balls, he had huge needs. The writing life needed to be supported. He failed his children; he left them, and it was a wound he carried around like a medal. He knew the cruelty of this. At the very end, though he was not Rosie's father (oops), he was in the house. He and Rosie would watch The Lion King together: in the final, unpleasant stages of his last illness, he was at the point where he didn't mind watching that same film over and over. I was somehow managing Rosie and Saul in the same way." Do they have a relationship with Saul's sons? Not really. Rosie has special needs, and Jänis is focused very much on her. Their house is cozy, not grand, there just happen to be photographs of a Nobel laureate on almost every shelf. Guess which one?
ellauri222.html on line 225: Jänisrouva sanoi jälkikäteen: He did not want to hurt the people he loved. (Lucky they were so few of them. At 17, he said he hated himself more than melodrama or even spinach.) There wasn't a single part of my being that wasn't able to open up to him (Yeah, I bet). Jänis Bellow was born in Canada. Bellow was one of her professors. She came from a small place, but not too small for Saul to enter. He wasn't exactly tall, but he had this broad upper body, these giant arms, like a sloth."
ellauri222.html on line 231: this time the overall effect was not satisfactory. I was particularly aware of the absence of distance that the writer must put space between himself and the characters in his book. There should be a certain detachment from the writer's own passions. I speak as one who in Herzog committed the same sin. There I hoped that comic effects might protect me. Nevertheless I crossed the border too many times to raid the enemy camp. But then Herzog was a chump, a failed intellectual and at bottom a sentimentalist. In your case, the man who gives us Eve and Sylphid is an enragé, a fanatic-for-real.
ellauri222.html on line 233: But that's not the outstanding defect of IMAC. Your reader, out of respect for your powers, is more than willing to go along with you. He will not, as I was not, be able to go along with your Ira, probably the least attractive of all your characters. I assume that you can no more bear Ira than the reader can. But you stand loyally by this cast-iron klutz – a big strong stupid man who attracts you for reasons invisible to me.
ellauri222.html on line 243: One of your persistent themes is the purgation one can obtain only through rage. The forces of aggression are liberating, etc. And I can see that as a legitimate point of view. OK if your characters are titans. But Eve is simply a pitiful woman and Sylphid is a pampered, wicked fat girl with a bison hump. These are not titans.
ellauri222.html on line 245: There aren't many people to whom I can be so open. We've always been candid with each other and I hope we will continue, both of us, to say what we think. You'll be sore at me, but I believe you won't cast me off for ever. Love, Shlomo.
ellauri222.html on line 291: the forked tongue of a wise
ellauri222.html on line 316: William's claim to the English throne derived from his familiar sodomist relationship with the childless Anglo-Saxon king Edward the Confessor, who may have encouraged William's hopes for the throne. Edward died in January 1066 and was succeeded by his brother-in-law Harold Godwinson. The Norwegian king Harald Hardrada invaded northern England in September 1066 and was victorious at the Battle of Fulford on 20 September, but Godwinson's army defeated and killed Hardrada at the Battle of Stamford Bridge on 25 September. Three days later on 28 September, William's invasion force of thousands of men and hundreds of ships landed at Pevensey in Sussex in southern England. Harold marched south to oppose him, leaving a significant portion of his army in the north. Harold's army confronted William's invaders on 14 October at the Battle of Hastings. William's force defeated Harold, who was killed in the engagement, and William became king.
ellauri222.html on line 323: The Spanish word for eagle, as Augie learns, is águila, and the similarity between that word and Augie’s name invites a comparison between the eagle and the man. Both the eagle and Augie are adopted and trained by others for schemes they barely understand. And both the eagle and Augie prove to be sensitive creatures, not quite vicious enough to succeed in a Machiavellian world. The episode with the eagle can be read as a metaphor for one of the main themes of the book: nature as destiny. Ultimately, neither the eagle nor Augie does what others expect them to do, but follow their own nature. No tästähän me ollaan jo puhuttu.
ellauri222.html on line 325: The foremost theme in The Adventures of Augie March is the search for identity. Unsure of what he wants from life, Augie is pulled along into the schemes of friends and strangers, trying on different identities and learning about the world through jobs ranging from union organizer to eagle trainer to book thief. His path seems random, but as Augie notes, quoting the Greek philosopher Heraclitus, “a man’s character is his fate.” As Augie goes through life, knocking on various doors, these doors of fate open up for him as if by random, but the knocks are unquestionably his own. In the end of the novel, Augie defines his identity as a “Columbus of those near-at-hand,” whose purpose in life is to knock some eggs. Augie notes that “various jobs” are the Rosetta stone, or key, to his entire life. Americans define themselves by their work (having no roots, family or land to stick to), and Augie is a sort of vagabond, trying on different identities as he goes along. Unwilling to limit himself by specializing in any one area, Augie drifts from job to job. He becomes a handbill-distributor, a paperboy, a Woolworth’s stocker, a newsstand clerk, a trinket-seller, a Christmas helper at a department store, a flower delivery boy, a butler, a clerk at fine department stores, a paint salesman, a dog groomer, a book thief, a coal yard worker, a housing inspector, a union organizer, an eagle-trainer, a gambler, a literary researcher, a business machine salesman, a merchant marine, and ultimately an importer-exporter working in wartime Europe. Augie’s job changing is emblematic of the social mobility that is so quintessentially American. Augie is the American Everyman, continually reinventing himself, like Donald Duck. Olemme kaikki oman onnemme Akuja, joopa joo. Yrmf, olet tainnut mainita. You are telling me!
ellauri222.html on line 327: Grandma Lausch tells Augie, “The more you love people the more they’ll mix you up. A child loves, a person respects. Respect is better than love.” Which is really better, respect or love? The two brothers, Augie and Simon, are on opposite sides of this argument. Augie identifies himself on the side of love. An idealist with a soft heart, he is almost comically susceptible to falling in love, and openly shows his sympathy, even toward the small lizards that are killed by the eagle Caligula. Augie’s vision for an orphan home and academy is driven by his motivation to share love. Simon, on the other hand, prefers respect. He marries Charlotte and stays with her because he admires her business sense, not because he feels romantic love for her. He doesn’t care whether the men at the club love him. In fact, he knows they hate him. But this doesn’t matter to him as long as he is respected. Ultimately, Simon is richer and more successful, but Augie seems happier. What's love got to do with it. What a reptile.
ellauri222.html on line 329: At the end of the novel, Augie reflects on his vagabond existence and laughs aloud. “That’s the animal ridens in me,” he says, “forever rising up.” He dreaded a loss of virility.
ellauri222.html on line 331: One of the major themes of the novel is the human tendency toward dishonesty. Augie is not a particularly honest character. He cheats, he steals, and lies quite frequently. Dishonesty characterizes many of the other characters in the novel, including Grandma, Einhorn, Mimi (who lies to doctors that she thinks her pregnancy abnormal), Stella, Agnes, and Mintouchian. The only characters who do not lie or cheat are the simple-minded Mama and Georgie. Lying appears necessary for people to survive in a Machiavellian world. As Mintouchian puts it: “I’m a great admirer of our species. I stand in awe of the genius of the race. But a large part of this genius is devoted to lying and seeming what you are not.” The ethics of the American Jew. The book starts with a lie: I am an American, Chicago born."
ellauri222.html on line 353: Betzhevski is a red-headed Polish barber and tenant of Einhorn’s who leads a protest against Einhorn for his unethical behavior as a landlord. Einhorn evicts him.
ellauri222.html on line 365: Borg is Simon’s boss at the newsstand in the La Salle Street Station. Augie works for him but is fired because he allows customers to shortchange him.
ellauri222.html on line 401: Einhorn is a highly intelligent and wealthy real-estate broker whom Augie goes to work for while still a junior in high school. As Einhorn is crippled and wheelchair-bound, Augie carries him to and from the car and assists him in other daily activities. Einhorn loses almost everything in the great stock market crash, but works hard to build his business up again.
ellauri222.html on line 413: Thea, the elder of the two Fenchel sisters, is a glorious-looking girl with kinky black hair and a passionate spirit. She falls in love with Augie at a mineral spring resort, but Augie is in love with her sister, Esther. Thea later comes to find Augie in Chicago, and the two move to Mexico together. Thea, whose name is Greek for “goddess,” is an eccentric woman with wild ideas; she wants to hunt with an eagle and catch poisonous snakes. In the end she finds Augie too ordinary for her. After they part ways, she marries an Air Force captain.
ellauri222.html on line 421: An employee of the Einhorns, the pretty and promiscuous Lollie is also William Einhorn’s mistress for a time. She leaves the family’s employ after the stock market crash and ends up being killed by a boyfriend.
ellauri222.html on line 429: Hooker Frazer is Mimi’s lover and the father of her unborn child. When Augie first meets him, Frazer is a graduate assistant in political science, a Communist intellectual. Later, he is in Mexico working as a secretary for the exiled Leon Trotsky, and in China working as an intelligence agent. Finally, Augie meets him in Paris, where he is working for the World Educational Fund. Augie greatly admires Frazer’s prodigious intellect.
ellauri222.html on line 433: Sophie Geratis is a beautiful Greek girl who works as a chambermaid. Augie meets her when he is working as a union organizer, and the two become lovers. Sophie is engaged to someone else and Augie leaves her to go with Thea. They reunite later, but Augie leaves her again for Stella.
ellauri222.html on line 441: Grammick is Mimi’s friend the union organizer. Augie works with him before going to Mexico.
ellauri222.html on line 453: Jacqueline is the ugly but proud housemaid who works for Stella and Augie in Paris. When she declares to him that it is her dream to go to Mexico, Augie breaks out laughing. He finds it both ridiculous and wonderful that such a used-up, ugly-looking girl has such an indomitable spirit.
ellauri222.html on line 473: Jimmy Klein is a boyhood friend of Augie’s; Grandma Lausch doesn’t approve of him. He is sociable and spirited, slight and dark-faced, witty-looking. Augie is welcome at Jimmy’s house and gets to know his whole family, who are all friendly and generous with gifts and money. Jimmy and Augie get into trouble for stealing money at Deever’s department store, where they work during the Christmas season. Years later, Jimmy catches Augie stealing books. He reveals that he has taken a rough path in life: he got a girl pregnant and had to marry her.
ellauri222.html on line 513: Charlotte Magnus is Simon’s wife and heiress to a coal fortune. Simon marries her for the money, but grows to respect Charlotte, as she is a practical woman with a good head for business. She is also emotionally strong. When she learns of Simon’s infidelity, she deals with it swiftly and decisively. Charlotte is unable to have children.
ellauri222.html on line 517: A cousin of Simon’s wife Charlotte, Lucy becomes Augie’s steady girlfriend. A pretty, rich, shallow girl who likes to have fun, she doesn’t seem to have deep feelings for Augie. She breaks off the relationship when she hears that Augie has taken Mimi for an abortion.
ellauri222.html on line 521: Augie, the hero of the novel, is a Jewish-American boy coming of age in Depression-era Chicago. Since their father abandoned the family, Augie and his two brothers are raised by their slow-witted mother and surrogate “Grandma” Lausch. Augie, good-looking with “tall hair” and green-gray eyes, is a soft-hearted young man whose sympathy for others often gets him into trouble. He holds a variety of jobs throughout his life and learns from different people he encounters. People tend to “adopt” Augie and try to groom him into the person they want him to be, but he really wants to become his own person. The name Augie is short for “August,” which means “Great.” Augie has a desire for greatness, but he has no idea of how to do it, thinking it beyond his ability to “breathe the pointy, star-furnished air at its highest difficulty.” He goes along through life repeating the same mistakes. In the end, Augie realizes that his life has been a voyage of discovery. Whether or not he has been a success, he doesn’t know, but he will continue with unquenchable optimism and hope, “forever rising up.”
ellauri222.html on line 529: Augie’s mother is “simple-minded,” gentle, and meek, with few teeth left. She allows herself to be ruled by Grandma Lausch and later, by her son Simon. After Mama goes blind, Simon sells her home to get money, and she ends up in a home. The one-time Mama stands up for herself is when she insists on bringing her white cane to Simon’s wedding, against the wishes of Simon, who appears ashamed of her disability. Later in her life, she lives in a luxurious bourgeois style, taken care of by Simon.
ellauri222.html on line 533: Simon is Augie’s older brother. Tall, good-looking, and blond, Simon has a self-assurance and sense of direction that Augie does not. He thinks Augie is too soft-hearted. After being jilted by his girlfriend Cissy Flexner, Simon marries the coal heiress Charlotte Magnus and becomes rich through multiple business ventures. Simon is very successful, but not content. Although he respects Charlotte for her business sense, his marriage lacks romantic love. His mistress, Renée, uses him for his money. Augie pities him because he cannot have children.
ellauri222.html on line 537: Harold Mintouchian is a wealthy, distinguished Armenian lawyer and international businessman who is the married lover of a friend of Stella’s and becomes a close friend and mentor of Augie. At the end of the novel, Augie works for him as a black market trader in Europe. Augie looks up to the older man as “a sage, prophet, or guru, a prince of experience with his jewel toes” and seeks his wisdom. Mintouchian, who has seen much of the darker side of human nature through his law practice, has more realistic ideas than the love-bitten Augie about what to expect from human relationships. Secrecy and lies, he tells Augie, are unavoidable. “Mind you, I’m a great admirer of our species. I stand in awe of the genius of the race. But a large part of this genius is devoted to lying and seeming what you are not.” He confesses to Augie that his mistress, Agnes, is keeping secrets from him, while he is keeping secrets from his wife.
ellauri222.html on line 569: Oliver is Stella’s boyfriend in Mexico. A vain, jealous man, he keeps tight control of Stella. He is arrested for tax evasion.
ellauri222.html on line 577: Padilla is a classmate of Augie’s. Born in the slums of Mexico, he is a genius of mathematical physics. He steals books for money and gets Augie involved in that, too.
ellauri222.html on line 581: Paslavitch is a friendly Yugoslavian and Communist sympathizer who lives in a neighborhood of Mexico City. Augie lives with him for a time after breaking up with Thea.
ellauri222.html on line 597: A miserly millionaire with a stuttering problem, Robey is working on a book he calls The Needle’s Eye, an investigation into the nature and source of happiness. He hires Augie as a research assistant. As Augie listens to Robey discuss his book idea, he finds that the man makes sense only part of the time. He realizes that Robey is a “crank” who only wants someone to be an ear for his half-baked ideas.
ellauri222.html on line 617: Mildred Stark is a crippled girl who goes to work for Einhorn after the stock-market crash and becomes his mistress. She is aged about thirty and heavy, but Einhorn is flattered that she is in love with him. Mildred dislikes Augie.
ellauri222.html on line 629: Owner of the Star Theatre, Sylvester hires young Augie to work for him by handing out bills. He later loses the theater and becomes an active member of the Communist party. Augie meets up with Sylvester in Mexico where he is working as a bodyguard for the exiled Leon Trotsky. Sylvester also comes to Augie’s wedding in New York.
ellauri222.html on line 633: Talavera is a handsome young Mexican whose father owns the taxi service in Acatla. He hangs around Augie and Thea. Augie later learns that he was a former lover of Thea’s.
ellauri222.html on line 637: Clem, the younger of Tambow’s two sons, and the cousin of Jimmy Klein, is a good friend to Augie. He is an easy spender and refuses to work, preferring to beg money off his father. When his father dies, he inherits his money. He has a crush on Mimi. Clem eventually goes to the University of Chicago, earning a degree in psychology, and invites Augie to join him in a counseling practice. Augie has a great deal of affection for Clem. Clem is the audience for Augie’s speech about “axial lines.”
ellauri222.html on line 645: Tambow is Jimmy Klein’s uncle, a “big wheel” in Republican ward politics. Jimmy and Augie pass out campaign literature and do other odd jobs for him. Tambow is divorced and his own sons, Donald and Clem, refuse to work for him. He dies and leaves all his money to Clem and Donald.
ellauri222.html on line 649: The mother of Donald and Clem, Mrs. Tambow has remarried. She is handsome and dignified, with black curly hair and a pince nez. Clem teases her for being lecherous. He thinks his mother even lusts for Augie.
ellauri222.html on line 669: Wily and his 2 hens were great fans of bondage. "The only hope for peace is to teach people who are full of pep and unbound force to enjoy being bound... Only when the control of self by others is more pleasant than the unbound assertion of self in human relationships can we hope for a stable, peaceful human society... Giving arse to others, being controlled by them, submitting to other people cannot possibly be enjoyable without a strong erotic element."
ellauri222.html on line 671: In a 1943 issue of The American Scholar, Marston wrote: "Not even girls want to be girls so long as our feminine archetype lacks force, strength, and power. Not wanting to be girls, they don't want to be tender, submissive, peace-loving as good women are. Women's strong qualities have become despised because of their weakness. The obvious remedy is to create a feminine character with all the strength of Superman plus all the allure of a good and beautiful woman."
ellauri222.html on line 673: Marston's character was a native of an all-female utopia of Amazons who became a crime-fighting U.S. government agent, using her superhuman strength and agility, and her ability to force villains to submit and tell the truth by binding them with her magic "lasso". Wonder Woman's golden "lasso" and Venus Girdle in particular were the focus of many of the early stories and have the same capability to reform people for good in the short term that Transformation Island and prolonged wearing of Venus Girdles offered in the longer term. The Venus Girdle was an allegory for Marston's theory of "sex love" training, where people can be "trained" to embrace submission through eroticism.
ellauri222.html on line 677: William Moulton Marston died of cancer on May 2, 1947, in Rye, seven days before his 54th birthday. After his death, Elizabeth and Olive continued to live together until Olive's death in 1990, aged 86; Elizabeth (The Wonder Woman) died in 1993, aged 100.
ellauri222.html on line 701: Augie on tyyten kirjoitettu ulkomailla, enimmäxeen Ranskassa. Se kyllä näkyy siitä. Samanlaista expatriaattifiilistä kuin Ernestolla. Bellow traveled widely throughout his life, mainly to Europe, which he sometimes visited twice a year. As a young man, Bellow went to Mexico City to meet Leon Trotsky, but the expatriate Russian revolutionary was assassinated the day before they were to meet.
ellauri222.html on line 705: Before discussing some of the minor characters in this story, it should be borne in mind that each of them can be analyzed in connection with Candide who may accept or reject their beliefs or principles. Among such supplementary characters, we can single out Lord Pococurante. To a certain degree, even his name is symbolic; the word “pococurante” is of Italian origin and it can be translated into English as indifferent. He perfectly corresponds to his name. At the very beginning of the fifteenth chapter, Voltaire makes the reader feel that Lord Pococurante is tired of everything. He says, “I make them lie with me sometimes, for I am very tired of the ladies of the town, of their coquetries, of their jealousies, of their quarrels, of their humors, of their pettinesses, of their pride, of their follies” (Voltaire, 70)
ellauri222.html on line 711: The question arises why Voltaire inserts such a character in the novella, and what functions he performs in the story. On the one hand, Lord Pococurante embodies the then French aristocracy, the social class, surfeited with everything. The author attracts the reader’s attention to a very curious paradox: people, who live in luxury, cannot enjoy it. Though it is not explicitly stated by Voltaire, such people are doomed to failure. At this point, we can say with certainty that Voltaire is prophetic in this novella.
ellauri222.html on line 713: Another aspect, which should be discussed, is perfectionism. The author emphasizes that such a worldview can be very dangerous if the person does not keep the sense of proportion, as it is with Lord Pococurante. He is not able to see the beauty of things that surround him. His criticism can be only destructive, though Pococurante identifies drawbacks; he does put forward any suggestions, which may prove useful.
ellauri222.html on line 715: Apart from that, this character demands perfection only from other people, he never attempts to apply this principle to himself and it makes him a slightly comic figure. Lord Pococurante is neither artist, nor writer, but he takes faults with the world masterpieces, which is absurd in its core. Nevertheless, many people deem themselves quite competent for criticizing, having never created any work of art.
ellauri222.html on line 723: Saul Bellow is widely recognized as America's preeminent living novelist. His fiction, which is as intellectually demanding as it is imaginatively appealing, steadfastly affirms the value of the human soul while simultaneously recognizing the claims of community and the demoralizing inauthenticity of daily life. Refusing to give in to the pessimism and despair that threaten to overwhelm American experience, Bellow offers a persistently optimistic, though often tentative and ambiguous, alternative to postmodern alienation. In their struggle to understand their past and reorder their present, his protagonists chart a course of possibility for all who would live meaningfully in urban American society and make loads of money.
ellauri222.html on line 727: The first novel to display Bellow's characteristic expansiveness and optimism, The Adventures of Augie March presents a dazzling panorama of comically eccentric characters in a picaresque tale narrated by the irrepressible title character, who defends human possibility by embracing the hope that "There may gods turn up anywhere." Subsequent novels vary in tone from the intensity of Seize the Day to the exuberance of Henderson the Rain King to the ironic ambiguity of Herzog, but all explore the nature of human male freedom and the tensions between the individual's need for self and the needs of society. Augie March, Tommy Wilhelm, Eugene Henderson, and Moses Herzog all yearn to please themselves by finding the beauty in life. By creating these highly individualistic characters and the milieu in which they move, Bellow reveals the flashes of the extraordinary in the ordinary that make such fun possible and rejects the attitude that everyday life must be trivial and ignoble. It is like that just for the losers.
ellauri222.html on line 729: This grooming of the self paradoxically requires looking out for number 1. Nowhere is this fact more vividly portrayed than in Henderson the Rain King. Driven in the beginning by a relentless inner voice that repeats, "I want! I want!," Henderson's egoistic absorption in his material success ironically alienates him from himself. Hitching his family to seek fundamental truths in the wilderness of Africa, he discovers the arse loving relationship that men need with nature and with each other and symbolically surrenders his self by accepting responsibility for a lion cub and an orphan child.
ellauri222.html on line 733: In their quest to find the beaver that gives meaning to life, Bellow's protagonists must also come to terms with death. The message Bellow conveys in almost all of his novels is that one must fear death to know the meaning of life and what it means to be human. Henderson overcomes his fear of death when he is buried and symbolically resurrected in the African king Dahfu's experiment. Similarly, in Seize the Day, Tommy Wilhelm confronts death in a symbolic drowning. Charlie Citrine in Humboldt's Gift echoes Whitman in viewing death as the essential question, pointing out that it is only through death that Sauls can complete the cycle of life by liberating self from the body. Bellow's meditations on death darken in Mr. Sammler's Planet and The Dean's December. While the title character in Mr. Sammler's Planet eagerly awaits the death of the person he most values in the world, Bellow contemplates the approaching death of Western culture at the hands of those who have abandoned humanistic values. The Dean's December presents an apocalyptic vision of urban decay in a Chicago totally lacking the comic touches that soften Charlie Citrone's portrait of this same city as a "moronic inferno" in Humboldt's Gift. An uncharacteristically bleak yarn from he old standup comic. With More Die of Heartbreak and the recent novellas, however, Bellow returns to his more characteristic blend of pathos and farce in contemplating the relationship between life and death. In the recent Ravelstein, Bellow once again charts this essential confrontation when Saul recounts not only his best friend's death from AIDS but also his own near-death experience from food poisoning. Through this foreground, in a fictionalized memoir to his own gay friend Allan Bloom, Bellow reveals the resilient love and tenderness that offer the modern world its saving grace.
ellauri222.html on line 749:
When would sprightly be a good substitute for gay?
ellauri222.html on line 757: Because Bellow refuses to devalue human potential in even his bleakest scenarios, his novels often come under attack for their affirmative endings. Augie hails himself as a new Columbus, the rediscoverer of America; Henderson, while triumphantly returning home with his new charges, dances with glee, "leaping, leaping, pounding, and tingling over the pure white lining of the grey Arctic silence." Herzog inexplicably evades his fate, emerging from the flux of his tortured mind to reclaim his sanity and his confidence in the future. Yet, the victories of Bellow's heroes are not unqualified, but rather as ambiguous and tenuous as is the human condition itself. As a new Columbus, Augie speaks from exile in Europe; in holding the orphan child, Henderson recalls the pain of his separation from his own father; by renouncing his self-pity and his murderous rage at his ex-wife Madeleine, Herzog reduces but does not expiate his guilt. Nonetheless, these characters earn whatever spiritual victory they reap through their penes and their refusal to succumb to doubt and cynicism. Through their perseverance in seeking the truth of human existence, they ultimately renew themselves by transcending to an intuitive spiritual awareness that is no less real because it must be taken on faith.
ellauri222.html on line 759: In all of Bellow's works, an appreciation of the cultural context in which his protagonists struggle is essential to understanding these characters and their search for renewal. Bellow's vision centers almost exclusively on Jewish male experience in contemporary urban America. Proud of their heritage, his heroes are usually second-generation Jewish immigrants who seek to discover how they can live meaningfully in their American present while honoring their skinless knobs. Much of their ability to maintain their belief in humanity despite their knowledge of the world can be attributed to the affirmative nature of the Jewish culture. Bellovian heroes live in a WASP society in which they are only partially assimilated. However, as Jews have done historically, they maintain their concern for morality and community despite their cultural displacement.
ellauri222.html on line 761: Though in some ways separated from American society, Bellow's protagonists also strongly connect their identity with America. Augie begins his adventures by claiming, "I am an American, Chicago born—Chicago, that somber city." Almost all of Bellow's novels take place in an American city, most often Chicago or New York. Through his depiction of urban reality, Bellow anchors his novels in the actual world, and he uses the city as his central metaphor for contemporary materialism. Although recognizing the importance of history and memory, Bellow's novels maintain a constant engagement with the present moment. His characters move in the real world, confronting sensuous images of urban chaos and clutter that often threaten to overwhelm them. Looking down on the Hudson River, Tommy Wilhelm sees "tugs with matted beards of cordage" and "the red bones of new apartments rising on the bluffs." Sammler denounces contemporary New Yorkers for the "free ways of barbarism" that they practice beneath the guise of "civilized order, property rights [and] refined technological organization." In Humboldt's Gift, which is replete with images of cannibalism and vampirism, Charlie Citrone sees Von Trenck, the source of his material success, as "the blood-scent that attracted the sharks of Chicago." Acknowledging the influence of the city on his fiction, Bellow himself has remarked, "I don't know how I could possibly separate my knowledge of life such as it is, from the city. I could no more tell you how deeply it's gotten into my bones than the lady who paints radium dials in the clock factory can tell you." However, although the city serves to identify the deterministic social pressures that threaten to destroy civilization, Bellow's heroes refuse to become its victims and instead draw on their latent nondeterministic resources of vitality to reassert their uniquely American belief in individual freedom, as well as their faith in the possibility of community.
ellauri222.html on line 763: Except for Clara Velde in A Theft, the protagonists in Bellow's novels and novellas are all male. The Bellovian hero typically seeks erotic pleasure, emotional security, and egoistic confirmation from the women in his life. In marriage, his relationships with women are conflicted, and he often retreats from his role as husband to a sensuous but selfish and demanding wife who paradoxically represents both his yearning for freewheeling sex happiness and society's pressure to relinquish the freedom so essential to his self-realization. Like his male characters who all are Saul lookalikes, Bellow's females are often interchangeable and serve roles of little dramatic import. However, although the author has come under increasing criticism for his superficial treatment of women, his depiction of women and male-female relationships serves to reinforce the psychological crisis that each male protagonist must negotiate to empty their scrotums so as to achieve peace and fulfillment.
ellauri222.html on line 765: Stylistically, Bellow's fiction reflects some of the same tensions that his protagonists seek to balance. His concern with social and personal destruction has been traced to the common run of European writers such as Flaubert, Dostoevsky, Kafka, Sartre, and Camus. But Bellow's fiction also has many ties to the American literary tradition. His neotranscendentalism (what? Emersonian tomfoolery I guess), his identification with America, and the loose form of his most acclaimed novels link him most obviously to Emerson and Whitman.
ellauri222.html on line 775: Transcendentalism is a very formal word that describes a very simple idea. People, men and women equally, have knowledge about themselves and the world around them that "transcends" or goes beyond what they can see, hear, taste, touch or feel.
ellauri222.html on line 785: An intensely intellectual writer who peppers his novels with allusions, Bellow draws on many cultural traditions in his analysis of both the sources of American experience and its present manifestations. His fiction fully documents the decline of Western civilization without conceding its obvious demise, and the ambiguity and tenuousness of even his most positive endings balance sadness and comic skepticism with the steadfast faith that he the artist can effect coherence and order, or failing that a lot of cash, out of the chaos of modern experience. His tip for success: kusettakaa minkä jaxatte! For his achievement in confronting the modern existential dilemma with compassion and humor, Bellow's place in twentieth-century American literary history seems assured by drooling groupies like myself.
ellauri222.html on line 803: British critics tend to regard the American predilection for Big Novels as a vulgar neurosis — like the American predilection for big cars or big hamburgers. Oh God, we think: here comes another sweating, free-dreaming maniac with another thousand-pager; here comes another Big Mac. First, Dos Passos produced the Great American Novel; now they all want one. Yet in a sense every ambitious American novelist is genuinely trying to write a novel called USA. Perhaps this isn’t just a foible; perhaps it is an inescapable response to America – twentieth-century America, racially mixed and mobile, twenty-four hour, endless, extreme, superabundantly various. American novels are big all right, but partly because America is big too. You need plenty of nerve, ink and energy to do justice to the place, and no one has made greater efforts than Saul Bellow. In 1976 Bellow was awarded the Nobel Prize for Literature, praised by the Swedes ‘for human understanding and subtle analysis of contemporary culture’. Many times in Bellow’s novels we are reminded that ‘being human’ isn’t the automatic condition of every human being. Like freedom or sanity, it is not a given but a gift, a talent, an accomplishment, an objective. The busiest sections of the Chicago bookstores, I noticed, were those marked ‘Personal Growth’.
ellauri222.html on line 807: Amiswiixi on brittiläinen kirjailija. Hänen isänsä oli kirjailija Kingsley Amis. Kingsleyn isä oli mamu ilkimys kuten Salenkin. Amis valmistui parhailla arvosanoilla Oxfordin yliopistosta pääaineenaan englannin kieli. Kirjailijan uransa lisäksi hän on toiminut kriitikkona monissa lehdissä, kuten New York Timesissa ja Observerissa.
ellauri222.html on line 852: Ozymandias (/ˌɒziˈmændiəs/ oz-ee-MAN-dee-əs; real name Adrian Alexander Veidt) is a fictional anti-villain in the graphic novel limited series Watchmen, published by DC Comics. Created by Alan Moore and Dave Gibbons, named "Ozymandias" in the manner of Ramesses II, his name recalls the famous poem by Percy Bysshe Shelley, which takes as its theme the fleeting nature of empire and is excerpted as the epigraph of one of the chapters of Watchmen. Ozymandias is ranked number 25 on Wizard's Top 200 Comic Book Characters list and number 21 on IGN's Top 100 Villains list. No, wait, Ozymandias was a Greek name for the pharaoh Ramesses II (r. 1279–1213 BC), derived from a part of his throne name, Usermaatre. In 1817, Shelley began writing the poem "Ozymandias", after the British Museum acquired the Younger Memnon, a head-and-torso fragment of a statue of Ramesses II, which dated from the 13th century BC. Earlier, in 1816, the Italian archeologist Giovanni Battista Belzoni had "removed" the 7.25-short-ton (6.58 t; 6,580 kg) statue fragment from the Ramesseum, the mortuary temple of Ramesses II at Thebes, Egypt. The reputation of the statue fragment preceded its arrival to Western Europe; after his Egyptian expedition in 1798, Napoleon Bonaparte had failed to acquire the Younger Memnon for France. Although the British Museum expected delivery of the antiquity in 1818, the Younger Memnon did not arrive in London until 1821. Shelley published his poems before the statue fragment of Ozymandias arrived in Britain, and the view of modern scholarship is that Shelley never saw the statue, although he might have learned about it from news reports, as it was well known even in its previous location near Luxor.
ellauri222.html on line 896: Georges Benjamin Eugène Clemenceau [kləmãsõ´] (lempinimi Le Tigre de Papier, ”Paperitiikeri”; 28. syyskuuta 1841 Mouilleron-en-Pareds, Vendée – 24. marraskuuta 1929 Pariisi) oli ranskalainen journalisti ja valtiomies. Hän oli yksi Ranskan kolmannen tasavallan merkittävimpiä poliittisia vaikuttajia ja toimi kahdesti Ranskan pääministerinä vuosina 1906–1909 ja 1917–1920. Clemenceaulla oli keskeinen rooli ensimmäisen maailmansodan jälkeisten rauhanjärjestelyjen muotoilussa ja hän vaati erittäin ankaria rauhanehtoja Saksalle. 1865 eli sisällissodan päätyttyä Jori muutti Yhdysvaltoihin, jossa asui neljä vuotta ja työskenteli muun muassa tyttökoulun opettajana Stamfordissa Connecticutissa. Häneen teki vaikutuksen amerikkalainen sananvapaus, joka oli paljon laajempi kuin Napoleon III:n Ranskassa. Palattuaan Ranskaan vuonna 1869 Clemenceau ryhtyi harjoittamaan lääkärin ammattia Pariisissa. Clemenceaun ensimmäinen vaimo oli hänen entinen oppilaansa, amerikkalainen Mary Plummer, jota hän nai vuonna 1869. Heillä oli kolme lasta, mutta liitto päättyi eroon.
ellauri222.html on line 910: Not much is known about her, apparently. So I can't really open a new entry for her.
ellauri222.html on line 925: Calm this storm for a moment.
ellauri222.html on line 926: Listen, for a horrible realization came over me:
ellauri222.html on line 929: For n≤4 and any bounded smooth domain Ω⊂ℝ n , we establish the existence of a global weak solution for the Landau-Lifshitz equation on Ω with respect to smooth initial-boundary data, which is smooth off a closed set with locally finite n-dimensional parabolic Hausdorff measure. The approach is based on the Ginzburg-Landau approximation, a time slice energy monotonicity inequality, and an energy decay estimate under the smallness of renormalized Ginzburg-Landau energies.
ellauri222.html on line 962: Ellsworth Huntington, (born Sept. 16, 1876, Galesburg, Ill., U.S.—died Oct. 17, 1947, New Haven, Conn.), U.S. geographer who explored the influence of climate on civilization. Ellsworth Huntington (September 16, 1876 – October 17, 1947) was a professor of geography at Yale University during the early 20th century, known for his studies on environmental determinism/climatic determinism, economic growth, economic geography, and scientific racism. He served as President of the Ecological Society of America in 1917, the Association of American Geographers in 1923 and President of the Board of Directors of the American Eugenics Society from 1934 to 1938.
ellauri222.html on line 999: 7-year-old Megan Kanka is abducted, raped, and murdered by twice-convicted sex offender Jesse Timmendequas. Timmendequas had previously pleaded guilty to the attempted sexual assault of a 5-year-old girl in 1979 and the sexual assault of a 7-year-old girl in 1981; the second victim was choked until she was unconscious. He served a 9-month sentence in a correctional facility for the attempted assault. For the second offense, he served 6 years of a 10-year term in a correctional center meant specifically to treat male sex offenders.
ellauri222.html on line 1002: Megan’s parents lobbied for a new law, stating that, had they known a convicted sex offender had been living in their neighborhood, they would have been better prepared to protect her. The law, dubbed Megan’s Law, requires public access to the names and locations of those convicted of any sexual offense.
ellauri222.html on line 1006: Henry admired Timmendiquas. He respected the Wyandots. He could not blame the Indian who fought for his hunting grounds, but, with all the strength of his strong nature, he despised and hated every renegade. Girty knew that the great White Lightning did not like him, and he knew why. Timmendiquas believed that a man should be loyal to his own race, and in his heart he must regard the renegade as what he was—a traitor. "The youth called the Ware fights for his own people," said Timmendiquas gravely.
ellauri222.html on line 1008: "We do not wish to make you suffer, Ware," he said, when they came to the door of Henry´s prison lodge, "until we decide what we are to do with you, and before then much water must flow down Ohezuhyeandawa (The Ohio)."
ellauri222.html on line 1019: "But a new enemy has come, and, like the buffalo on the far western plains, his numbers are past counting. When one is slain five grow in his place. When Manitou made the white man he planted in his soul the wish to possess all the earth, and he strives night and day to achieve his wish. While he lives he does not turn back, and dead, his bones claim the ground in which they lie. He may be afraid of the forest and the warrior. The growl of the bear and the scream of the panther may make him tremble, but, trembling, he yet comes."
ellauri222.html on line 1020: The white man," he resumed, "respects no land but his own. If it does not belong to himself he thinks that it belongs to nobody, and that Manitou merely keeps it in waiting for him. He is here now with his women and children in the land that we and our fathers have owned since the beginning of time. Many of the white men have fallen beneath our bullets and tomahawks. We have burned their new houses and uprooted their corn, but they are more than they were last year, and next year they will be more than they are now."
ellauri222.html on line 1023: "The men of our race are brave, they are warriors, they have not yielded humbly to the coming of the white man. We have fought him many times. Many of the white scalps are in our wigwams. Sometimes Manitou has given to us the victory, and again he has given it to this foe of ours who would eat up our whole country. We were beaten in the attack on the place they call Wareville, we were beaten again in the attack on the great wagon train, and we have failed now in our efforts against the fort and the fleet. Warriors of the allied tribes, is it not so?"
ellauri222.html on line 1024: "But a true warrior," he said, "never yields. Manitou does not love the coward. He has given the world, its rivers, its lakes, its forests, and its game, to the brave man. Warriors of the allied tribes, are you ready to yield Kain-tuck-ee, over which your fathers have hunted from the beginning of time, to the white man who has just come?"
ellauri222.html on line 1026: "If we don´t strike hard at this chief Timmendiquas and his men, they will strike hard at us." The savages, seizing their weapons, sprang forth to the conflict. With the Wyandots and the bravest of the Shawnees and Miamis Zimmerman still held the ground where a group of tepees stood, and many men fell dead or wounded before them. Adam Colfax and Major Braithwaite met in the prairie, and in their excitement and joy wrung each other´s hands.
ellauri222.html on line 1031: A sudden light glowed in the eyes of the young chief. There was something akin in the souls of these two, and perhaps Timmendiquas alone knew it. He raised one hand, gave a one-finger salute in the white man´s fashion, and said four words. "I shall not forget." So who cares, some corpses more or less, noblemen's tit for tat takes right of way.
ellauri222.html on line 1033: Then he was gone in the forest, and Henry went back to the battle field, where the firing had now wholly ceased. The white victory was complete. Many Indians had fallen. Their losses here and at the river had been so great that it would be long before they could be brought into action again. But the renegades had made good their escape. They did not find the body of a single one of them, and it was certain that they were living to do more mischief. Noble warriors don´t change sides, they stick to their own color scheme.
ellauri222.html on line 1042: Sir Walter Raleigh (kz. albumi 385) oli englantilainen kirjailija, sotilas ja tutkimusmatkailija. Hän osallistui aktiivisesti Pohjois-Amerikan uudisasuttamiseen palefaceilla. Raleigh opiskeli Oxfordin yliopistossa, taisteli Ranskassa hugenottien kanssa ja jatkoi lakiopintojaan rööki suussa Lontoossa. Summa summarum kaveri oli erittäinkin syvältä.
ellauri222.html on line 1044:
Ihmiset kysyvät myös: What was Sir Walter Raleigh best known for?
ellauri222.html on line 1046: Sir Walter Raleigh was one of the most famous explorers of Elizabeth I's reign. His courage and good looks made him a favourite of the Queen's, and she rewarded him for his handsomeness. Raleigh was also a scholar and a poet, but he is usually remembered for introducing the essential potato, and the addictive tobacco.
ellauri222.html on line 1065: Marie Corelli, alun perin Mary Mackay (1855 Lontoo, Britannia − 21. huhtikuuta 1924 Stratford-upon-Avon, Warwick, Britannia) oli brittiläinen kirjailija. Hän syntyi Lontoossa skotlantilaisen runoilija Charles Mackayn ja hänen palvelijattarensa Elizabeth Millsin aviottomana lapsena. Marie Corelli kirjoitti suosittuja viihderomaaneja, joissa oli usein okkultisia aiheita. Teoksissaan hän vastustaa naisliikkeen liioitteluja.
ellauri223.html on line 56: Mr. Strangelove is the foremost magistrate in attending to the charge of the race. He sees that men and women are so joined together, that they bring forth the best offspring. Indeed, they laugh at us who exhibit a studious care for our breed of horses and dogs, but neglect the breeding of human beings. Thus the education of the children is under his rule, and whatever has any reference to food, clothing, and the intercourse of the sexes. Love himself is ruler, but there are many male and female magistrates dedicated to these arts.
ellauri223.html on line 60: They say that all private property is acquired and improved for the reason that each one of us by himself has his own home and wife and children. From this, self-love springs. For when we raise a son to riches and dignities, and leave an heir to much wealth, we become either ready to grasp at the property of the State, if in any case fear should be removed from the power which belongs to riches and rank; or avaricious, crafty, and hypocritical, if anyone is of slender purse, little strength, and mean ancestry. But when we have taken away self-love, there remains only love for the State.
ellauri223.html on line 64: There are occupations, mechanical and theoretical, common to both men and women, with this difference, that the occupations which require more hard work, and walking a long distance, are practised by men, such as ploughing, sowing, gathering the fruits, working at the threshing-floor, stock exchange, and perchance at the vintage. But it is customary to choose women for milking the cows and for making cheese. In like manner, they go to the gardens near to the outskirts of the city both for collecting the plants and for cultivating them. In fact, all sedentary and stationary pursuits are practised by the women, such as weaving, spinning, sewing, cutting the hair, shaving, dispensing medicines, selling arse, and making all kinds of garments. They are, however, excluded from working in wood and the manufacture of arms. If a woman is fit to paint, she is not prevented from doing so; nevertheless, music (song and dance) is given over to the women alone, because they please the more, and of a truth to pretty boys also. But the women have not the practise of the drum and the horn. Pretty boys take care of faggots.
ellauri223.html on line 66: Capt. Moreover, the race is managed for the good of the commonwealth, and not of private individuals, and the magistrates must be obeyed. They deny what we hold—viz., that it is natural to man to recognize his offspring and to educate them, and to use his wife and house and children as his own. For they say that children are bred for the preservation of the species and not for individual pleasure, as St. Thomas also asserts. Therefore the breeding of children has reference to the commonwealth, and not to individuals, except in so far as they are constituents of the commonwealth. And since individuals for the most part bring forth children wrongly and educate them wrongly, they consider that they remove destruction from the State, and therefore for this reason, with most sacred fear, they commit the education of the children, who, as it were, are the element of the republic, to the care of magistrates; for the safety of the community is not that of a few. And thus they distribute male and female breeders of the best natures according to philosophical rules. Plato thinks that this distribution ought to be made by lot, lest some incel men seeing that they are kept away from the beautiful women, should rise up with anger and hatred against the magistrates; and he thinks further that those who do not deserve cohabitation with the more beautiful women, should be deceived while the lots are drawn by the magistrates, so that at all times the women who are suitably second rate should fall to their lot, not those whom they desire. Stop the steal!
ellauri223.html on line 68: This shrewdness, however, is not necessary among the inhabitants of the City of the Sun. For with them deformity is unknown. When the women are exercised they get a clear complexion, and become strong of limb, tall and agile, and with them beauty consists in tallness and strength. Tanakka, punakka ja rivakka, täst mie piän! Therefore, if any woman dyes her face, so that it may become beautiful, or uses high-heeled boots so that she may appear tall, or garments with trains to cover her wooden shoes, she is condemned to capital punishment. But if the women should even desire them they have no facility for doing these things. For who indeed would give them this facility? Further, they assert that among us abuses of this kind arise from the leisure and sloth of women. By these means they lose their color and have pale complexions, and become feeble and small. For this reason they are without proper complexions, use high sandals, and become beautiful not from strength, but from slothful tenderness. And thus they ruin their own tempers and natures, and consequently those of their offspring. Furthermore, if at any time a man is taken captive with ardent love for a certain woman, the two are allowed to converse and joke together and to give one another garlands of flowers or leaves, and to make verses. But if the race is endangered, by no means is further union between them permitted. Her fanny must be locked in a love girdle, and his pecker lassoed and bound behind his butt. Moreover, the love born of eager desire is not known among them; only that born of friendship. LOL
ellauri223.html on line 70: Domestic affairs and partnerships are of little account, because, excepting the sign of honor, each one receives what he is in need of. To the heroes and heroines of the republic, it is customary to give the pleasing gifts of honor, beautiful wreaths, sweet food, heroine, or splendid clothes, while they are feasting. In the daytime all use white garments within the city, but at night or outside the city they use red garments either of wool or silk. They hate black as they do dung, and therefore they dislike the Japanese, who are fond of black, and Africans, for obvious reasons. Pride they consider the most execrable vice, and one who acts proudly is chastised with the most ruthless correction. Wherefore no one thinks it lowering to wait at table or to work in the kitchen or fields or clean the toilets. All work they call discipline, and thus they say that it is honorable to go on foot, to do any act of nature, to see with the eye, and to speak with the tongue, and waft with the tail; and when there is need, they distinguish philosophically between tears and spittle. Every man who, when he is told off to work, does his duty, is considered very honorable.
ellauri223.html on line 72: But in the City of the Sun, while duty and work are distributed among all, it only falls to each one to work for about four hours every day. The remaining hours are spent in learning joyously, in debating, in reading, in reciting, in writing, in walking, in exercising the mind and body, and with play. They allow no game which is played while sitting or lying on top of one another, neither the single die nor dice, nor chess, nor others like these. But they play with the ball, with the sack, with the rod, with the hoop, with wrestling, with scratching matches at the stake. They say, moreover, that grinding poverty renders men worthless, cunning, sulky, thievish, insidious, vagabonds, liars, false witnesses, etc.; and that wealth makes them insolent, proud, ignorant, traitors, assumers of what they know not, deceivers, boasters, wanting in affection, slanderers, etc. But with them all the rich and poor together make up the community. They are rich because they want nothing, poor because they possess nothing. Hey is this communism or what?
ellauri223.html on line 76: They are unwilling that the State should be corrupted by the vicious customs of slaves and foreigners. Therefore they do business at the gates, and sell only those whom they have taken in war or keep them for digging ditches and other hard work without the city, and for this reason they always send four bands of soldiers to take care of the fields, and with them there are the laborers.
ellauri223.html on line 78: They do not use dung and filth for manuring the fields, thinking that the fruit contracts something of their rottenness, and when eaten gives a short and poor subsistence, as women who are beautiful with rouge and from want of exercise bring forth feeble offspring.
ellauri223.html on line 80: They have an abundance of all things, since everyone likes to be industrious, their labors being slight and profitable. They are docile, and that one among them who is head of the rest in duties of this kind they call king. For they say that this is the proper name of the leaders, and it does not belong to ignorant persons. It is wonderful to see how men and women march together collectively, and always in obedience to the voice of the king. Nor do they regard him with loathing as we do, for they know that although he is greater than themselves, he is for all that their father and brother.
ellauri223.html on line 82: They injure nobody, and they do not put up with injury, and they never go to battle unless when provoked. They assert that the whole earth will in time come to live in accordance with their customs. Furthermore, they have artificial fires, battles on sea and land, and many strategic secrets. Therefore they are nearly always victorious. (Tää kuulostaa aika lailla jenkkipropagandalta.)
ellauri223.html on line 84: Capt. Their food consists of flesh, butter, honey, cheese, garden herbs, and vegetables of various kinds. They were unwilling at first to slay animals, because it seemed cruel; but thinking afterward that is was also cruel to destroy herbs which have a share of sensitive feeling, they saw that they would perish from hunger unless they did an unjustifiable action for the sake of justifiable ones, and so now they all eat meat. Nevertheless, they do not kill willingly useful animals, such as oxen and horses. They observe the difference between useful and harmful foods, and for this they employ the science of medicine. They always change their food. First they eat flesh, then fish, then afterward they go back to flesh, and nature is never incommoded or weakened. The old people use the more digestible kind of food, and take three meals a day, eating only a little. But the general community eat twice, and the boys four times, that they may satisfy nature. The length of their lives is generally 100 years, but often they reach 200.
ellauri223.html on line 90: And in other ways they labor to cure the epilepsy, with which they are often troubled. G.M. A sign this disease is of wonderful cleverness, for from it Hercules, Scrotus, Socrates, Callimachus, and Mahomet have suffered. This they cure by means of prayers to heaven, by strengthening the head, by taking acid, by planned gymnastics, and with fat cheese-bread sprinkled with the flour of wheaten corn. My, that is yummy, I tell you.
ellauri223.html on line 92: They know also a secret for renovating sex life after about the seventieth year, and for ridding it of the wilted dick affliction, and this they do by a pleasing and indeed wonderful art, using young girls. But let's not go into that right now.
ellauri223.html on line 96: Capt. This is the point I was just thinking of explaining. Everyone is judged by the first master of his trade, and thus all the head artificers are judges. They punish with exile, with flogging, with blame, with deprivation of the common table, with exclusion from the church and from the company of women. When there is a case in which great injury has been done, it is punished with death, and they repay an eye with an eye, a nose for a nose, a tooth for a tooth, a woman (or half a camel) for a woman, and so on, according to Hammurabi's law of retaliation.
ellauri223.html on line 98: No one is killed or stoned unless by the hands of the people, the accuser and the witnesses beginning first. For they have no executioners and lictors, lest the State should sink into ruin. The choice of death is given to the rest of the people, who enclose the lifeless remains in little bags and burn them by the application of fire, while exhorters are present for the purpose of advising concerning a good death. Nevertheless, the whole nation laments and beseeches God that his anger may be appeased, being in grief that it should, as it were, have to cut off a rotten member of the State. Certain officers talk to and convince the accused man by means of arguments until he himself acquiesces in the sentence of death passed upon him, or else... But if a crime has been committed against the liberty of the republic, or against God, or against the supreme magistrates, there is immediate censure without pity. These motherfuckers are punished with death.
ellauri223.html on line 102: Uhrit auringonjumalalle ovat vapaaehtoisesti nälistettäviä miehiä joista tehdään munkkeja poistamatta kokonaan killuttimia. Hoh hoh, onpa outoa. Papit ovat jotain tiedemiehiä joita päästetään vain harvoin pukille. Only very seldom, and that as a cure for the ills of solitude, do they have converse with women.
ellauri223.html on line 105: Each one takes the woman he loves most, and they dance for exercise with propriety and stateliness under the peristyles. The women wear their long hair all twisted together and collected into one knot on the crown of the head, but in rolling it they leave one curl. The men, however, have one curl only and the rest of their hair around the head is shaven off. Further, they wear a slight covering, and above this a round hat a little larger than the size of their head. In the fields they use caps, but at home each one wears a biretta, white, red, or another color according to his trade or occupation. Moreover, the magistrates use grander and more imposing-looking coverings for the head. Vizi että apinat rakastavat hattuja!
ellauri223.html on line 107: No chance is given for idolatry. The statues and pictures of the heroes, however, are there, and the splendid women set apart to become mothers often look at them, wetting their pants.
ellauri223.html on line 109: They repeat but one prayer, which asks for health of body and of mind, and happiness for themselves and all people, and they conclude it with the petition "As it seems best to God." Inshallah. C.O. Rosenius olis tyytyväinen thän lisäyxeen.
ellauri223.html on line 113: They say that it is very doubtful whether the world was made from nothing, or from the ruins of other worlds, or from chaos, but they certainly think that it was made, and did not exist from eternity. Therefore they disbelieve in Aristotle, whom they consider a logican and not a philosopher.
ellauri223.html on line 129: For what is that which we call evil but the absence of good? In the bodies of animals, disease and wounds mean nothing but the absence of health; for when a cure is effected, that does not mean that the evils which were present—namely, the diseases and wounds—go away from the body and dwell elsewhere: they altogether cease to exist; for the wound or disease is not a substance, but a defect in the fleshly substance,—the flesh itself being a substance, and therefore something good, of which those evils—that is, privations of the good which we call health—are accidents. Just in the same way, what are called vices in the soul are nothing but privations of natural good. And when they are cured, they are not transferred elsewhere: when they cease to exist in the healthy soul, they cannot exist anywhere else.
ellauri223.html on line 153: New Atlantis is an incomplete utopian novel by Sir Francis Bacon, published posthumously in 1626. It appeared unheralded and tucked into the back of a longer work of natural history, Sylva sylvarum (forest of materials). In New Atlantis, Bacon portrayed a vision of the future of human discovery and knowledge, expressing his aspirations and ideals for humankind. The novel depicts the creation of a utopian land where "generosity and enlightenment, dignity and splendour, piety and public spirit" are the commonly held qualities of the inhabitants of the mythical Bensalem. The plan and organisation of his ideal college, Salomon's House (or Shlomo's House), envisioned the modern research university in both applied and pure sciences.
ellauri223.html on line 166: I remember I have read in one of your European books, of an holy hermit amongst you that desired to see the Spirit of Fornication; and there appeared to him a little foul ugly Aethiop. Fuckin niggah. But if he had desired to see the Spirit of Chastity of Bensalem, it would have appeared to him in the likeness of a fair (paleface) beautiful Cherubim. For there is nothing amongst mortal men more fair and admirable, than the chaste minds of this people. Know therefore, that with them there are no chicken stews, frozen or otherwise, no dissolute houses, no courtesans, nor anything of that kind.
ellauri223.html on line 168: In the last third of the book, the Head of the Salomon's House takes one of the European visitors to show him all the scientific background of Salomon's House, where experiments are conducted in Baconian method to understand and conquer nature (no tietysti), and to apply the collected knowledge to the betterment of society. Namely: 1) the end, or purpose, of their foundation; 2) the preparations they have for their works; 3) the several employments and functions whereto their fellows are assigned; 4) and the ordinances and rites which they observe.
ellauri223.html on line 182: Bacon stated that he had three goals: to uncover truth, to serve his country, and to serve his church. He sought to achieve these goals by seeking a prestigious post. Yet he failed to gain a position that he thought would lead him to success. He showed signs of sympathy to Puritanism, attending the sermons of the Puritan chaplain of Gray's Inn and accompanying his mother to the Temple Church to hear Walter Travers. In the Parliament of 1586, he openly urged execution for the Catholic Mary, Queen of Scots. He advocated for the union of England and Scotland, which made him a significant influence toward the consolidation of the United Kingdom; and he later would advocate for the integration of Ireland into the Union. Closer constitutional ties, he believed, would bring greater peace and strength to these countries. What a motherfucker.
ellauri223.html on line 184: About this time, he again approached his powerful uncle for help; this move was followed by his rapid progress at the bar. Despite his assignations, he was unable to gain the status and notoriety of others. In a plan to revive his position he unsuccessfully courted the wealthy young widow Lady Elizabeth Hatton. His courtship failed after she broke off their relationship upon accepting marriage to Sir Edward Coke, a further spark of enmity between the men. Things went better with Coke than with a BLT.
ellauri223.html on line 190: At the age of 45, Bacon married Alice Barnham, the 13-year-old daughter of a well-connected London alderman and MP. Bacon wrote two sonnets proclaiming his love for Alice. The first was written during his courtship and the second on his wedding day, 10 May 1606. When Bacon was appointed lord chancellor, "by special Warrant of the King", Lady Bacon was given precedence over all other Court ladies. Bacon's personal secretary and chaplain, William Rawley, wrote in his biography of Bacon that his marriage was one of "much conjugal love and respect", mentioning a robe of honour that he gave to Alice and which "she wore unto her dying day, being twenty years and more after his death".
ellauri223.html on line 192: However, an increasing number of reports circulated about friction in the marriage, with speculation that this may have been due to Alice's making do with less money than she had once been accustomed to. It was said that she was strongly interested in fame and fortune, and when household finances dwindled, she complained bitterly. Bunten wrote in her Life of Alice Barnham that, upon their descent into debt, she went on trips to ask for financial favours and assistance from their circle of friends. Bacon disinherited her upon discovering her secret romantic relationship with Sir Frodo Underhill. He subsequently rewrote his will, which had previously been very generous—leaving her lands, goods, and income—and instead revoked it all.
ellauri223.html on line 200: In 1621, Bacon, by now styled as Viscount St Albans, was accused of taking bribes, heavily fined, and removed from Parliament and all offices. Lady Bacon personally pleaded with the Marquis of Buckingham for the restoration of some of Bacon's salary and pensions, to no effect. They lost York House and left the city in 1622.
ellauri223.html on line 202: Reports of increasing friction in the marriage appeared, with speculation that some of this may have also been due to financial resources not being as abundantly available to Alice as she was accustomed to in the past. Alice was reportedly interested in fame and fortune, and when reserves of money were no longer available, there was constant complaining about where all the money was going.
ellauri223.html on line 206: What so ever I have given, granted, conferred, or appointed to my wife in the former part of this my Will, I do now for just and great causes, utterly revoke, and make void, and leave her to her right only.
ellauri223.html on line 210: Less than a fortnight after Bacon's death from pneumonia on 9 April 1626, Alice, Lady St Albans, married courtier Frodo Underhill, at the Church of St Martin in the Fields, London, 20 April 1626. Soon after, on 12 July 1626, Charles I of England knighted him at Oatlands. They lived together at Old Gorhambury House, St Albans, Hertfordshire.
ellauri223.html on line 212: The Viscountess St Albans, as she still preferred to be called, spent much of her marriage in Chancery proceedings, lawsuits over property. The first year was over her former husband's estate, trying to get what was left of Bacon's property, without his much greater debts. She was opposed in this by Sir John Constable, her brother in law, who had held some of the estate in trust. In 1628 she filed suits for property owned by her late father. In 1631, she and her husband both filed suit against Nicholas Bacon, of Gray's Inn, their former friend, who had married Sir John Underhill's niece, and gotten Underhill to sign an agreement for a large dowry and extensive property, including some property of Alice that Sir John did not have rights to, and could only inherit after her death. Their petition to court stated that Bacon had tricked Underhill "who was an almost totally deaf man, and by reason of the weakness of his eyes and the infirmity in his head, could not read writings of that nature without much pain," to sign a paper not knowing what it contained.
ellauri223.html on line 214: In 1639, Viscountess St Albans and Sir Frodo Underhill became estranged, and began to live separately. In a later lawsuit, after her death, Underhill blamed Robert Tyrrell, or Turrell, their manservant, for this alienation of affections. In her will of 1642, she left half her property to Turrell, and other property to her nephew, Stephen Soames. She was buried in the old Parish Church of Eyworth, Bedfordshire, 9 July 1650, near her mother, and her sister, Lady Dorothy Constable.
ellauri223.html on line 222: Several authors believe that, despite his marriage, Bacon was primarily attracted to men. Forker, for example, has explored the "historically documentable sexual preferences" of both Francis Bacon and King James I and concluded they were both oriented to "masculine love", a contemporary term that "seems to have been used exclusively to refer to the sexual preference of men for members of their own gender."
ellauri223.html on line 226: The Jacobean antiquarian Sir Simonds D'Ewes (Bacon's fellow Member of Parliament) implied there had been a question of bringing him to trial for buggery, which his brother Anthony Bacon had also been charged with.
ellauri223.html on line 228: In his Autobiography and Correspondence, in the diary entry for 3 May 1621, the date of Bacon's censure by Parliament, D'Ewes describes Bacon's love for his Welsh serving-men, in particular Godrick, a "very effeminate-faced youth" whom he calls "his catamite and bedfellow".
ellauri223.html on line 230: This conclusion has been disputed by other faggots, who point to lack of consistent evidence, and consider the sources to be more open to interpretation. Publicly, at least, Bacon distanced himself from the idea of homosexuality. In his New Atlantis, he described his utopian island as being "the chastest nation under heaven", and "as for masculine love, they have no touch of it". Olipa 2-naamainen kaveri.
ellauri226.html on line 61: Samat kappaleet nousevat aina Beach Boysin listalle. -topperit - " California Girls ", "Surfer Girl", "God Only Knows", vain muutamia mainitakseni - esitetään tavallisten havaijilaisten paitojen ja huarache-sandaalien keskellä.
ellauri226.html on line 68: In November 1965, early in the sessions for the Beach Boys' 11th studio LP Pet Sounds, Wilson began experimenting with the idea of recording an album focused on humor and laughter. He was intent on making Pet Sounds a complete departure from previous Beach Boys releases and did not wish to work with his usual lyricist, Mike Love, who was such a sourpuss.
ellauri226.html on line 70: Former Beach Boys Brian Wilson and Al Jardine say they want to make one thing clear — they had nothing to do with ex-bandmate Mike Love’s headlining performance at a President Trump fundraiser over the weekend. “We have absolutely nothing to do with the Trump benefit today in Newport Beach. Zero,’’ the musicians said.
ellauri226.html on line 73: Love’s performance on behalf of Trump on Sunday was the main attraction for the event, according to the LA Times. Tickets ran from $2,800 per person to up to $150,000 for a couple to be considered “co-chairs’’ of the event.
ellauri226.html on line 74: Lead singer Love has been a longtime Trump supporter. He sang at one of the president’s inaugural balls in 2017, telling Uncut magazine afterward, “I don’t have anything negative to say about the president of the USA. I love his hair, it is very surfy." “I understand there are so many factions and fractious things going on. The chips will fall where they may,’’ Love said. “But Donald Trump has never been anything but kind to us. We have known him for many a year.’’ Aargh, for the love of Mike!
ellauri226.html on line 83: Waters criticised the West for supplying Ukraine with weapons, blaming Washington in particular, and has also criticised NATO, accusing it of provoking Russia. Floydin This is not a drill kiertue Krakovassa peruttiin. Menköön Moskovaan laulamaan toivottivat tuohtuneet polakit.
ellauri226.html on line 94: D.H. Lawrence’s foreword to Deledda’s novel The Mother, which appeared in the English editions of the 1920’s, is reprinted in the new edition of M.G. Steegman’s translation La Madre (The Woman and the Priest) or The Mother, edited with an introduction and chronology by Eric Lane. London: Daedalus/Hippocrane, 1987.
ellauri226.html on line 97: velveteens has to pay for some meat and cheese he is
ellauri226.html on line 116: Dave is full of breathless switchbacks. You’re always veering giddily from fleeting exaltations (the joy of motion, the wildness of the landscape, the generosity of a peasant) to tedious exasperations (almost everything else). Luckily he had his wife along, the formidable Frieda (he refers to her as “the Q.B.,” for queen bee - Kuningatar! Eskin valtiatar on sekin vanhemmiten aika formidable), whose shrewd affirmations provided a foil for his grumbling discontents. Lawrence found the city “all bibs and bobs" . . . rather bare, rather stark, much of the city was levelled by Allied bombs, and it has not exactly been lovingly restored. “They pour themselves one over the other,” Lawrence sniffed of the Italians, “like so much melted butter over parsnips.” Lawrence ize preferoi tankeampia kelttijuurikkaita.
ellauri226.html on line 120: The “quite pleasant woman” who fed the Lawrences was Agostino’s grandmother. He proudly showed us her picture, along with a brochure for the Festival D.H. Lawrence, which takes place every August. Lawrences, who, in the impoverished Sardinia of their day couldn’t find anything but cabbage soup and hard bread.
ellauri226.html on line 122: There was a David Herbert Lawrence plaque on the street. Inside the tiny station were two more. It seemed a lot of plaques for a guy who spent one night there. “Blessed is he that expecteth nothing,” he wrote of Sorgono, “for he shall not be disappointed.” More Niente. “A dreary hole!” Lawrence muttered. “A cold, hopeless, lifeless, Saturday afternoon-weary village.” The food was bad. The bedsheets were stained. People cheerfully relieved themselves on the street. What limp parsnips too! “Why are you so indignant?” the Q.B. asked. “It’s all life.”
ellauri226.html on line 143: “A heart yearning for something I have known, and which I want back again.” Varmaan se oli Grazian graziöösi persaus. READING: Sea and Sardinia, by D.H. Lawrence (Penguin Classics); Cosima, by Grazia Deledda (Italica Press), about a young lady writer’s ass in Sardinia in the late 19th-Century.
ellauri226.html on line 182: Enligt Carin Evander fortsatte den psykiska misshandeln även efter det.
ellauri226.html on line 208: While local demographics and neighborhoods are undeniably subject to change, it is rare for a location to experience a major transformation in racial demographics in less than 50 years. Yet this is exactly what has happened in The Bronx between 1950 and 1980. As indicated by the 1950 the ethnic makeupof The Bronx was predominantly white. The census for 2000 indicates that whites (that is, what the U.S. Census labels “white, non-Hispanic”) now compose a distinct minority in The Bronx. The explanations for this remarkable change are complex. LOL actually they aren't, as we shall see.
ellauri226.html on line 210: The rubble moving in in the 1970s, created a “push-pull” effect that drove many long term white residents of the borough to abandon it forever.
ellauri226.html on line 222: migration of the white population that had called The Bronx its home for ellauri226.html on line 225: While the reasons for this so-called “white flight” are varied, the one
ellauri226.html on line 236: former white residents of The Bronx who witnessed
ellauri226.html on line 249: to their apartment ajar to provide fresh air with no apparent worry for ellauri226.html on line 264: According to Roby, children often left their bikes and scooters out unlocked with no fear of theft. She also spoke in great detail of the freedom afforded to her as a young child: In fact, for me, as a first grader going to school, I took a city bus, alone. Nobody took me to the bus stop, I would leave my apartment, wave
ellauri226.html on line 281: Research has indicated that The Bronx began changing demographically right after World War II. The first influx of black and Hispanic residents was into the South Bronx after World War II, as former residents of Harlem were attracted to The Bronx because of its rent controlled apartments. Many of these blacks and Hispanics moved into neighborhoods following the subway and elevated trains transportation. Pre-cisely! This is just why Grankulla does not want subway nor high-rise apartment housing. Let the cleaners and station attendants sleep i Mattby i stället.
ellauri226.html on line 305: Before long it was considered unsafe to walk through the park at night to go to Yankee Stadium and Werner (white) was even threatened with a knife by a classmate and mugged on the Grand Concourse. Gun violence even came to the
ellauri226.html on line 314: This woman, literally two seats afore me,
ellauri226.html on line 320: While the failed shooting of Eleanor Kaplan was apparently not front page all over the news, it was enough for him and his family to move.
ellauri226.html on line 324: warfare, just like Stockholm in the early 21th century. And for the exact same reason too!
ellauri226.html on line 326: As former Hunts Point resident and later Secretary of State Colin
ellauri226.html on line 336: and the streets became safe again for inhabitants of color.
ellauri226.html on line 351: Violence, drug use, and acts of arson occurring on a daily basis in the southern part of the borough and Werner's family feared for her safety.
ellauri226.html on line 354: After Roby graduated from high school and began to venture out for the first time as an independent adult, she had to go outside of Parkchester
ellauri226.html on line 364: therapy because of matching paralyzing gunshot wounds. Roby tried to provide physical therapy for these teenage boys but was unable to because they were
ellauri226.html on line 370: It was not long before Dr. Derrick, Mrs.
ellauri226.html on line 380: of The Bronx. Additionally troubling for Derrick and his family was
ellauri226.html on line 382: though Dr. Derrick had attended the same just 14 years before, he
ellauri226.html on line 428: It was a downward spiral that many of the white ethnic residents who had called The Bronx home in the 1950s and watched it change for the worse in the 1960s and 70s were quick to blame on the Hispanics and blacks.
ellauri226.html on line 430: However, already before the turmoil of the 1970s and the 1977 blackout their
ellauri226.html on line 431: rental units were deemed dilapidated or deteriorating by city officials. As a result, the Hispanic and black residents were forced to look for housing there
ellauri226.html on line 432: as early as 1970. Many of these nigrate individuals had called this area home for almost 20 years. Meanwhile white families began to migrate north within The Bronx, particularly Jewish, Irish, and Italian families.
ellauri226.html on line 434: That the migrations of old and new minority groups was the cause for The Bronx’s many problems was obvious. Many whites began to blame
ellauri226.html on line 435: the new Hispanic and black residents for the increase in crime and drugs.
ellauri226.html on line 436: It was impossible for these former white residents to recognize that the causes of the increase in crime and drug use had to do with themselves, the white laissez-faire economics they supported. It is not that extremely complicated to see, and has a great deal more to with capitalism than race.
ellauri226.html on line 438: The 1970s was a rough economic time for the U.S, including the city of New York and The Bronx in particular. The economic problems began early after World War
ellauri226.html on line 443: influx of poor minority families in the 1950s and 1960s was thus cleverly met with a deteriorating and poor job market and limited employment opportunities. The declining job market continued into the 1970s when approximately 300 companies employing 10,000 workers went out of business or moved out of The Bronx between 1970 and 1977. Many of these businesses used low income and unskilled workers. By 1976 the long-term economic problems had taken their toll and the mayor's office estimated that between 25-30% of the city’s eligible work force was unemployed.
ellauri226.html on line 445: The economic problems seen in The Bronx were not industrially based but rather, the work force was dominated by totally clueless colorful minorities. By 1975 the entire city was engulfed in an economic crisis.
ellauri226.html on line 459: As the economic crisis worsened and city residents applied for welfare, particularly in The Bronx, the city simply reached its financial breaking point, with most of the welfare payments going to buy drugs. No wonder the poor turned to crime to solve their economic problems, seeing as the filthy rich seemed to be rolling in the dough. At the time the assumption was made by many older white residents
ellauri226.html on line 469: living in The Bronx in the 1960s had been there for years and seemed to
ellauri226.html on line 475: For Roby (my mom), the differences of the new minority groups and the old Jewish, Italian, and Irish immigrants was clear, especially given the unique rules that governed her Parkchester Jewish community. Parkchester was originally privately owned by the Metropolitan Life, who employed a private police force to ensure law and order and instituted very specific rules that bound the residents of the community, everything from double parking and noise levels to not walking on the grass.
ellauri226.html on line 477: For Roby, who grew up being told to listen to this private police force and follow the development’s rules with the same piety as the city’s police and laws, the ease with which new residents disregarded and violated these rules was a shock but oddly liberating.
ellauri226.html on line 480: The whites who had meekly lived under the thumb of the company in the development for many years, were shocked by the behavior of the new, often minority, residents who seemed to have no regard for the rules and the lifestyle that had been established long ago by Metropolitan Life. As a result, the tension and anger felt by many whites towards the minorities as they felt as though their pitiful lifestyles and sorry apartment buildings were being disrespected.
ellauri226.html on line 484: prime motivating factor for their departure. What they really meant were the fucking 2nd wave immigrants. Brian Werner, Elvira Werner, and Kathleen Roby all moved out of The Bronx during the 1960s and 1970s, and describe crime and the changing neighborhood as the major influence in their decision. My mom herself, she began running red lights because she was afraid of being raped if stopping too long in certain intersections. After her tires were stolen repeatedly while waiting for the traffic lights to change Mrs. Roby moved to Long Island in 1980, where her better-off sister already resided.
ellauri226.html on line 492: home was something that became a real possibility for many working and
ellauri226.html on line 495: Long Island and Westchester County, New York area, as well as northern New Jersey, where Philip Roth's folks lived with a flock of other Mockies. Homes in new communities were comparatively inexpensive. For example, in 1948, the going rate for a home in Levittown was $8,000, which, if paid for using a low-interest
ellauri226.html on line 515: leave the borough years before. This early movement of whites to suburbia, between the end of World War II and the 1960s, provided empty apartments
ellauri226.html on line 522: Jacque Smith Bonneau moved to the South Bronx in the mid-1940s as part of the first major migration of African Americans to the borough and, like many of the white residents interviewed, commented on the safety of The Bronx in the 1950s and spoke of leaving the apartment door open on warm days, which created fine opportunities for petty crime for the sootyfaced poorer folks.
ellauri236.html on line 48: Bolsonaro ran for his first term as president in 2018 with the conservative Liberal Party, campaigning as a political outsider and anti-corruption candidate, and gaining the moniker "Trump of the Tropics." A divisive figure, Bolsonaro has become known for his bombastic statements and conservative agenda, which is supported by important evangelical leaders in the country.
ellauri236.html on line 52: But poverty has grown during his presidency, and his popularity levels took a hit over his handling of the pandemic, which he dismissed as the "little flu," before the virus killed more than 680,000 people in the country.
ellauri236.html on line 54: Environmentalists also warned that the future of the rainforest could be at stake in this election, as Bolsonaro's government had become known for its support of ruthless exploitation of land in the Amazon, leading to record deforestation figures.
ellauri236.html on line 56: Bolsonaro turned in a strong showing in the wealthier south of the country, winning Sao Paulo and his native Rio de Janeiro by margins of over 10%, but it was not enough to compensate for Lula’s massive turnout in the Northeast of Brazil, where the Workers Party has long enjoyed dominance. Indeed, Lula won numerous states by margins of 30%, 40% or even 50%, turning in particularly strong performances in the vote-rich states of Bahia, Ceara, and his native Pernambuco.
ellauri236.html on line 58: Bolsonaro voted in Vila Militar in his home state of Rio de Janeiro, saying he had "the expectation of victory, for the good of Brazil…if it is God’s will, we will be victorious tonight."
ellauri236.html on line 60: Lula's election tonight represents one of the greatest comeback stories in Latin American history. Lula was convicted and imprisoned on corruption and money laundering charges that were later overturned on a technicality by Brazil’s Supreme Court, clearing the way for him to run for an unprecedented third term.
ellauri236.html on line 61: Portuguese-language searches for basic election-related terms such as “fraud,” “intervention” and “ballots” on Facebook and Instagram, which are owned by Meta, have overwhelmingly directed people toward groups pushing claims questioning the integrity of the vote or openly agitating for a military coup, researchers from the advocacy group SumOfUs found. On TikTok, five out of eight top search results for the keyword “ballots” were for terms such as “rigged ballots” and “ballots being manipulated.”
ellauri236.html on line 63: The research is the latest in a growing body of evidence that social platforms are failing to prevent a flood of disinformation — some of it tinged with violence — on their services ahead of the runoff election Sunday between President Jair Bolsonaro and former president Luiz Inácio Lula da Silva. Brazilian lawmakers last week granted the nation’s elections chief unilateral power to force tech companies to remove misinformation within two hours of the content being posted — one of the most aggressive legal measures against North American social media giants that any country has taken.
ellauri236.html on line 65: Advocates have expressed fears that some posts could lead to violence or to a broader questioning of the results. Adding to the worries is the new ownership of Twitter by billionaire Elon Musk, a free speech advocate. During his first day as Twitter’s new owner on Friday, Musk tweeted that he would pause all “major content decisions” and reinstatements of accounts until he convened a new content moderation council. The announcement effectively disbands aspects of Twitter’s tool kits for penalizing accounts — from those of presidents to foreign trolls — that break the company’s rules against hate speech, bullying and spreading misinformation around elections.
ellauri236.html on line 69: The right-wing Bolsonaro has repeatedly alleged without evidence that voting machines used for a quarter century in Brazil are prone to fraud. The rhetoric of Bolsonaro supporters has often appeared to echo that of President Donald Trump supporters during the 2020 U.S. election, who questioned election results under the banner Stop the Steal.
ellauri236.html on line 71: Misinformation has also been spread by the left. The messages include false allegations that Bolsonaro has confessed to cannibalism and pedophilia. He has not confessed a thing!
ellauri236.html on line 73: A test of Meta and YouTube’s ad systems by the human rights group Global Witness revealed that the companies approved large numbers of misleading ads, including spots that encouraged people not to vote or gave false dates for when ballots could be posted. YouTube said it “reviewed the ads in question and removed those that violated our policies,” although the Global Witness report showed all the ads submitted were approved by the Google-owned site.
ellauri236.html on line 75: They found that five out of seven of the groups recommended by Facebook under searches for the term “intervention” were pushing for a military intervention in Brazil’s election, while five out of seven of the groups recommended under the search term “fraud” encouraged people to join groups that questioned the election’s integrity. The groups have names such “Intervention to Save Brazil” and “Military intervention already.”
ellauri236.html on line 77: Overall, the group found, 60 percent of all content recommended by Facebook and Instagram pushed misinformation about the electoral process.
ellauri236.html on line 85: Kátia de Lima, in green slime, attending a rally in support of President Jair Bolsonaro this month in Rio de Janeiro. Credit...Maria Magdalena Arrellaga for The New York Times By Jack Nicas.
ellauri236.html on line 86: Jack Nicholson, the Brazil bureau chief, spoke to dozens of President Jair Bolsonaro’s supporters at events across the country for this article.
ellauri236.html on line 91: “There’s a lot of fraud,” said Kátia de Lima, 47, a store clerk at a rally for Mr. Bolsonaro this month. “It’s proven.”
ellauri236.html on line 92: At the same rally north of Rio de Janeiro, Paulo Roberto, 55, a government worker, said, “Anyone who votes for Bolsonaro is worried about the voting machines.”
ellauri236.html on line 97: Mr. Bolsonaro is right that Brazil’s voting system is unique. It is the only country in the world to use a fully digital system, with no paper backups. Since Brazil began using electronic voting machines in 1996, there has been no evidence that they have been used for fraud. Instead, the machines helped eliminate the fraud that once afflicted Brazil’s elections in the age of paper ballots.
ellauri236.html on line 102: “I look at the things I want to see, and I avoid looking at what they want to show me,” said José Luiz Chaves Fonseca, a turbine engineer for offshore oil platforms who was attending the rally this month north of Rio de Janeiro as a Bolsonaro impersonator. “If everyone dressed like this, they wouldn’t be tricked.”
ellauri236.html on line 108: According to Brazil's Superior Electoral Court, Positivo Tecnologia, a Brazilian company, won the most recent bid to produce electronic voting machines for this year's election. Smartmatic and Dominion confirmed their equipment is not being used in Brazil. But the voting machine claims resurged this month, both in WhatsApp messages in Brazil about Smartmatic and in English-language posts on U.S. social media sites claiming, incorrectly, that Dominion or Smartmatic machines were used in Brazil.
ellauri236.html on line 122: OKSANEN korostaa että Venäjältä puuttuu vapaa media, joten kansa on propagandan armoilla. Suuri osa ihmisistä saa tietonsa valtakunnan televisiosta, joka suoltaa nationalistista informaatiota. Ei nyt ei kyllä tiedä itkeäkö vaiko nauraa.
ellauri236.html on line 165: After Chase left home at the age of 18, he worked in sales, primarily focusing on books and literature. He sold children's encyclopaedias, while also working in a bookshop. He also served as an executive for a book wholesaler, before turning to a writing career that produced more than 90 mystery books. His interests included photography, of a professional standard, reading, and listening to classical music and opera. As a form of relaxation between novels, he put together highly complicated and sophisticated Meccano models.
ellauri236.html on line 169: Prohibition and the ensuing Great Depression in the US (1929–39) had given rise to the Chicago gangster culture prior to World War II. This, combined with Chase's book trade experience, convinced him that there was a big demand for gangster stories. After reading James M. Cain's novel The Postman Always Rings Twice (1934), and having read about the American gangster Ma Barker and her sons, and with the help of maps and a slang dictionary, he wrote No Orchids for Miss Blandish in his spare time, he claimed over a period of six weekends, though his papers suggest it took longer. The book achieved remarkable notoriety and became one of the best-selling books of the decade. It was the subject of the 1944 essay "Raffles and Miss Blandish" by George Orwell (alla). Chase and Robert Nesbitt adapted it to a stage play of the same name which ran in London's West End to good reviews. The 1948 film adaptation was widely denounced as salacious due to the film's portrayal of violence and sexuality. Robert Aldrich did a remake, The Grissom Gang, in 1971.
ellauri236.html on line 171: Tän kaverin ensimmäinen kirja oli Ei kukkia nti Imarteelle (No Orchids for Miss Blandish). Nyt lytättävän niteen nimi on The Flesh of an Orchid eli toi lähtöjuhlat yllä.
ellauri236.html on line 182: So much for Raffles. Now for a header into the cesspool. No Orchids for Miss Blandish, by James Hadley Chase, was published in 1939, but seems to have enjoyed its greatest popularity in 1940, during the Battle of Britain and the blitz. In its main outlines its story is this:
ellauri236.html on line 184: Miss Blandish, the daughter of a millionaire, is kidnapped by some gangsters who are almost immediately surprised and killed off by a larger and better organized gang. They hold her to ransom and extract half a million dollars from her father. Their original plan had been to kill her as soon as the ransom-money was received, but a chance keeps her alive. One of the gang is a young man named Slim, whose sole pleasure in life consists in driving knives (well, his prick as well, got to give that much to him) into other people's bellies. In childhood he has graduated by cutting up living animals with a pair of rusty scissors. Slim is sexually impotent, but takes a kind of fancy to Miss Blandish. Slim's mother, who is the real brains of the gang, sees in this the chance of curing Slim's impotence, and decides to keep Miss Blandish in custody till Slim shall have succeeded in raping her. After many efforts and much persuasion, including the flogging of Miss Blandish with a length of rubber hosepipe, the rape is achieved. (Ei se ihan näin mennyt, George!) Meanwhile Miss Blandish's father has hired a private detective, and by means of bribery and torture the detective and the police manage to round up and exterminate the whole gang. Slim escapes with Miss Blandish and is killed after a final juicy rape, and the detective prepares to restore Miss Blandish to her pristine shape. By this time, however, she has developed such a taste for Slim's caresses(3) that she feels unable to live without him, and she jumps, out of the window of a sky-scraper. Footnote 1945. Another reading of the final episode is possible. It may mean merely that Miss Blandish is pregnant, i.e. she is damaged goods. Maybe she is sad that the baby's dad is dead. But the "interpretation" I have given above seems more in keeping with the general brutality of the book.
ellauri236.html on line 186: Several other points need noticing before one can grasp the full implications of this book. To begin with, its central story bears a very marked resemblance to William Faulkner's novel, Sanctuary. Therefore, it is not, as one might expect, the product of an illiterate hack, but a brilliant piece of plagiarism, with hardly a wasted word or a jarring note anywhere. Thirdly, the whole book, récit as well as dialogue, is written in the American language; the author, an Englishman who has (I believe) never been in the United States, seems to have made a complete mental transference to the American underworld. Fourthly, and what is worst (from the point of view of a serious writer like myself) the book sold, according to its publishers, no less than half a million copies. Actually 2.
ellauri236.html on line 188: I have already outlined the plot, but the subject-matter is much more sordid and brutal than this suggests. The book contains eight full-dress murders, an unassessable number of casual killings and woundings, an exhumation (with a careful reminder of the stench), the flogging of Miss Blandish, the torture of another woman with red-hot cigarette-ends, a strip-tease act, a third-degree scene of unheard-of cruelty and much else of the same kind. It assumes great sexual sophistication in its readers (there is a scene, for instance, in which a gangster, presumably of masochistic tendency, has an orgasm in the moment of being knifed - I can relate to that!), and it takes for granted the most complete corruption and self-seeking as the norm of human behaviour. The detective, for instance, is almost as great a rogue as the gangsters, and actuated by nearly the same motives. Like them, he is in pursuit of ‘five hundred grand’. It is necessary to the machinery of the story that Mr. Blandish should be anxious to get his money back, but apart from this, such things as affection, friendship, good nature or even ordinary politeness simply do not enter. Nor, to any great extent does normal sexuality. Ultimately only one motive is at work throughout the whole story: the pursuit of power. (Well, there is also the pursuit of spaghetti and some twat.)
ellauri236.html on line 192: In another of Mr. Chase's books, He Won't Need It Now, the hero, who is intended to be a sympathetic and perhaps even noble character, is described as stamping on somebody's face, and then, having crushed the man's mouth in, grinding his heel round and round in it. Even when physical incidents of this kind are not occurring, the mental atmosphere of these books is always the same. Their whole theme is the struggle for power and the triumph of the strong over the weak. The big gangsters wipe out the little ones as mercilessly as a pike gobbling up the little fish in a pond; the police kill off the criminals as cruelly as the angler kills the pike. If ultimately one sides with the police against the gangsters, it is merely because they are better organized and more powerful, because, in fact, the law is a bigger racket than crime. Might is right: vae victis. But think of it, what is new? All undying epic heroes are described as stamping on one anothers faces.
ellauri236.html on line 194: As I have mentioned already, No Orchids enjoyed its greatest vogue in 1940, though it was successfully running as a play till some time later. It was, in fact, one of the things that helped to console people for the boredom of being bombed. Early in the war the New Yorker had a picture of a little man approaching a news-stall littered with paper with such headlines as ‘Great Tank Battles in Northern France’, ‘Big Naval Battle in the North Sea’, ‘Huge Air Battles over the Channel’, etc., etc. The little man is saying ‘Action Stories, please’. That little man with his little dick stood for all the drugged millions to whom the world of the gangster and the prize-ring is more ‘real’, more ‘tough’, than such things as crucifixions, wars, revolutions, earthquakes, famines, genocides, holocausts and pestilences. From the point of view of a reader of Action Stories, a description of the London blitz, or of the internal struggles of the European underground parties, would be ‘sissy stuff’. On the other hand, some puny gun-battle in Chicago, resulting in perhaps half a dozen deaths, would seem genuinely ‘tough’. This habit of mind is now extremely widespread. A soldier sprawls in a muddy trench, with the machine-gun bullets crackling a foot or two overhead, and whiles away his intolerable boredom by reading an American gangster story. And what is it that makes that story so exciting? Precisely the fact that people are shooting at each other with machine-guns! Neither the soldier nor anyone else sees anything curious in this. It is taken for granted that an imaginary bullet is more thrilling than a real one. (But note one difference: they get a whacking pile of money and loads of wet twat for it.)
ellauri236.html on line 198: There exists in America an enormous literature of more or less the same stamp as No Orchids. Quite apart from books, there is the huge array of ‘pulp magazines’, graded so as to cater for different kinds of fantasy, but nearly all having much the same mental atmosphere. A few of them go in for straight pornography, but the great majority are quite plainly aimed at sadists and masochists. Sold at threepence a copy under the title of Yank Mags(4), these things used to enjoy considerable popularity in England, but when the supply dried up owing to the war, no satisfactory substitute was forthcoming. English imitations of the ‘pulp magazine’ do now exist, but they are poor things compared with the original. English crook films, again, never approach the American crook film in brutality. And yet the career of Mr. Chase shows how deep the American influence has already gone. Not only is he himself living a continuous fantasy-life in the Chicago underworld, but he can count on hundreds of thousands of readers who know what is meant by a ‘clipshop’ or the ‘hotsquat’, do not have to do mental arithmetic when confronted by ‘fifty grand’, and understand at sight a sentence like ‘Johnny was a rummy and only two jumps ahead of the nut-factory’. Evidently there are great numbers of English people who are partly americanized in language and, one ought to add, in moral outlook. For there was no popular protest against No Orchids. In the end it was withdrawn, but only retrospectively, when a later work, Miss Callaghan Comes to Grief, brought Mr. Chase's books to the attention of the authorities. Judging by casual conversations at the time, ordinary readers got a mild thrill out of the obscenities of No Orchids, but saw nothing undesirable in the book as a whole. Many people, incidentally, were under the impression that it was an American book reissued in England.
ellauri236.html on line 200: The thing that the ordinary reader ought to have objected to — almost certainly would have objected to, a few decades earlier — was the equivocal attitude towards crime. It is implied throughout No Orchids that being a criminal is only reprehensible in the sense that it does not pay. Being a policeman pays better, but there is no moral difference, since the police use essentially criminal methods. In a book like He Won't Need It Now the distinction between crime and crime-prevention practically disappears. This is a new departure for English sensational fiction, in which till recently there has always been a sharp distinction between right and wrong and a general agreement that virtue must triumph in the last chapter. English books glorifying crime (modern crime, that is — pirates and highwaymen are different) are very rare. Even a book like Raffles, as I have pointed out, is governed by powerful taboos, and it is clearly understood that Raffles's crimes must be expiated sooner or later. In America, both in life and fiction, the tendency to tolerate crime, even to admire the criminal so long as he is success, is very much more marked. It is, indeed, ultimately this attitude that has made it possible for crime to flourish upon so huge a scale. Books have been written about Al Capone that are hardly different in tone from the books written about Henry Ford, Stalin, Lord Northcliffe and all the rest of the ‘log cabin to White House’ brigade. And switching back eighty years, one finds Mark Twain adopting much the same attitude towards the disgusting bandit Slade, hero of twenty-eight murders, and towards the Western desperadoes generally. They were successful, they ‘made good’, therefore he admired them.
ellauri236.html on line 202: In a book like No Orchids one is not, as in the old-style crime story, simply escaping from dull reality into an imaginary world of action. One's escape is essentially into cruelty and sexual perversion. No Orchids is aimed at the power-instinct, which Raffles or the Sherlock Holmes stories are not. At the same time the English attitude towards crime is not so superior to the American as I may have seemed to imply. It too is mixed up with power-worship, and has become more noticeably so in the last twenty years. A writer who is worth examining is Edgar Wallace, especially in such typical books as The Orator and the Mr. J. G. Reeder stories. Wallace was one of the first crime-story writers to break away from the old tradition of the private detective and make his central figure a Scotland Yard official. Sherlock Holmes is an amateur, solving his problems without the help and even, in the earlier stories, against the opposition of the police. Moreover, like Lupin, he is essentially an intellectual, even a scientist. He reasons logically from observed fact, and his intellectuality is constantly contrasted with the routine methods of the police. Wallace objected strongly to this slur, as he considered it, on Scotland Yard, and in several newspaper articles he went out of his way to denounce Holmes by name. His own ideal was the detective-inspector who catches criminals not because he is intellectually brilliant but because he is part of an all-powerful organization. Hence the curious fact that in Wallace's most characteristic stories the ‘clue’ and the ‘deduction’ play no part. The criminal is always defeated by an incredible coincidence, or because in some unexplained manner the police know all about the crime beforehand. The tone of the stories makes it quite clear that Wallace's admiration for the police is pure bully-worship. A Scotland Yard detective is the most powerful kind of being that he can imagine, while the criminal figures in his mind as an outlaw against whom anything is permissible, like the condemned slaves in the Roman arena. His policemen behave much more brutally than British policemen do in real life — they hit people with out provocation, fire revolvers past their ears to terrify them and so on — and some of the stories exhibit a fearful intellectual sadism. (For instance, Wallace likes to arrange things so that the villain is hanged on the same day as the heroine is married.) But it is sadism after the English fashion: that is to say, it is unconscious, there is not overtly any sex in it, and it keeps within the bounds of the law. The British public tolerates a harsh criminal law and gets a kick out of monstrously unfair murder trials: but still that is better, on any account, than tolerating or admiring crime. If one must worship a bully, it is better that he should be a policeman than a gangster. Wallace is still governed to some extent by the concept of ‘not done’. In No Orchids anything is ‘done’ so long as it leads on to power. All the barriers are down, all the motives are out in the open. Chase is a worse symptom than Wallace, to the extent that all-in wrestling is worse than boxing, or Fascism is worse than capitalist democracy.
ellauri236.html on line 204: In borrowing from William Faulkner's Sanctuary, Chase only took the plot; the mental atmosphere of the two books is not similar. Chase really derives from other sources, and this particular bit of borrowing is only symbolic. What it symbolizes is the vulgarization of ideas which is constantly happening, and which probably happens faster in an age of print. Chase has been described as ‘Faulkner for the masses’, but it would be more accurate to describe him as Carlyle for the masses. He is a popular writer — there are many such in America, but they are still rarities in England — who has caught up with what is now fashionable to call ‘realism’, meaning the doctrine that might is right. The growth of ‘realism’ has been the great feature of the intellectual history of our own age. Why this should be so is a complicated question. The interconnexion between sadism, masochism, success-worship, power-worship, nationalism, and totalitarianism is a huge subject whose edges have barely been scratched, and even to mention it is considered somewhat indelicate. To take merely the first example that comes to mind, I believe no one has ever pointed out the sadistic and masochistic element in Bernard Shaw's work, still less suggested that this probably has some connexion with Shaw's admiration for dictators. Fascism is often loosely equated with sadism, but nearly always by people who see nothing wrong in the most slavish worship of Stalin. The truth is, of course, that the countless English intellectuals who kiss the arse of Stalin are not different from the minority who give their allegiance to Hitler or Mussolini, nor from the efficiency experts who preached ‘punch’, ‘drive’, ‘personality’ and ‘learn to be a Tiger man’ in the nineteen-twenties, nor from that older generation of intellectuals, Carlyle, Creasey and the rest of them, who bowed down before German militarism. All of them are worshipping power and successful cruelty. It is important to notice that the cult of power tends to be mixed up with a love of cruelty and wickedness for their own sakes. A tyrant is all the more admired if he happens to be a bloodstained crook as well, and ‘the end justifies the means’ often becomes, in effect, ‘the means justify themselves provided they are dirty enough’. This idea colours the outlook of all sympathizers with totalitarianism, and accounts, for instance, for the positive delight with which many English intellectuals greeted the Nazi-Soviet pact. It was a step only doubtfully useful to the U.S.S.R., but it was entirely unmoral, and for that reason to be admired; the explanations of it, which were numerous and self-contradictory, could come afterwards.
ellauri236.html on line 206: Until recently the characteristic adventure stories of the English-speaking peoples have been stories in which the hero fights against odds. This is true all the way from Robin Hood to Pop-eye the Sailor. Perhaps the basic myth of the Western world is Jack the Giant-killer, but to be brought up to date this should be renamed Jack the Dwarf-killer, and there already exists a considerable literature which teaches, either overtly or implicitly, that one should side with the big man against the little man. Most of what is now written about foreign policy is simply an embroidery on this theme, and for several decades such phrases as ‘Play the game’, ‘Don't hit a man when he's down’ and ‘It's not cricket’ have never failed to draw a snigger from anyone of intellectual pretensions. What is comparatively new is to find the accepted pattern, according to which (a) right is right and wrong is wrong, whoever wins, and (b) weakness must be respected, disappearing from popular literature as well. When I first read D. H. Lawrence's novels, at the age of about twenty, I was puzzled by the fact that there did not seem to be any classification of the characters into ‘good’ and ‘bad’. Lawrence seemed to sympathize with all of them about equally, and this was so unusual as to give me the feeling of having lost my bearings. Today no one would think of looking for heroes and villains in a serious novel, but in lowbrow fiction one still expects to find a sharp distinction between right and wrong and between legality and illegality. The common people, on the whole, are still living in the world of absolute good and evil from which the intellectuals have long since escaped. But the popularity of No Orchids and the American books and magazines to which it is akin shows how rapidly the doctrine of ‘realism’ is gaining ground.
ellauri236.html on line 208: Several people, after reading No Orchids, have remarked to me, ‘It's pure Fascism’. This is a correct description, although the book has not the smallest connexion with politics and very little with social or economic problems. It has merely the same relation to Fascism as, say Trollope's novels have to nineteenth-century capitalism. It is a daydream appropriate to a totalitarian age. In his imagined world of gangsters Chase is presenting, as it were, a distilled version of the modern political scene, in which such things as mass bombing of civilians, the use of hostages, torture to obtain confessions, secret prisons, execution without trial, floggings with rubber truncheons, drownings in cesspools, systematic falsification of records and statistics, treachery, bribery, and quislingism are normal and morally neutral, even admirable when they are done in a large and bold way. The average man is not directly interested in politics, and when he reads, he wants the current struggles of the world to be translated into a simple story about individuals. He can take an interest in Slim and Fenner as he could not in the G.P.U. and the Gestapo. People worship power in the form in which they are able to understand it. A twelve-year-old boy worships Jack Dempsey. An adolescent in a Glasgow slum worships Al Capone. An aspiring pupil at a business college worships Lord Nuffield. A New Statesman reader worships Stalin. There is a difference in intellectual maturity, but none in moral outlook. Thirty years ago the heroes of popular fiction had nothing in common with Mr. Chase's gangsters and detectives, and the idols of the English liberal intelligentsia were also comparatively sympathetic figures. Between Holmes and Fenner on the one hand, and between Abraham Lincoln and Stalin on the other, there is a similar gulf.
ellauri236.html on line 210: One ought not to infer too much from the success of Mr. Chase's books. It is possible that it is an isolated phenomenon, brought about by the mingled boredom and brutality of war. (LOL) But if such books should definitely acclimatize themselves in England (or Nigeria!), instead of being merely a half-understood import from America, there would be good grounds for dismay. In choosing Raffles as a background for No Orchids I deliberately chose a book which by the standards of its time was morally equivocal. Raffles, as I have pointed out, has no real moral code, no religion, certainly no social consciousness. All he has is a set of reflexes the nervous system, as it were, of a gentleman. Give him a sharp tap on this reflex or that (they are called ‘sport’, ‘pal’, ‘woman’, ‘king and country’ and so forth), and you get a predictable reaction. In Mr. Chase's books there are no gentlemen and no taboos. Emancipation is complete. Freud and Machiavelli have reached the outer suburbs. Comparing the schoolboy atmosphere of the one book with the cruelty and corruption of the other, one is driven to feel that snobbishness, like hypocrisy, is a check upon behaviour whose value from a social point of view has been underrated.
ellauri236.html on line 362: Sitten alkaa tapahtua nopeassa tahdissa. Oli aikakin. Vanha Sam nirhataan. Muut konnat nuolee kuivuneita huuliaan. Miss Bailey itkahtaa hysteerisesti. The necklace is worth a fortune.
ellauri236.html on line 380: Meanwhile, the police are on the trail of the kidnappers, and Dave Fenner, an ex journalist and now a private investigator, is hired to rescue her and deal with the gangsters. Fenner and the police eventually work out where the young socialist is located and go to the club, where a gun battle ensues. Slim is killed and Miss Blandish is rescued, but unfortunately, after months of fornication and drugs at the hands of the gangsters, Miss Blandish cannot cope with life without Slim (and his Ma!) and kills herself. Damaged goods.
ellauri236.html on line 384: In 1947, the sado-eroticism in Chase's book was parodied by Raymond Queneau in his pastiche novel, We Always Treat Women Too Well. In 1961, the novel was extensively rewritten and revised by the author because he thought the world of 1939 too distant for a new generation of readers (confusion can result if readers of the Orwell essay refer his quotations and references to the 1962 edition).
ellauri236.html on line 386: In 1973, Gene D. Phillips of Loyola University of Chicago remarked on the influence of William Faulkner's 1931 novel Sanctuary, writing that, "It is a matter of record that [No Orchids for Miss Blandish] was heavily indebted to Sanctuary for its plot line." Phillips also stated that Slim Grisson, who was identified by Phillips as the main antagonist, was based on Popeye The Sailor Man, a criminal in Faulkner's novel. Onko se sama Kippari Kalle joka heilastelee Olkan kanssa ja hoitaa pikku Hajuhernettä?
ellauri236.html on line 390: Since its publication, No Orchids for Miss Blandish has sold over two million copies.
ellauri236.html on line 398: While he waited, Eddie noticed a girl standing by a nearby bus stop. She immediately attracted his attention: every good-looking girl did. She was a tall, cool-looking blonde with a figure that made him come in his pants twice. She had a pert prettiness that appealed to Eddie. He studied her face for a brief moment. Her make-up was good. Her mouth was a trifle large, but Eddie didn’t mind that. He liked the sexy look she had and the sophisticated way she wore her yellow summery whore dress.
ellauri236.html on line 413: “I’m going to talk to her,” Eddie said. “I’m not standing for Slim relieving his repressions on that girl. I got mine to relieve on her too. There’s a limit, and goddamn it, that would be the limit! Be nice now! Doucement!"
ellauri236.html on line 420: "Slim is tall and thin and he smells of dirt. He stands over me and stalks. I understand what he is trying to do and applaud it. I pretend to be dead to make it easier for him. I want to scream when he comes, but if I did, he would know I was alive. He goes on for hours over me, mumbling.” Then suddenly she screamed out, “Why doesn't he do it to me?“
ellauri236.html on line 425: Ma’s eyes suddenly snapped with rage. Her face turned purple. “Slim wants her,” she said, lowering her voice and glaring at Eddie. “He’s going to have her. You keep out of it! That goes for the rest of you too!” Eddie felt horny for the girl, but he wasn’t going to risk his life for her.
ellauri236.html on line 428: “I know women,” he said with a sneer. “They’d do anything to stuff their face. I feel a boner coming. Call Anna." (Anna is the big mouthed one.) “That you, Anna?” Pete asked while Eddie watched him. “This is Pete. Come here quick. Something’s come up important. I want you over here right away. No, I don’t promise it’s a blow job, but it might lead to one. You’ll come? Okay, I’m waiting for you,” and he hung up.
ellauri236.html on line 434: “Hello, baby,” Eddie said. “Come on in. No need to keep your pants on. This is a friendly meeting, I just wanna fondle your bag. Pass it over.” She crossed her legs, showing him what she had between her knees before adjusting her skirt.
ellauri236.html on line 440: “Look, Slim, don’t be foolish,” Ma said. She spoke with difficulty. Her mouth felt dry. “We can’t keep her. It’s too dangerous. She’s got to go.” (Ma gets a perspective here for a second.)
ellauri236.html on line 463: Paula sat before an idle typewriter, thumbing through the pages of a lurid magazine called Chase.
ellauri236.html on line 465: “They’ll take all the furniture away tomorrow unless you pay the third installment. So what shall I have to sit on?” Fenner looked startled. “They’re not taking that away as well, are they?” Fenner is full of wisecracks, a funny guy. Paula is forever the joke of his butt.
ellauri236.html on line 477: Blandish took out a pigskin cigar case and carefully selected a cigar. “I had to give the Federal Agents every chance of finding these men before I started interfering." The trail is cold, but so is Mr. Blandish. He is not over excited about finding his daughter, but maybe Fenner can get back some of his million bucks. And the necklace. Put your heart where your money is.
ellauri236.html on line 492: What did this Borg girl do for a living when she was going around with Riley?” he asked.
ellauri236.html on line 494: “She did a strip act at the Cosmos Club, strictly for peanuts, but her main meal ticket was Riley.”
ellauri236.html on line 495: During the years Fenner had been a newspaperman, he had systematically collected every scrap of information concerning the activities of the big and little gangsters in town, just like his journalist colleague Heinie. Except Heinie is dead by now.
ellauri236.html on line 508: He found Paula anxiously waiting for him. One of the important facts of life that Paula had learned the hard way was not to keep any man waiting. She was looking cute in a black dress, relieved by a red carnation. The cut of the dress accentuated her figure so that Fenner took a second look.
ellauri236.html on line 516: Chase was subject to several court cases during his career. In 1942, his novel Miss Callaghan Comes to Grief (1941), a lurid account of the white slave trade, was banned by the British authorities after the author and his publisher Jarrold were found guilty of an obscene book. Each was fined a hefty £100. Later, the Anglo-American crime author Raymond Chandler proved that Chase had lifted whole sections of his work in Blonde's Requiem (published 1945) forcing Chase to issue an apology in The Bestseller.
ellauri236.html on line 520: Chase's novels were so thick that the reader was compelled to turn the pages in a non-stop effort to reach the end of the book. The final page often produced a totally unexpected plot twist. (Ei kuitenkaan tossa lähtöjuhlissa, kurkistin.) His early books contained some violence that matched the era in which they were written. Unfortunately, sex was never explicit and, though often hinted at, seldom happened. That would invariably leave even his most die-hard fans disappointed. This may be why his books failed to take hold in the American market.
ellauri236.html on line 522: In many of his novels, treacherous women play a significant role. The protagonist falls in love with one and is prepared to kill someone at her behest. Only when he is killed, does he realise that the woman was manipulating him for her own ends. He never got it into her backend well and good, despite all the promises.
ellauri238.html on line 42: Catullus is not the only poet who translated Sappho’s poem to use for himself: Pierre de Ronsard is also known to have translated a version of it. Ronsard kynäilikin suht rasvaisia runoja, kz. albumia 123.
ellauri238.html on line 44: It was brillig, and sleep, gently flowing, Was trickling through my dreaming soul, When the vague form of a vibrant ghost. Arrived to disturb my dreaming, softly. Leaning down to me, pure ivory teeth, And offering me her flickering tongue, Her lips were kissing me, sweet and long, Mouth on mouth, thigh on thigh beneath...
ellauri238.html on line 88: A quick way to get drunk for cheap, erguotou is a form of baijiu or Chinese white liquor made from sorghum. Popular with blue-collar workers, it will give you a good time for little more than 50p.
ellauri238.html on line 435: format=jpg/path/sabaa95a46a842b8a/image/i9c6de44f15ec63b8/version/1660301953/image.jpg" />
ellauri238.html on line 441: format=jpg/path/sabaa95a46a842b8a/image/ief1c34abb0236626/version/1667383691/image.jpg" />
ellauri238.html on line 449: Grundlage sind viele Gespräche mit Zeitzeug*innen, die die Maler*inpoet*in noch persönlich gekannt haben. Dies ist keine wissenschaftliche Arbeit, sondern ein tolles Blätterbuch über eine ungewöhnliche Künstler*in. Die Elberfelder*in wird ebenso gezeigt wie die Berliner*in, die Dichter*in wie die Zeichner*in, die Performer*in wie die Netzverlkaufer*in, die Jüd*in wie die Araber*in. In der Synagoge isst sie genüsslich eine mitgebrachte Schokolade. Hey Mr/MsYliopiston älykkäimpiä miehiä.
ellauri238.html on line 459: Zur Welt kam Elisabeth, die Else genannt wurde, in der Elberfelder Herzogstraße 29. Sie wurde zu Else Lasker-Schüler, die Dichter*in, die ihre Welt aus dem Tal der Wupper und den Sprachwelten des Talmuds in Gedichten, in Prosa und Theaterstücken einfing. Eine deutsche Poet*in, die Deutschland und uns Kerndeutschen nah sein müsste, ist ihr Leben und Werk doch so tief von der Geschichte durchzogen, welche die unsrige ist. Meist wird sie als deutsch-jüdische Dichter*in wahrgenommen, aber dies marginalisiert und führt aus dem künstlerischen Erfahren und Lesen fort. Ihre Poet*innensprache war deutsch und damit hat sie das Sprachland Deutschland in eine dichte Höhle geführt, wie wenige vor ihr und nicht viele nach ihr. Und auch diejenigen, die wie sie einen eigenen Dichterkosmos hatten und haben, wie Rose Ausländer, Paul Celan, Nelly Sachs, Hilde Domin, Hertha Kräftner sowie Gottfried Benn, Rainer Maria Rilke, Peter Huchel, Reiner Kunze oder (aus Rumänien) Herta Müller, Rolf Bossert und Richard Wagner sollten werkimmanent und literaturästhetisch wahrgenommen und nicht in Bindestrich-Kästchen – weder religiös noch regional – segmentiert werden. Deutschland, Deutschland ist das Dach für alle, Deutschland Deutschland über alles, die Knechtschaft dauert nur noch kurze Zeit.
ellauri238.html on line 510: Freß die Kapelle und schaukle fort Bitterin juon, Kappelin ahmin.
ellauri238.html on line 648: We express our deep respect to Karpov as a chess player. We express our deep contempt for him as a Russian and an accomplice of Putin. The mentioned match, as you probably know, was also an ideological battle (considering the status of Korchnoi and considering how opportunistic Karpov was both under the Soviet regime and under the current Russian regime). It's a pity that Korchnoi couldn't win and Fischer refused to play at all. Korchnoi jumped to our side and Fischer was an exemplary Jew.
ellauri238.html on line 650: Born in Leningrad, Soviet Union (USSR), Korchnoi defected to the Netherlands in 1976, and resided in Switzerland from 1978, becoming a Swiss citizen. Korchnoi played four matches, three of which were official, against GM Anatoly Karpov. In 1974, Korchnoi lost the Candidates Tournament final to Karpov. Karpov was declared World Champion in 1975 when GM Bobby Fischer declined to defend his title. Korchnoi then won two consecutive Candidates cycles to qualify for World Chess Championship matches with Karpov in 1978 and 1981 but lost both.
ellauri238.html on line 730: "My cup runneth over" is a quotation from the Hebrew Bible (Psalms:23:5) and means "I have more than enough for my needs", though interpretations and usage vary. This phrase, in Hebrew כּוֹסִי רְוָיָה (kōsî rəwāyāh), is translated in the traditionally used King James Version as my cup runneth over. Newer translations of the phrase include "my cup overflows" and "my cup is completely full".
ellauri238.html on line 732: "My cup runneth over!" is screamed as an expression of ecstasy by the fictional character William Bedford Diego in the 1999 video game System Shock 2, while in World of Warcraft, fictional character Blood Prince Valanar uses the phrase during the "Blood Prince Council" encounter. Also Pandaren Brewmaster from Dota 2 uses it. "Your cup runneth over!" is also an achievement or trophy in Devil May Cry 4. In an easter egg in Day of the Tentacle there is a Victorian photograph resembling the character Max from Sam & Max Hit the Road with the caption "The late Max Attucks, his petard runneth over." In the MOBA Smite, it is the name of a Match of the Day where teams begin the match at max level with 12,000 gold. The quote is also quoted by one of the symbiotic demons in Call of Duty: Vanguard´s zombies mode.
ellauri238.html on line 761: Since the 1960s, he was nominated several times for the Nobel Prize in literature. His books have been translated into 38 languages. Sodan aikana se kuului vastaritaliikkeeseen. Mihinkähän niistä? Nobel kimityxistä päätellen ei ainakaan kommunistiseen. Hyvin päätelty Robin! Herbert was educated as an economist and a lawyer. Herbert was one of the main poets of the Polish opposition to communism. Se oli porvari ties monennessa polvessa.
ellauri238.html on line 767: A year later he became a member of the American Academy and Institute of Arts and Letters. In 1991, receiving the Jerusalem Prize gave Herbert another reason to travel to Israel for a while. There he befriended Yehuda Amichai and wrote a poem about him. "To Yehuda Amichai, Because you are a king and I'm only a prince". Just because Yehuda got translated to 40 tongues but Herbert only 38. Scandinavian krimi bestsellerists can boast with more.
ellauri238.html on line 790: for months for years she´s a guest kuukausia ja vuosia hiän vierailee
ellauri238.html on line 801: maybe she´s left him forever Ehkä hiän on häippässyt ikihyväxi
ellauri238.html on line 813: is insufficient for Mankind anyway koko apinaköörille muutenkin
ellauri238.html on line 837: Wbrew powszechnej opinii nie zamieszkują go ani despoci, ani matkobójcy, ani także ci, którzy chodzá za ciałem innych. Jest to azyl artystów pełen luster, instrumentów i obrazów. Na pierwszy rzut oka najbardziej komfortowy oddział infernalny, bez smoły, ognia i tortur fizycznych.
ellauri238.html on line 862: Born in Germany in 1924, Amichai and his family fled the country during Hitler’s rise to power when Amichai was 12 and settled in Palestine. Although Amichai’s native language was German, he read Hebrew fluently by the time he immigrated to Palestine. During the 1948 Arab-Israeli war he fought with the Israeli defense forces. The rigors and horrors of his service in this conflict, and in World War II, inform his poetry.
ellauri238.html on line 863: According to Alter, Amichai’s early work bears a resemblance to the poetry of Thomas and Auden. “[Rainer Maria] Rilke,” wrote Alter, “is another informing presence for him, occasionally in matters of style—he has written vaguely Rilkesque elegies—but perhaps more as a model for using a language of here and now as an instrument to catch the glimmerings of a metaphysical beyond.” Kuulostaa pahalta.
ellauri238.html on line 865: Alter stressed it was important to remember that Amichai is not simply an Auden or a William Carlos Williams writing from right to left. Far from it! Yehuda Amichai was an Israeli poet and author, one of the first to write in colloquial Hebrew in modern times. Amichai was awarded the 1957 Shlonsky Prize, the 1969 Brenner Prize, 1976 Bialik Prize, and 1982 Israel Prize. He also won international poetry prizes, and was nominated several times for the Nobel Prize in Literature.
ellauri238.html on line 873: Once I left it before I was finished Kerran lähdin ennenkuin mä olin valmis
ellauri238.html on line 876: Between her arms outstretched for me. Ojenteli oxiaan mua kohti.
ellauri238.html on line 907: We forget where we came from. Our Jewish Me ei muisteta mitä meille luvattiin. Meidän juutalaiset
ellauri238.html on line 921: the desert blooms for us, and our children are beautiful. Erämaa kukkii meille, lapset ovat kauniita.
ellauri238.html on line 929: (Every now and then someone says, even after forty (Aina joskus joku sanoo, vaikka on jo mennyt 40
ellauri238.html on line 933: with our eyes of forests, with our beautiful children, mezänsilmillä, kauniilla lapsilla,
ellauri240.html on line 59: Joyce Diane Brothers (1927-2013) oli amerikkalainen psykologi, televisiopersoona, neuvoja, kolumnisti ja kirjailija. Hän tuli tunnetuksi ensimmäisen kerran vuonna 1955 voittamalla pääpalkinnon amerikkalaisessa peliohjelmassa The $64,000 Question. Pikku-Aune oli aivan ilmiselvä juutalainen, os. Bauer, siskokin nai jonkun Goldsmithin. In 1949, she married Milton Brothers, who later went on to become an internist. 40 years later in 1989, Brothers lost her husband to bladder cancer. Following the death of her husband, Brothers fell into a state of depression for a year and contemplated suicide (at 62); however, she used her own self-help work to achieve inner peace and happiness. Brothers and her husband had a daughter, four grandchildren and two great-grandchildren.
ellauri240.html on line 63: As her fame grew there was an increase in disapproval among psychologists and psychiatrists (an all-male panel) . They questioned both the validity of her psychological claims and her authority in providing psychological advice. A growing number of male psychologists began to believe the advice she provided to her audience was unethical insofar as she did not hold any clinical degree and she was giving advice for free, not to patients who were paying customers. Mr. Stevens and Mr. Gardener, the authors of “Women and Psychology,” stated that “traditional psychologists smile subtly when her name is mentioned and they often complain that she actually does more damage to the Brotherhood than good. Besides, her eyes are way too close together.“
ellauri240.html on line 82: Wrinkles: A Novel by Charles Simmons 2.67 6 ratings 2 reviews. A brilliantly original examination of the many aspects that make up a life—from birth, up and over the hill, and into the wilderness of old age. A truly astonishing and original work of fiction, Wrinkles is the story of a life lived forty-four times, from childhood to adulthood to old age.
ellauri240.html on line 84: A truly astonishing and original work of fiction indeed. It is a story of one man, a writer, who is born, who grows, who loves, who stops loving; who eats, sleeps, smokes, lies, boozes, cheats, regrets, has sex, has dreams, and lives. In short yet intimately detailed chapters, each covering a single aspect of his life from youth through old age, we get to know this person fully through the small yet telling incidents that make him who he is. He remembers the butt of a cigarette, the feel of his army uniform, the taste of a lover, the strange and unexpected touch of a college professor’s hand, and so many more small experiences that can never be shaken off more than a recalcitrant band-aid.
ellauri240.html on line 107: Many Hmong refugees settled in the United States after the Vietnam War. Beginning in December 1975, the first Hmong refugees arrived in the U.S., mainly from refugee camps in Thailand; however, only 3,466 were granted asylum at that time under the Indochina Migration and Refugee Assistance Act of 1975. In May 1976, another 11,000 were allowed to enter the United States, and by 1978 some 30,000 Hmong people had immigrated. This first wave was made up predominantly of men directly associated with General Vang Pao's secret army. The Hmong allied with the French against the Communists during the whole Indochina War and with the Americans during the whole Vietnam War, hoping to resist communist Viêt Minh control. So here was the thanx for their efforts.
ellauri240.html on line 109: During the Secret War, in the early 1960s through 1970s the word "Miao or Meo (meaning "cats", "barbarians", and even "Sons of Soiled Pants")" was used until it was changed by General Vang Pao and Dr. Yang Dao to "Hmong", with an added "H" in front of the word "Mong" just for fun. During that time, Dr. Yang Dao just like that, out of the hat, defined and cited the word 'Hmong' to mean "Free Men". This assertion was originally put forth by Yang Dao, himself a Hmong, who felt that framing the etymology of the word "Hmong" as meaning "free" would be beneficial to the self esteem of the Sons of Soil themselves.
ellauri240.html on line 121: Reality soon dispersed that dreamworld. Vang Pao later admitted that his Hmong soldiers suffered appalling losses fighting around the Plain of Jars, in Xieng Khouang province. He put the figure at 17,000 dead by 1968. But his CIA controllers urged him to keep on fighting. US sources, including the historian Alfred McCoy, have noted that younger and younger fighters were forcibly enrolled. By 1968, 30% of the new recruits were only 14 years old.
ellauri240.html on line 122: The Pathet Lao leadership, hiding in caves, survived one of history's most brutal aerial bombardments, and by 1975 had taken full control and established a communist government. The CIA arranged for flights to bring Vang Pao and his Hmong supporters to the US as refugees via airbases in Thailand. Thousands more beleaguered Vang Pao supporters fled across the Mekong and ended up in refugee camps.
ellauri240.html on line 124: Vang Pao has been widely portrayed by his Hmong supporters and the US media as an American war hero and venerated leader of the Hmong people. The former CIA chief William Colby once called him "the biggest hero of the Vietnam war". He came very close to having a park in Madison City, Wisconsin, named after him in 2002. But McCoy objected to the honouring of a man who had ordered the summary executions of prisoners and soldiers who crossed him, and accused Vang Pao of war crimes and heroin-trafficking. Five years later, Vang Pao's name was removed from a new school in Madison after opponents said it should not bear the name of a man with such a blood-stained history.
ellauri240.html on line 126: He was married to five women but was forced to divorce four of them when he arrived in the US. He is survived by his son, Chu Vang. It has been reported Vang Pao fathered more than 20, no, min 25 children.
ellauri240.html on line 128: In 2007, he was arrested and charged with other Hmong leaders in federal court with conspiracy in a plot to kill communist officials in his native country. Federal prosecutors alleged the Lao liberation movement known as Neo Hom raised millions of dollars to recruit a mercenary force and conspired to obtain weapons.
ellauri240.html on line 131: To learn more about the CIA’s efforts to stop the spread of communism deeper into Southeast Asia, and the amazing firsthand stories of sacrifice and bravery of the Hmong men and women who served in the operation, watch the full-length documentary America’s Secret War.
ellauri240.html on line 134: Fred was the president and chairman of Andersen Corp., America's largest manufacturer of windows and patio doors, from 1914 until he retired in 1972. He served the company for more than 75 years. Katherine also devoted much of her time to the company, serving on the board of directors for 50 years. In 1959, the couple created the Andersen Foundation, now called the Fred C. and Katherine B. Andersen Foundation.
ellauri240.html on line 138: January 6, 2011. China's stealth jet is no cause for alarm: US. The day after a Chinese newspaper published photos of what is supposedly a prototype of China's first stealth jet, US officials said they are not worried about the development.
ellauri240.html on line 142: The Global Times did not comment on the authenticity of the pictures, but since the government wields extensive control over state media, the report's appearance and the fact that censors have not removed images from websites suggest a calculated move to leak the information into the public sphere.
ellauri240.html on line 143: That in turn would reflect the growing confidence of the traditionally secretive People's Liberation Army, which is pushing for greater influence and bigger budgets.
ellauri240.html on line 155: 2.8.2022 According to international affairs magazine National Interest, the J-20 jet is considered to be "potentially less maneuverable" than an F-22 due to its larger size. The F-22 is also potentially able to sustain quicker speeds for a longer period of time, according to the magazine.
ellauri240.html on line 209: Peyton Place is the story of a small New England town that, beneath its calm exterior, is filled with scandal and dark secrets. The novel contains sex, suicide, abortion, murder and a subsequent trial, and rape. The citizens of Gilmanton were outraged, certain that Grace Metalious was describing real people in the book and sure that she had brought shame and unwarranted notoriety to their town. After Peyton Place was published, the whole image of the small town in America was forever changed. From then on the very phrase "Peyton Place" was used to describe a town that is rife with deep secrets and rampant sex beneath the veneer of picturesque calm.
ellauri240.html on line 213: Despite its notoriety and the large amounts of money it earned her, the book led to the ruination of Grace Metalious. She purchased a house that she had long admired in Gilmanton, then had it extensively remodeled. Meanwhile, her husband's contract with the Gilmanton school was not renewed. Officially, he was not fired, but the rumor was that the dismissal was because of his wife's book. At any rate, it made good publicity for the book. George eventually got a new job in Massachusetts, but Grace refused to leave her house. Eventually the two divorced and Grace, who had begun drinking heavily, married a local disc jockey.
ellauri240.html on line 217: After she died, George wrote his own book called The Girl from "Peyton Place." The book offers a husband's view of how Metalious was exploited after the publication of the book, but also of how she was responsible for bringing unhappiness to herself and to others. A whole series of other "Peyton Place" books were produced after Grace Metalious's death, with titles like The Evils of Peyton Place and Temptations of Peyton Place. None of these were a commercial success.
ellauri240.html on line 221: Although Peyton Place is still well known for its depiction of a certain kind of small town society with many hidden secrets, few people read the book any longer. Few people read any books any longer. Scandalous in its time, it no longer has the same force of shock that it did when it was published. Thanx to the pill.
ellauri240.html on line 256: Maria de Lourdes Villiers Farrow eli Mia Farrow (s. 9. helmikuuta 1945 Los Angeles, Kalifornia) on yhdysvaltalainen näyttelijä. Hänen vanhempansa ovat aussi ohjaaja John Farrow ja irkku näyttelijä Maureen O’Sullivan. Hän on kolmas Farrowin ja O’Sullivanin seitsemästä lapsesta. Farrow sairasti yhdeksänvuotiaana polion ja joutui vuodeksi hengityslaitteeseen, mutta toipui elolle.
ellauri240.html on line 288: Mutta vittu mitä genreä se on? Kriitikot ovat ymmällään. Soellner (1979) argues that the play is equal parts tragedy and satire, but that neither term can adequately be used as an adjective, for it is first and foremost a tragedy, and it does not satirise tragedy; rather, it satirises its subjects in the manner of Juvenalian satire while simultaneously being a tragedy.
ellauri240.html on line 491: This podcast is brought to you by MeUndies. If I’m not going commando, then I’m wearing MeUndies. I’ve been testing out a pair for about 3 or 4 months now, and, as a result, I’ve thrown out my other underwear. They look good, feel good, have different hole options for men and women, and their materials are 2x softer than cotton, as evaluated using the Kawabata method. Not only does MeUndies offer underwear, but they also have incredible lounge pants. I wear them when I record the podcast, and when I’m lounging out and about grabbing coffee.
ellauri240.html on line 494: Rainn Dietrich Wilson. (s. 20. tammikuuta 1966 Seattle, Washington), hän on yhdysvaltalainen näyttelijä. Hänet tunnetaan parhaiten roolistaan Dwight Schrutena televisiosarjan Konttori yhdysvaltalaisessa versiossa. Hän ei saanut tähtiosaa, eikä sivuosastakaan Emmyä. Hän tuli tähtien shakkiottelussa toisexi. Outside of acting, Wilson published an autobiography, The Bassoon King, in 2015, and co-founded the digital media company SoulPancake in 2008. In 2022, On November 10, 2022, Wilson changed his name on social media to Rainnfall Heat Wave Rising Sea Levels Wilson in an effort to raise awareness about climate change, though he did not legally change his name.
ellauri240.html on line 502: Our decade-plus of award-winning content spans digital, television, branded, and live engagements, with hits such as Street Stunts for Oprah´s Super Soul Sunday, Kid President, My Last Days, Science of Happiness, Tell My Story, and more. In 2016 SoulPancake joined the Participant family, with like-minded visions of making the world a better place through thoughtful, inspiring content. As one unified voice under the Participant brand, we are building a global community using storytelling as the vehicle to reimagine better futures of peace and prosperity for all, and cultivating pathways for our audiences to create real world impact. And to sell maximum number of MeUndies on the side.
ellauri241.html on line 47: Fanny's flirtatious personality contrasts with Keats' notably more aloof nature. She begins to pursue him after her siblings Samuel and Toots obtain his book of poetry, "Endymion". Her efforts to interact with the poet are fruitless until he witnesses her grief for the loss of his brother, Tom. Keats begins to open up to her advances while spending Christmas with the Brawne family. He begins giving her poetry lessons, and it becomes apparent that their attraction is mutual. Fanny is nevertheless troubled by his reluctance to pursue her, on which her mother (Kerry Fox) surmises, "Mr. Keats knows he cannot like you, he has no living and no income."
ellauri241.html on line 49: It is only after Fanny receives a valentine from Brown that Keats passionately confronts them and asks if they are lovers. Brown sent the valentine in jest, but warns Keats that Fanny is a mere flirt playing a game. Fanny is hurt by Brown's accusations and Keats' lack of faith in her; she ends their lessons and leaves. The Dilkes move to Westminster in the spring, leaving the Brawne family their half of the house and six months rent. Fanny and Keats then resume their interaction and fall deeply (ca. 6 inches) in love. The relationship comes to an abrupt end when Brown departs with Keats for his summer holiday, where Keats may earn some money. Fanny is heartbroken, though she is comforted by Keats' love letters. When the men return in the autumn, Fanny's mother voices her concern that Fanny's attachment to the poet will hinder her from being courted. Fanny and Keats secretly become engaged.
ellauri241.html on line 51: Keats contracts tuberculosis the following winter. He spends several weeks recovering until spring. His friends collect funds so that he may spend the following winter in Italy, where the climate is warmer. After Brown impregnates a maid and is unable to accompany him, Keats finds accommodation in London for the summer, and is later taken in by the Brawne family following an attack of his illness. When his book sells with moderate success, Fanny's mother gives him her blessing to marry Fanny once he returns from Italy. The night before he leaves, he and Fanny say their tearful goodbyes in privacy. Keats dies in Italy the following February of complications from his illness, as his brother Tom did. Bugger it.
ellauri241.html on line 53: In the last moments of the film, Fanny cuts her hair in an act of mourning, dons black attire, and walks the snowy paths that Keats had walked many times. It is there that she recites the love sonnet that he had written for her, called "Bright Star", as she grieves the death of her consumptive unconsummated lover.
ellauri241.html on line 79: Upon a time, before the faery broods Aikoinaan, ennen kuin keijupesueet
ellauri241.html on line 81: Before King Oberon's bright diadem, Ennen Kuningas Oberonin kirkasta ozaripaa,
ellauri241.html on line 90: Into a forest on the shores of Crete. Khersonin metsään Krimin rannoilla.
ellauri241.html on line 117: When move in a sweet body fit for life, Kun liikun suloisessa ruumiissa, joka sopii elämiseen,
ellauri241.html on line 140: And for her eyes: what could such eyes do there Ja hänen silmänsä: mitäpä sellaiset silmät voisivat tehdä,
ellauri241.html on line 142: As Proserpine still weeps for her Sicilian air. Kuten Proserpine edelleen itkee sisilialaista ilmaansa.
ellauri241.html on line 144: Came, as through bubbling honey, for Love´s sake, tulivat kuin kuplivan hunajan läpi, Rakkauden tähden,
ellauri241.html on line 152: The only sad one; for thou didst not hear Ainoa surullinen; sillä sinä et kuullut
ellauri241.html on line 159: Strike for the Cretan isle; and here thou art! Krimin niemimaalle; ja tässähän sinä olet! Jumpe!
ellauri241.html on line 173: "Too frail of heart! for this lost nymph of thine, "Liian hauras sydän! Sillä tämä kadonnut nymfisi,
ellauri241.html on line 184: Pale grew her immortality, for woe Kalpeaxi jäi hänen kuolemattomuutensa,
ellauri241.html on line 198: A woman's shape, and charming as before. naisen muotoinen ja viehättävä kuten ennenkin.
ellauri241.html on line 200: Give me my woman´s form, and place me where he is. Anna minulle naisen muotoni ja aseta minut sinne, missä hän on.
ellauri241.html on line 217: Faded before him, cowered, nor could restrain häipyi hänen edestään, käpertyi, eikä voinut hillitä
ellauri241.html on line 251: These words dissolved: Crete´s forests heard no more. Nämä sanat hajosivat: Kreetan metsät eivät enää kuulleet.
ellauri241.html on line 268: Ah, happy Lycius! for she was a maid Ah, onnellinen Lycius! sillä hän oli piika kauniimpi
ellauri241.html on line 302: Charioting foremost in the envious race, kateellisen rodun ykkösenä,
ellauri241.html on line 307: To Corinth from the shore; for freshly blew Khersonin rannalta; sillä juuri puhalsi
ellauri241.html on line 313: Waits with high marble doors for blood and incense rare. Odottaa korkealla marmoriovilla verta ja suitsukkeita.
ellauri241.html on line 316: From his companions, and set forth to walk, tovereistaan ja lähti kävelemään,
ellauri241.html on line 377: Of sorrow for her tender favourite´s woe, Surusta murean suosikkinsa murheesta,
ellauri241.html on line 385: A song of love, too sweet for earthly lyres, Rakkauslaulu, liian makea maallisille lyyroilla,
ellauri241.html on line 405: Late on that eve, as ´twas the night before Myöhemmin sinä iltana koska oli Adonixen juhlan aatto,
ellauri241.html on line 407: But wept alone those days, for why should she adore? vaan itki yksin niinä päivinä, sillä miksi hänen pitäisi palvoa?
ellauri241.html on line 429: If ´Twas too far that night for her soft feet. Olisko se liian kaukana sinä yönä hänen pehmeille jaloilleen.
ellauri241.html on line 430: The way was short, for Lamia's eagerness Tie oli lyhyt, Leimin innokkuudella,
ellauri241.html on line 461: His features Lycius! wherefore did you blind Hänen piirteitään Lycius! miksi sokaisit
ellauri241.html on line 467: While yet he spake they had arrived before Hänen vielä puhuessaan he olivat saapuneet
ellauri241.html on line 471: Mild as a star in water; for so new, Lievänä kuin tähti vedessä; sillä niin uusi,
ellauri241.html on line 491: Is Love, forgive us! cinders, ashes, dust; on rakkautta, anna meille anteeksi! tuhka, toinen tuhka, pöly;
ellauri241.html on line 495: Hard for the non-elect to understand. ei-valittujen vaikea ymmärtää.
ellauri241.html on line 523: Into the noisy world almost forsworn. maailmaan, jonka hän oli melkein hyljännyt.
ellauri241.html on line 539: Why will you plead yourself so sad forlorn, Miksi vedät itseäsi käteen niin surullisen ikävänä,
ellauri241.html on line 556: Arose and knelt before him, wept a rain nousi ja polvistui hänen eteensä, itki sateena
ellauri241.html on line 562: Besides, for all his love, in self despite, Sitä paitsi kaikesta hänen (ize)rakkaudestaan huolimatta,
ellauri241.html on line 579: Fit appellation for this dazzling frame? sopiiko nimi tälle häikäisevälle kehykselle?
ellauri241.html on line 587: And I neglect the holy rite for thee. ja minä laiminlyön pyhän rituaalin sinun tähtesi.
ellauri241.html on line 635: Complete and ready for the revels rude, Se oli täydellinen ja valmis töykeisiin nautintoihin,
ellauri241.html on line 639: O senseless Lycius! Madman! wherefore flout Oi järjetön Lycius! Hullu! miksi pilkkaa
ellauri241.html on line 644: And entered marveling: for they knew the street, ihmeissään: sillä he tunsivat kadun, muistivat
ellauri241.html on line 646: Without a gap, yet ne´er before had seen Ilman aukkoa, mutta kukaan ei ollut ennen nähnyt
ellauri241.html on line 654: And solve and melt 'twas just as he foresaw. ja ratketa ja sulaa, se oli juuri niin kuin hän ennusti!
ellauri241.html on line 658: Lycius," said he, "for uninvited guest Lycius", sanoi hän, "että kutsumaton kuokkavieras
ellauri241.html on line 659: To force himself upon you, and infest tunkee itsensä kimppuusi ja saastuttaa nuorempien ystävien
ellauri241.html on line 662: And you forgive me." Lycius blush'd, and led koska olen vanha paskiainen, ja sinä annat minulle anteeksi."
ellauri241.html on line 669: Before each lucid pannel fuming stood Jokaisen kirkkaan paneelin edessä savuisena seisoi
ellauri241.html on line 698: At first, for scarcely was the wine at flow; Aluksi, sillä tuskin viini vielä virtasi;
ellauri241.html on line 707: No more so strange; for merry wine, sweet wine, ei enää niin outona; sillä iloinen viini, makea viini,
ellauri241.html on line 712: From vales deflowered, or forest-trees branch rent, defloroiduista laaksoista tai metsäpuista revittyä,
ellauri241.html on line 718: What wreath for Lamia? What for Lycius? Mikä seppele Leimiälle? Mitä Lyciukselle?
ellauri241.html on line 719: What for the sage, old Apollonius? Mikä viisaalle, vanhalle kuikelolle Apolloniuxelle?
ellauri241.html on line 720: Upon her aching forehead be there hung Hiänen särkevän otsansa päällä olkoon siellä riippuvat
ellauri241.html on line 722: And for the youth, quick, let us strip for him Ja nuorukaiselle, nopeasti, riisutaan poolopaidastaan
ellauri241.html on line 724: Into forgetfulness; and, for the sage, unohdukseen; ja viisaalle:
ellauri241.html on line 740: Full brimm'd, and opposite sent forth a look piripintaista, ja vastapäätä lähetti katseen
ellauri241.html on line 746: Brow-beating her fair form, and troubling her sweet pride. päihitellen hänen reilua muotoaan ja huolestuttaen hänen suloista ylpeyttään.
ellauri241.html on line 752: "Lamia, what means this? Wherefore dost thou start? "Lamia, mitä vittua tää tarkoittaa? Miksi taas aloitat?
ellauri241.html on line 780: Of painful blindness; leaving thee forlorn, sokeuden piikki; Sinä olet surkea!
ellauri241.html on line 782: Of conscience, for their long offended might, heidän pitkään loukattujen voimiensa tähden,
ellauri241.html on line 840: O, for a draught of vintage! that hath been Oi, saispa vintage-juomaa! mi on ollut
ellauri241.html on line 844: O for a beaker full of the warm South, Oi dekantterilasille täynnä lämmintä vetelää,
ellauri241.html on line 849: And with thee fade away into the forest dim: Ja sinun kanssasi hämärtyä metsään:
ellauri241.html on line 851: Fade far away, dissolve, and quite forget Häipyä kauas, hajota ja unohtaa kokonaan
ellauri241.html on line 862: Away! away! for I will fly to thee, Pois! pois! sillä minä lennän sinun luoksesi,
ellauri241.html on line 884: Darkling I listen; and, for many a time Pimeesti kuuntelen; ja monta kertaa
ellauri241.html on line 890: While thou art pouring forth thy soul abroad Kun sä vuodatat sielusi ulkomaille
ellauri241.html on line 895: Thou wast not born for death, immortal Bird! Et ole syntynyt kuolemaan, kuolematon lintu!
ellauri241.html on line 900: Through the sad heart of Ruth, when, sick for home, Ruthin surullisen sydämen läpitte, kun koti-ikäväisenä
ellauri241.html on line 904: Of perilous seas, in faery lands forlorn. Vaarallisista meristä, hylätyissä keijumaissa.
ellauri241.html on line 949: A thing of beauty is a joy for ever:
ellauri241.html on line 961: My little boat, for many quiet hours.
ellauri241.html on line 977: Now coming from beneath the forest trees,
ellauri241.html on line 980: Like the TikTok beauty banned for her ass.
ellauri241.html on line 984: And, for those simple times, his garments were
ellauri241.html on line 992: Through his forgotten hands.
ellauri241.html on line 1000: The script, with needments, for this mountain air;
ellauri241.html on line 1003: Will put choice honey for a favoured youth:
ellauri241.html on line 1283: 'Cause thou did thus, for many sequent hours,
ellauri241.html on line 1295: Thee thus, and weep for fondness
ellauri241.html on line 1313: Henceforth was dove-like, rather than a hawk.
ellauri241.html on line 1332: And let us be thus comforted; unless
ellauri241.html on line 1348: The comfortable green and juicy hay
ellauri241.html on line 1392: Rudders that for a hundred years had lost
ellauri241.html on line 1394: With long-forgotten story, and wherein
ellauri241.html on line 1427: Furrow'd deep wrinkles in his forehead large,
ellauri241.html on line 1449: On forked lightning, to the deepest deep,
ellauri241.html on line 1487: I care not for this old mysterious man!”
ellauri241.html on line 1506: Then I went to Circe for a fast relief.
ellauri241.html on line 1508: She parked me in the mazy forest-house
ellauri241.html on line 1512: I sought for her smooth arms and lips, to slake
ellauri241.html on line 1520: I fled three days—when lo! before me stood
ellauri241.html on line 1554: Shall stand before him; whom he shall direct
ellauri241.html on line 1574: The guests said byebye and went their ways. But not before
ellauri241.html on line 1575: A big party was arranged for all
ellauri241.html on line 1585: Have I put forth to serve thee. What, not yet
ellauri241.html on line 1615: Oh no, this was just too much for Endymion.
ellauri241.html on line 1620: It's goodnight for Dabbler Duck. Until he hears
ellauri241.html on line 1622: Arise you silly boy! for the hen-dove shall not hatch
ellauri241.html on line 1623: Her ready eggs, before my snatch
ellauri241.html on line 1631: The speaker's introduction at the beginning of Book 4 is significantly shorter than in the previous three books. He speaks to his muse of his native land whose great days are now over as anyone can tell from Endymion. The shepherd-prince overhears a distressed Indian Maiden who longs for someone to love. Endymion finds himself instantly smitten with the Maiden. He is desperately conflicted because he now appears to be in love with the three women Cynthia, Diana, and the Indian Maiden.
ellauri241.html on line 1635: Endymion has an intense love for the goddess of his dreams but he professes his love to the Indian Maiden. He believes that his declaration of love seals his death and he asks for the goddess to sing a song to him so he can die peacefully. Within her song is the story of how she ended up wandering the forest alone. She says that she joined the god Bacchus and his cult of followers and traveled across countries. She witnessed people of multiple nations fall to Bacchus and decided to flee on her own. The Maiden ended up in the woods where she and Endymion have met.
ellauri241.html on line 1637: Endymion declares that he will let go of the possibility of immortality so that he can love and adore the Maiden instead. The god Mercury appears and strikes the ground with his magic wand. Winged horses arrive to fly Endymion and the Indian Maiden into the sky where the shepherd-prince dreams that he is in Olympus which is the sanctuary of the gods. He is conflicted when he suddenly sees Diana who is also known as Phoebe and she looms over him. Endymion looks over at the sleeping Indian Maiden and "could not help but kiss her: then he grew / Awhile forgetful of all beauty save / Young Phoebe's, golden hair'd; and so 'gan crave Forgiveness." Once again he looks at the Maiden with adoration, but Phoebe begins to fade away, and he protests in panic. The noise awakens the sleeping Maiden next to him. In this moment Endymion chooses to abandon Diana and immortality as he professes to the Maid, "I love thee! and my days can never last. I always love the one that is readily available, she is the best." They soar through the sky and the Indian Maiden grows pale and suddenly vanishes before Endymion's eyes. Ow fuck! He cries out in surprise and grief as he finds himself alone yet again.
ellauri241.html on line 1639: The Maiden reappears to the shepherd-prince as he returns to earth. Endymion is overcome with relief and joy and says that he has wasted too long searching for nothing but a dream and wants to start a life with the Maiden. She tells him that they cannot be together because he is forbidden to her. They wander through the forest and are quiet and somber until Endymion sees his sister Peona in the distance. They rush together and embrace. Peona implores Endymion to "weep not so" and "sigh no more" for the Indian Maiden can be his queen of Latmos. Endymion responds that "a hermit young, [he will] live in mossy cave" but Peona can visit him regularly. The resigned shepherd-prince leaves behind a confused Peona and Maiden and visits the altar of Diana to "bid adieu / To her for the last time." Peona and the Indian Maiden arrive. Endymion watches in stunned disbelief as the Indian Maiden transforms into his beloved Diana. It is revealed that Cynthia, Diana, and the Indian Maiden are the same woman. Actually Peona too! For all practical purposes, all women are the same: one hole up front and two more in the pants. Endymion swoons and after "three swiftest kisses" they vanish together leaving Peona who walks home in wonderment.
ellauri241.html on line 1645: The poem has been criticized for its inconsistencies and its somewhat disappointing conclusion. Seems Keaz whisked the guy away at the end quickly before he could get into any more mischief. He was probably thoroughly fed up with him. But then again Jack was just 22. Endymion presents many problems to its interpreters, as it did to Jack himself. Critics have, however, been able to agree that the poem contains considerable eroticism.
ellauri242.html on line 36: forskning.no/1551700.jpg?imageId=1551700&width=706&height=403" width="100%" />
ellauri242.html on line 94: Oehlenschläger forsøgte sig i årene 1797-1799 som skuespiller, men uden held. Han fortsatte sin skolelæsning, og fik i 1800 adgangseksamen til Københavns Universitet, hvor han begyndte på jurastudiet.
ellauri242.html on line 95: Blandt Oehlenschlägers øvrige værker kan nævnes en række kærlighedstragedier: Hakon Jarl hin Rige (1807), Axel og Valborg (1810), Hugo von Rheinberg (1813) og Hagbarth og Signe (1815). I disse bearbejder Oehlenschläger sagnmateriale i sin beskrivelse af den sande kærlighed, der på forskellig vis er under beskydning. De kvindelige heltinder er trofaste over for deres elskede, men kommer ofte i klemme i forhold til virkeligheden. Jaa-a, dä ä dä!
ellauri242.html on line 99: Jeg havde dog hidindtil troet om ham, at han havde Anlæg, skjønt raat og udannet, men nu troer jeg at han er dum og ovenikjøbet ikke rigtig forvaret i Hovedet. Ja Du gode Gud, at de danske Muser skulde see og blues for saadan en Samling rimede Fadaiser. Det er pære skidt.
ellauri242.html on line 109: Efter at have gjort tjeneste som ridder i Tyskland vender Axel tilbage til hoffet i Nidaros, hvor han vil fri til sin elskede Valborg og blive væbner for kongen. Imidlertid begærer kongen selv Valborg, og desuden går kirken imod en forbindelse mellem Axel og Valborg, da de er nære beslægtede (søskende). Imidlertid har Axel et pavebrev, der tilsyneladende rydder problemerne af vejen, og der sættes gang i forberedelserne af brylluppet. Under selve vielsen sår munken Knud tvivl om pavebrevets gyldighed, og parret skilles uden stor patos, inden Valborg tvinges i kloster. Det lykkes Axel og Valborg at flygte, men Axel må gå i kamp for kongen, og i denne såres han dødeligt, hvorpå Valborgs hjerte brister, da hun sidder med Axels døde krop.
ellauri242.html on line 184: Toukokuussa 1942 tappion jälkeen "Hunting for Bustards" (sax. Trappenjagd) -operaatiossa Kerchiä puolustavat Krimin rintaman yksiköt oli pakko evakuoida Tamanin niemimaalle. Evakuoinnin käsiteltyä 51. armeijan ryhmää johti Krimin rintaman päämajan sotilaskoulutusosaston päällikkö eversti Pavlo Yagunov . 14. toukokuutahänet nimitetään tähän tehtävään ja hän alkaa samana päivänä muodostaa erillisiä pataljooneja ja iskuryhmiä reservin henkilöstöstä. Näihin yksiköihin kuuluivat reservin komentajat ja sotilashenkilöstö, 1. rintaman reservirykmentin henkilökunta, useita satoja sotakoulujen kadetteja, NKVD:n 276. kiväärirykmentin taistelijat ja komentajat, 95. rajarykmentti - ensimmäinen ja toinen pataljoona ottivat vastaan asemat pohjoiseen. Myös peitto-osastoissa oli sotilaita eri yksiköistä ja rintaman yksiköistä, joita 13.5. alkoi esiintyä louhoksissa. Iltapäivällä 14. toukokuuta peitto-osastolla oli yli 4 000 henkilöä, yksityiset yritykset olivat puhtaasti komentajien. Nuori luutnantti S.S. Shaidurov kirjoitti muistelmissaan, että reservin komentohenkilökunta oli lähes täysin aseeton. Kaupungista lähteneiden sotilaiden ja Kerchin asukkaiden kustannuksella peittoryhmä kasvoi useisiin tuhansiin, Suuriin katakombeihin piiloutui vainottuja kristittyjä yli 10 000 ja pienissä kyykki noin 3 000. Katakombivaruskuntia johtivat Jagunov ja M. G. Povazhny.
ellauri243.html on line 124: Dale Brown oli Amerikan paras militaristikynäilijä 2010-luvulla. Hauska nähdä vaihteexi miten pahisten kantapeikkojen juoni onnistuu without a glitch, ja tyhmät CIA ja FBI äijät niitetään lakoon kuin timoteit. We serve the true republic, not the false democracy. When were the good and brave ever in the majority, asks Henry David Thoreau. Never, answers Frans de Waal, for the majority is just apes like us.
ellauri243.html on line 135: Nevada is home to a number of federal reservations and colonies. The major tribes are the Washouts, Northern Paiute, Southern Paiute, and Western Shoeshines. Many have been hit disproportionately hard by the coronavirus and may have pre-existing health conditions or live in remote areas with limited access to medical care. In the Reno-Sparks Indian Colony, a clever color-coded card system was set up for people to signal from their windows for help with a health issue, food shortage, or other problem.
ellauri243.html on line 137: Compared with other U.S. races, American Indians have a life expectancy that is shorter than five years. The suicide rate among American Indian youth is 2.5 times higher than among youth in the rest of the country. American Indians are 2.5 times more likely to experience violent crimes than the national average, and more than four out of five American Indian women will experience parking meter violation in their lifetimes. Holy shit, these issues can be seen as symptoms of several larger issues, including access to social services, educational opportunities, nutritional food, and health care, and just plain old laziness and stupidity. Property rights pose more significant problems, insomuch as residents who don’t have deeds to the land on which they live struggle to build credit, which throws a significant barrier in front of upward mobility. Meanwhile, tribal lands are tough sells for franchises and other commercial developers that would bring jobs to reservations, as these companies are often resistant to negotiating contract terms under tribal law. So it's really all their own fault, them not playing along with good old free enterprise and private property!
ellauri243.html on line 147: until the American Holocaust, when the United States was attacked by waves of Russian bombers launching hypersonic nuclear-tipped missiles. Almost the entire fleet of American long-range bombers and more than half of America's intercontinental-ballistic-missile arsenal was wiped out in a matter of hours. But Battle Mountain's little fleet of high-tech bombers, led by Patrick McLanahan, survived and formed the spearhead of the American counterattack that destroyed most of Russia's ground-launched intercontinental nuclear missiles and restored a tenuous sort of parity in nuclear forces between the two nations. On the plus side, there are now less than half so many hungry mouths left to feed on the entire ball of fire. Except this, everything goes on as before, business as usual.
ellauri243.html on line 149: Battle Mountain emerged from the horrific tragedy of the American Holocaust to become the center of American air-breathing strategic combat operations. All of America's surviving heavy bombers, intelligence-gathering planes, and airborne command posts wre relocated to Battle Mountain, and a fleet of long-range unmanned combat aircraft began to grow there. The base even a staging area for America's fleet of manned and unmanned spaceplanes-aircraft that could take off became and land like conventional aircraft but boost themselves into low Earth orbit.
ellauri243.html on line 159: Thomas Torquemada Thorn (born Thomas A. Lockyear, II; 2 August 1964) is an American musician. Born in Madison, Wisconsin, he is best known as co-founder of, and lead vocalist for, the industrial metal band The Electric Hellfire Club. Joint Air Base Battle Mountain was not spared. Every aircraft at the once-bustling base was in "hangar queen" status - available only as spare parts for cars. Most planes placed in "flyable storage" were not even mothballed, but just hoisted up on clothes hangers.
ellauri243.html on line 168: There are so many slang words for penis, maybe because it’s the human organ that fascinates us most. We’ve compiled all slang ways people say “penis” from around the world. While some of these penile terms might sound familiar, others will blow your mind.
ellauri243.html on line 169: There may be no other organ on the human body that profits from such creativity in nicknaming by the larger populace. Not even clam, or twat. Below is a list of 100+ slang words for penis—from the common (prick) to the more grotesque (fuckpole) and the awesomely ridiculous (pork sword). Next time you need a synonym for penis, comb through this definitive list for a bunch of fun ideas!
ellauri243.html on line 175: The medical community calls it “fellatio,” but the rest of us have our own phrases for performing oral sex on a man. The below is a comprehensive list of slang alternatives to “blowjob.” Some of these phrases are politically incorrect and other are completely ridiculous. Regardless, they exist in the collective lexicon. Here they are!
ellauri243.html on line 177: 1. Addressing the court 2. BJ 3. Bagpiping 4. Basket lunch 5. Beej 6. Blowie 7. Blowing the love whistle 8. Bobbing for apples 9. Bone-lipping 10. Buccal onanism 11. Brentwood hello 12. Charming the snake 13. Climbing the corporate ladder 14. Cock-gobbling 15. Copping a doodle 16. Courting the gay vote 17. Drinking a slurpee 18. Dropping on it 19. Earning your keep 20. Essin’ the dee 21. Face-frosting 22. Fellatio 23. Fluting 24. French abortion 25. Gator mouth 26. Getting a facial 27. Getting a lewinsky 28. Getting a throat culture 29. Getting to the cream filling 30. Giving cone 31. Giving face 32. Giving head 33. Gobbling pork 34. Going down 35. Gumming the root 36. Punching 37. Giving Big Jim and the twins a bath 38. Giving brain 39. Giving head 40. Gum-rooting 41. Gumming the green bean 42. Head job 43. Honkin’ bobo 44. Huffing bone 45. Hummer 46. Interrogating the prisoner 47. Kneeling at the altar 48. Knob job 49. Larking 50. Laying some lip 51. Licking the lollipop 52. Making mouth music 53. Making the blind see 54. Meeting with Mr. One-Eye 55. Mouth-fucking 56. Mouth-holstering the nightstick 57. Mouth-milking 58. Mouth-to-junk resuscitation 59. Opening wide for Dr. Chunky 60. Oral sodomy 61. Peeling the banana 62. Penilingus 63. Piston job 64. Playing pan’s pipes 65. Playing the pink oboe 66. Playing the skin flute 67. Pole-smoking 68. Polishing the trailer hitch 69. Pricknicking 70. Protein milkshake 71. Receiving holy communion 72. Respecting your superiors 73. Sampling the sausage 74. Scooby-snacking 75. Secretarial duties 76. Singing to the choir 77. Skull-buggery 78. Skull-fucking 79. Slobbin’ the knob 80. Smiling at Mr. Winky 81. Smoking the pink pipe 82. Smoking pole 83. Southern France 84. Speaking into the bonophone 85. Speaking low genitals 86. Spit-shining a baseball bat 87. Spraying the tonsils 88. Sucking off 89. Sucky-ducky 90. Suck-starting the Harley 91. Swallowing the baloney pony 92. Sword-wwallowing 93. Taking one’s temp with a meat thermometer 94. Talking into the mic 95. Telling it to the judge 96. Waxing the carrot 97. Worshiping at the altar 98. Wringing it dry 99. Yaffling the yogurt cannon 100. Zipper dinner
ellauri243.html on line 181: There are so many slang words for vagina, maybe because it’s the human organ that fascinates us most. We’ve compiled all slang ways people say “vagina” from around the world. While some of these penile terms might sound familiar, others will blow your mind.
ellauri243.html on line 182: There may be no other organ on the human body that profits from such creativity in nicknaming by the larger populace. Except penis. Below is a list of 60+ slang words for vagina —from the common (pussy) to the more grotesque (cunt) and the awesomely ridiculous (fishmarket). Next time you need a synonym for vulva, comb through this definitive list for a bunch of fun ideas!
ellauri243.html on line 188: 1. Barking at the ape 2. Box lunch at the ‘Y’ 3. Breakfast in bed 4. Brushing one’s teeth 5. Carpet-munching 6. Chewing the she-Fat 7. Clam-jousting 8. Clam-lapping 9. Cleaning the fish tank 10. Connie lingus 11. Contacting the aliens 12. Conversing with moses 13. Devil’s kiss 14. Dinner beneath the bridge 15. Doing it the French way 16. Donning the Beard 17. Drinking from the furry cup 18. Eating at the ‘Y’ 19. Eating fur pie 20. Eating out 21. Eating the peach 22. Eating squirrel 23. Eating sushi from the barbershop floor 24. Eating tinned mussels 25. Egg mcmuff 26. Face-fucking 27. Facing the nation 28. Fanny-noshing 29. Fence-painting 30. French-kissing Mr. Lincoln 31. Fuzz sandwich 32. Giving face 33. Gnawing on roast beef 34. Going downstairs for breakfast 35. Going south 36. Gomorrahry 37. Gorilla in the washing machine 38. Growling at the badger 39. Gumming the monster 40. Husband’s supper 41. Kissing between the hips 42. Kissing the wookie 43. Lady braille 44. Lady Semaphore 45. Larking 46. Lapping the gap 47. Lapping the lint trap 48. Lick-a-chick 49. Lickety-slit 50. Licking anchovy 51. Lip service 52. Lip-synching to the fish-fueled jukebox 53. Low-calorie snacking 54. Making mouth music 55. Medicating the hairy paper cut 56. Mopping the vulva 57. Mustache-riding 58. Muff-diving 59. Mumbling in the moss 60. Munching the bearded clam 61. One-man band 62. Oyster-gargling 63. Parting the fuzz 64. Pastrami sandwich 65. Pearl-diving 66. Placating the beaver 67. Playing in the sandbox 68. Playing the hair harmonica 69. Prawn breath 70. Pruning the orchid 71. Pug-noshing 72. Pussy-nibbling 73. Seafood dinner 74. Sipping at the fizzy cup 75. Sitting on a face 76. Slurping at the furry coconut 77. Smoking the fur 78. Sneezing in the basket 79. Spa time For Lady Boner 80. Speaking in tongues 81. Spraying the crops 82. Tackling the Brazilian 83. Talking to the canoe driver 84. Talking to lassie 85. Telephoning the stomach 86. Testing the echo in the love cave 87. Testing the waters 88. Tipping the velvet 89. Tongue-fucking 90. Tonguing the bean 91. Trimming the hedges 92. Velvet buzzsaw 93. Wearing the feed bag 94. Wearing the Sticky Beard 95. Whispering into the wet ear 96. Whispering to Venus 97. Whistling in the dark 98. Worshiping at the altar 99. Yaffling 100. Yodeling in the canyon 101. January Nelson
ellauri243.html on line 192: Here is a fun fact about basketball player LeBron James: His name starts with the prefix "Le," which is French for "the." It's true!
ellauri243.html on line 202: It is often used in the United States as a symbol for right-libertarianism, classical liberalism, and small government; for distrust or defiance against authorities and government; and occasionally co-opted for right-wing populism or far-right ideology. In the mid-1970s, the New Left People's Bicentennial Commission used the Gadsden Flag symbolism on buttons and literature.
ellauri243.html on line 211: In addition to its prior history as an American symbol, the rattlesnake was seen at the time in Gadsden's birthplace of Charleston, South Carolina as a "noble and useful" animal that gave warning before it attacked.
ellauri243.html on line 227: Onkohan se oireellista että englannixi ei voi enää pyytää anteexi? Vanha "forgive" on enää raamatullista runokieltä, täysin poissa arkikäytöstä. Beg your pardon on puhdasta vittuilua. Jälellä on vaan toi "sori siitä", joka puhuukin vaan n:o 1:stä ja sen tunteista. Se ei pyydä loukatulta pahaa tekoa kuitatuksi ilmaisexi (ilman kostoa). Se vaan koittaa vakuuttaa ettei pahantekijällä muka ollut ko. konnankoukusta vastaavaa etua, kerta se katuu koko temppua. Vahinkoa ottaneen ei siis tarvi huolehtia päästä tasoihin, koska pahantekijä ei päässyt ketkuilulla oikeastaan edelle. Olen pettynyt lopputuloxeen, parempi onni ensi kerralla. Tosi hienoa.
ellauri243.html on line 283: Think of this list as your ultimate resource for recent celebrity breakups
ellauri243.html on line 287: broke up in 2021! Think of this list as your ultimate resource for recent
ellauri243.html on line 298: love. However, after 13 long years of marriage, the couple opted for a
ellauri243.html on line 305: even though, for the most part, these celebrities move on - and even become
ellauri243.html on line 308: everyone's faith in true love is shaken a little bit. And even though, for ellauri243.html on line 317: Together [PHOTOS] people.com › celebrity › celeb-broke "Right before we got
ellauri243.html on line 320: podcast. Читать ещё:) "Right before we got married, we broke up," the Live
ellauri243.html on line 323: back together the day before we went off and eloped. Yeah, we eloped. We
ellauri243.html on line 340: big step for anyone, whether you’re a celeb or the average person. But for ellauri243.html on line 477: Dale Brown (born 2 November 1956) is an American writer and aviator known for aviation techno-thriller novels. At least thirteen of his novels have been New York Times Best Sellers.
ellauri243.html on line 484: In his personal life, Brown is a member of CAP. He is one of the pilots who regularly fly outpatients to get the attention that he craves. This is all done on a volunteer basis (but the kerosene is on the house), so he spends a lot of time flying across the country. In his free time, he enjoys flying in his own personal plane and he is a soccer referee for youth games.
ellauri243.html on line 486: It is clear that Dale Brown never expected to be as successful as he has been. This is clear by his killing off of some characters, only to be resurrected in subsequent novels. He originally only intended to write 3 novels for his publisher. Now, 24 books later, he is an accomplished author and his fans are eagerly awaiting his next novel teeming with revenants.
ellauri243.html on line 488: In April 2004, Brown pleaded guilty to charges of tax fraud. He was charged with creating companies in the West Indies for the purposes of receiving tax deductions from fictitious expenses. The fictitious expenses amounted to more than $440,000, which Brown claimed on his 1998 income tax filing. He used the tax deductions to remodel his retirement home in Incline Village, Nevada.
ellauri243.html on line 499: His first novel was Flight of the Old Dog and it launched his career. The plot of the book surrounds the mission of Gen. Bradley Elliot. He is testing a unique old bomber and the mission occurs to him to destroy a soviet weapon on site in Soviet Union before it is deployed. The aircraft is called Old Dog and it has to get the team to safety.
ellauri243.html on line 504: Some people call this series the Paul McLanahan series and others call them the Dreamland series, based on the base in which the books are set. He has been writing this series for over 25 years now. This series is not to be confused with his other series, which is officially titled the Dreamland series and is a collaboration with another author who shall remain nameless.
ellauri243.html on line 510: Dale Brown is still at the forefront of publishing novels today. He most recent novel, Tiger’s Claw, was released in August 2013. The plot of this book surround President Phoenix, Arizona, who has again slashed the military budget just when China begins to test it’s new domestic missile.
ellauri243.html on line 514: Dale Brown has been a ventriloquist, speaker, and comedian for more than three decades. He is now semi-retired and is only available for select dates.
ellauri243.html on line 518: Dale Brown is teaching Detroit the art of self-defense. Emhpasising on this, the Brown couple focus on disarming techniques, especially how to get hold of a gun and twist. "We show you how to take it so you can remove the weapon," Dale Brown went on, "all you're doing is increasing someone's potential for survivability in a worst case scenario."
ellauri243.html on line 521: I purchased my first book of your quite by mistake thinking it was Dan Brown. After having read it I was hooked and have purchased all of them and now both of my sons are reading them. Looking forward to many more, please.
ellauri243.html on line 525: I am one of your many fans that have thoroughly enjoyed your many books, of which I have been fortunate to collect and read. From what I have read about you, your dedication to your family and to the world of generals is something you must be very proud.
ellauri243.html on line 531: When an almost-forgotten enemy prepares a shock attack on America, only one man can see it coming. Stuck in a desk job in Air Force Intelligence, the high-adrenalin
ellauri243.html on line 538: FBI bird on pitempi kuin Pat ja sen avonainen pusero korostaa nätisti sen tissejä. Se puristaa Pättiä (kädestä) hirmu kovasti. Her job was to bat her eyes and shake her ass at suspects, but sadly, old Pat had lost his sense of touch. But beefy Brad is casting glances at her cleavage. Brad's eyes follow Cassandra's fan as she waddles back across the hangar. He has his seed bags hitched up and his pink torpedo all armed up for rapid deployment. Musta leski Cassandra valmistautuu nielemään sen hook, line and sinker. "Dreamer" January Nelsonia lainataxemme (yllä): get ready for suck-starting the Harley, swallowing the baloney pony, taking her temp with a meat thermometer.
ellauri243.html on line 542: Tämmönen Bob Stearns kuoli hiljattain. Robert "Bob" H. Stearns, Columbia, SC * December 9, 1936 + January 5, 2023. Tämä Bob kyllä piti lentokoneista. He had a lifelong love affair with airplanes and flying, owned a half dozen aircraft and enjoyed meeting up with his flying buddies, meticulously restoring vintage aircraft and going to fly-ins. His health eventually clipped his wings, and after that he turned his attention to volunteering at Riverbanks Zoo and nurturing a latent talent for painting, which was discovered after Bob and Marge moved to Stilled Hopes.
ellauri243.html on line 550: Bob Stearns, CEO of Powerful Potential. BOB STEARNS is one of only 95 people in history to lead an organization to win the prestigious Malcolm Baldrige Award. He was the Leader and Architect of Pittsburgh based Medrad’s 2003 journey to win the prestigious award. Medrad won the Baldrige award again in 2010. The Baldrige Award is presented annually by the President of the United States to organizations that excel in seven categories, including results. As Chief Human Resources Officer of CoManage, Bob led that company to be named the Best Place to Work in Pa.” He has also received the American Society for Training and Development Award for Excellence. Bob has served as a Director on the Boards of National Church Solutions, The Orchards at Foxcrest, the Pa. Society of Association Executives, the Pa. Association of Non Profit Organizations and a Woman owned business through Powerlink and Seton Hill University. Bob has owned and been the CEO of PowerfulPotential since 1985.
ellauri243.html on line 552: Bob’s book which is titled” Perhaps a Man Can Change the Stars” is the basis for today’s program. He is a sought after Inspirational Speaker, having spoken in eight countries. He just launched a Nationwide Speaking Tour to share the messages from his book with as many people as he can.
ellauri243.html on line 554: Bob´s book is about Perpetual Potential. Inside these pages, you will discover three invaluable lessons that will propel you closer to your true potential. The lessons will serve you well on either of two different, but parallel roads you may travel: The roads towards triumph or tragedy, as well as the roads in between. In 2003 the author, Bob Stearns was on top of the world. He led his company to win the most prestigious business award in the country, the Malcolm Baldrige award. Just five short years later, tragedy struck. Bob´s oldest son Eric was killed while on a study trip abroad in Athens, Greece. Eric was 21 years old at the time and was a junior at Penn State University. Although Eric lost his precious life in Greece, he found something sprawled under the pillars of the Acropolis that many people search for their entire lifetimes. He found inner peace in the knowledge that he could truly be anything he wanted to be, he could do anything he wanted to with his life. In his book "Perhaps a Man Can Change the Stars - Eric's Pursuit of Perpetual Potential", Bob shares with you three life lessons that allowed Eric to understand his true potential. Those same lessons helped Bob and his family deal with Eric´s death. The same lessons had enabled Bob to lead his company to triumph five years earlier. A key take away from the book is that no matter what stage of life you find yourself, you have the potential to explore. You have the potential to utilize and grow the talents and aspirations that you currently have. You have the potential to rekindle old talents that lie dormant, and to allow new talents to blossom. This is true regardless of age, circumstances, and what other people may be telling us. So read, explore and think deeply about how you can apply the three lessons that Bob learned from Eric. Decide for yourself how you can best use them. Indeed, our Potential is Perpetual!
ellauri243.html on line 563: Kroisos Pennonen rahoitti Irakin sodassa ropotteja tappamaan kasapäin rättipäitä. Niistä olisi nyt hyötyä Homeland Securityn ja FBI:n apuna. Suostuisikohan Kroisos tekemään taas donaation? Vizikästä miten sodankäynti privatisoitui entisvanham tyyppisexi palkkasoturoinnixi jenkeissä Irakin ryöstöretken aikana. Sen jäljet näkyy hyvin selvästi Time for Patriots niteessä. Villi länsi on totaalisen klaanittunut, piikkilankoja on preerialla, sama meininki kuin etelä-Sudanissa tai Somaleissa.
ellauri243.html on line 613: In 1951 he went into business forming an advertising agency, David J. Mahoney, Inc. The company managed advertising for eight companies, including Exzema, White Rock and Good Humor. Mahoney sold his agency in 1956 and became President of Good Humor, and became President of Canada Dry in 1966.
ellauri243.html on line 616: Mahoney was married to model Barbara "Barbie" Ann Moore, and the couple had two children. He later married model Hildegarde "Hillie" Merrill, the former Mrs. Arthur C. Merrill, who had two sons from her previous marriage.
ellauri243.html on line 617: Mahoney wrote The Longevity Strategy: How to Live to 100 Using the Brain-Body Connection with Richard Restak, M.D. Foreword by William Safire (!). Mahoney died at 77 on May 1, 2000 at his home in Palm Beach, Florida, of heart failure. So much for longevity. Dave´s brain just disconnected from his body.
ellauri243.html on line 626: We all have dreams. The people who accomplish their dreams don´t just dream, though. They create processes. They build systems. They establish routines that keep them on track and ensure they reach their ultimate goal. Oddly enough, they (unlike pilots) don´t obsess over their goals. They obsess over their processes, because greatness results partly from inspiration but mostly from consistent, relentless effort.
ellauri243.html on line 638: 2. Then, forget your goal.
ellauri243.html on line 645: Health care providers are taught to check medications three times before delivering to patients. Not because the process itself is complex. But because they are visual learners. The same is true for you; the consequence of "error," in terms of time, effort, money, etc., when you don´t achieve a goal can be considerable. (And depressing: No matter how often you hear "fail fast, fail often," failure still pretty much sucks. It causes stress.)
ellauri243.html on line 647: Pilots use the 1 in 60 rule to remind themselves to constantly monitor their progress and make quick course corrections. You also know where you want to go. But you´ll never get there if you don´t regularly monitor and revise your goal based on your progress. And if you don´t start out on the right path. Remember, the 1 in 60 rule states that starting out, one degree off means winding up one mile off 60 miles later. Or so. So don´t just correct your course along the way. Create and follow a process that is proved to work. Pick someone who has achieved something you want to achieve. Like a Brad, if you happen to be a Ralph. Deconstruct his or her process. Then follow it, and along the way make small corrections as you learn what works best for you. That way, when you travel your own version of 60 miles, you´ll arrive precisely where you hoped to be. Up a shit creek without a paddle, with Brad 60 miles ahead of you. Forgot to warn: don´t pick a moving target!
ellauri243.html on line 705: The television show " Rowan & Martin's Laugh-I n," popular in the late 1960's and early 1970's, was famous for awarding its goofy trophy, the Flying Fickle Finger of Fate. But the term fickle finger of fate is actually decades older than that. The unpredictable and capricious nature of chance or fate, an Americanism popular in college circles during the 1930s. Sometimes the alliteration is extended coarsely to 'fucked by the fickle finger of fate' an expression which became popular in the US military during World War II.
ellauri243.html on line 722: Disraeli arranged for the British to purchase a major interest in the Suez Canal Company in Egypt. In 1878, faced with Russian victories against the Ottomans, he worked at the Congress of Berlin to obtain peace in the Balkans at terms favourable to Britain and unfavourable to Russia, its longstanding enemy. This diplomatic victory over Russia established Disraeli as one of Europe´s leading statesmen.
ellauri243.html on line 726: Disraeli wrote novels throughout his career, beginning in 1826, and published his last completed novel, Endymion, shortly before he died at the age of 76. Endymion tuli mainituxi albumissa 127, sehän oli se Keazin 50 sheidiä.
ellauri243.html on line 730: Endymion is very like Benjy´s autobiography, with his boring English politics woven into the thread of the story. The action and conversations are distributed between characters who had figured in English politics and the fashionable romances of Europe during the last forty years.
ellauri243.html on line 732: Endymion is Disraeli in his youth except in the story he is a true-blood British aristocrat. Zenobia, a queen of fashion, is based on his Lady Blessington with a combination of some other great lady. She was Benjamin Disraeli´s first great patroness, who opened the avenue of his wonderful career. Zenobia later retires to the background to give place to Lady Montfort. She is a combination of Lady Blessington and Mrs. Wyndham Lewis (the latter Disraeli married) so we have in Lady Montfort at once the patroness and the wife. It would be interesting to know if the rabbis got to cut Benjy´s prepuce before the falling-out with the synagogue? Maybe that is what the fight was all about?
ellauri243.html on line 734: St Barbe, the journalist in " Endymion " is an intended caricature of Thackeray, and Gushy is Dickens. Vigo, a minor character of the novel, is a combination of Poole, the tailor, and George Hudson, the Sunderland railway king, as he was styled in his time. Prince Florestan is probably a sketch of Louis Napoleon in his early days in England. He is constantly presented as a child of destiny wailing for the European revolution of ´48 to give him back his throne.
ellauri243.html on line 736: Job Thornberry comes into the story with the Anti-Corn-Law League, representing the remarkable change in English politics from the time before Napoleonic wars when the 10% richest guys were local landowners to after the wars when the merchants and industrialists had become the nobs (am. head honchos). This change of mens of production necessitated the passage of Reform Bills that favored Millian laissez-faire by the Conservative Derby-Disraeli ministries. Job Thornberry may be Richard Cobden; for he certainly has much of Cobden´s subject in him. The energetic and capable minister Lord Roehampton is taken to be Lord Palmerston, and Count Ferrol is perhaps Bismarck. Neuchatel, the great banker, is the historical Rothschild; Cardinal Henry Edward Manning figures as the tendentious papist Nigel Penruddock.
ellauri244.html on line 178: He worked despite having for 37 years "a state of permanently impossible relations" with his second master (deputy), John Jeudwine, which, according to school historian J.B. Oldham, "embittered both their lives to the detriment of the school, the scandal of the town and the embarrassment of Butler's every action"
ellauri244.html on line 180: There were shortcomings in the welfare of pupils. Fights between boys were said to average seventy a week and were regarded by Dr Butler "with a blind eye", comfort for boarders was minimal, and complaints about food were continuous, on one occasion leading to a riot. His initials "S.B." over the gateway to the house he built himself next to the school were said to be a sign for "stale bread, sour beer, salt butter, and stinking beef sold by Samuel Butler". He tried to suppress games at Shrewsbury, considering football (pre-FA) as "only fit for butcher boys" and "more fit for farmboys and labourers than for young gentlemen".
ellauri244.html on line 188: Joseph Butler is best known for his criticisms of the hedonic and egoistic “selfish” theories associated with Hobbes and Bernard Mandeville and for his positive arguments that self-love and conscience are not at odds if properly understood (and indeed promote and sanction the same actions). In addition to his importance as a moral philosopher Butler was also an influential Anglican theologian.
ellauri244.html on line 193: Keith Butler exposed! Bishop Butler and his wife live at the moment in a $1.3 million home in Troy, Michigan, for which they paid cash. In fact, over the last couple decades he has owned some 20 properties, almost all of them paid for in cash. They own several homes at the moment. Like other Word of Faith ministers like Robert Tilton, Butler preaches the "prosperity gospel", constantly browbeating their followers to "sow the seed of prosperty" by giving money to the church, which will supposedly be returned to them a hundred fold. They preach that godliness leads to wealth, thus stigmatizing the poor - if you aren't rich, you obviously just don't have enough faith or aren't a good enough Christian. This is pretty much a sure sign that you're dealing with a huckster.
ellauri244.html on line 195: Word of Faith is home to many such frauds, from Kenneth Copeland to Kenneth Hagin to Frederick Price to Benny Hinn. Even by mainstream Christian standards, their theology is bizarre. They preach, for example, that God is powerless to act in the world except what Christians allow him to do by invoking his name in prayer. They also practice faith healing and teach that sickness is a sign of a weak faith (this despite the fact that lots of Word of Faith pastors and their wives have come down with cancer, heart disease, and so forth).
ellauri244.html on line 396: Så hände en gång att han for iväg till staden,
ellauri244.html on line 398: han gick i H:fors bodar utmed hela raden,
ellauri244.html on line 425: Tired of keeping them hidden inside or only having them come out in the bedroom, they’re all here in the form of some wickedly hot stories. Single-minded alpha hero, sinfully taboo relationships, and wildly over-the-top scenarios. If you love it extra dirty, extra hot, and extra naughty, this is the place for you! (Just don’t tell the other PTA members you saw her here…)
ellauri244.html on line 429: Lyndsay Faye is an American author. Her first novel was the Sherlockian pastiche Dust and Shadow: An Account of the Ripper Killings by Dr. John H. Watson and she has been nominated for the Edgar Award for The Gods of Gotham and Jane Steele.
ellauri244.html on line 431: Dentist turned writer, Faye Kellerman is one of the new York time bestselling author. She is well known for the Peter Decker and Rina Lazarus series of mystery novels. Faye Kellerman was born in St. Louis, Missouri on July 31, 1952 in Jewish community. Faye grew up in Sherman Oaks, California.
ellauri244.html on line 435: Mia Faye is a romance addict who lives for the joy of entertaining her readers with her novels. She loves to hear from you via social media or via mail: miafayebooks@gmail.com ... "On His Desk" from bestselling author Mia Faye is a stand-alone second chance romance, between enemies who become lovers, with a baby surprise and a guaranteed HEA ...
ellauri244.html on line 441: Hi, I'm Faye Bryant! I help people who have endured trauma–whether of their own making, such as addiction and poor choices, or pushed upon them through abuse–recognize they have worth and purpose, determine their God-designed purpose, then live confidently, with focus toward that purpose to live the life God designed them for.
ellauri244.html on line 443: Get the latest from southern gothic author Faye Snowden. Raven Burns is back in a sequel to A Killing Fire and on the hunt for a serial killer while she is being pursued by two men-- one wants to redeem her soul, and the other who wants to lock her away forever. Get the latest from southern gothic author Faye Snowden.
ellauri244.html on line 445: In "The Struggle for the Right to Vote)," author Alice Faye Duncan chronicles the struggle for the right to vote in a book aimed at children. Faye Duncan is an educator, retired school librarian and prolific author... Alice Faye Duncan is the author of several books, including the classic NAACP Award-nominated board book, Honey Baby Sugar Child, and Just Like a Mama. Ms. Duncan is a school librarian in Memphis, Tennessee, and conducts writing workshops for parents and educators.
ellauri244.html on line 447: Shon Faye - Writer, presenter and author of The Transgender Issue: An Argument for Justice She's Creative with Claire Hutchison Nghệ thuật Shon has written for the likes of The Guardian, Vice and Dazed and hosts the Call Me Mother podcast. Her upcoming book The Transgender Issue: An Argument for Justice comes out in September.
ellauri244.html on line 451: Faye Avalon lives in the UK with her super-ace husband and onebeloved, ridiculously spoiled Golden Retriever. She worked as cabin crew, detouredinto property development, public relations, court reporting, and education beforefinally finding her passion: writing steamy romance.
ellauri244.html on line 453: About the author: Faye Toogood is a British artist working in a diverse range of disciplines, from sculpture to furniture and fashion. Toogood's works have been acquired for the permanent collections of institutions worldwide, and she has exhibited internationally. She is represented by Friedman Benda in New York.
ellauri244.html on line 457: Lily Faye, a friendly frog gets upset with her neighbor Mr. Oak Tree. She sees children entering a schoolhouse and she learns that those students are called mammals. Lily Faye goes to the school to get a closer look. She looks into a classroom window where she learns about the importance of trees. Lily Faye decides to return to the oak tree and apologize for being mean to him.
ellauri244.html on line 461: Author: Jessica Hines | Posted in Critical Essays: Few witches in literary history have been as influential—or as maligned—as Morgan le Fay. By turns either the healer-ruler of the mystical island of Avalon or the arch-villainess of Arthurian legend, for more than nine hundred years Morgan has shaped popular perceptions of witchcraft.
ellauri244.html on line 469: Poliisit haluaa ottaa kiinni murhaajia ja panna niitä vankilaan, koska vanhalla tit for tat taktiikalla tulee rumihia enemmän: hampaasta saatiin tässäkin maxaa 2 hammasta. Mutta ottaen huomioon että apinoiden planeetalla hälisee jo 8 giga-apinaa, saattaisi olla sittenkin viisaampi palata Hammurapin pelikirjaan.
ellauri244.html on line 567: Part Four focuses on the period several hundred years after Jonathan and his students have left the Flock and their teachings become venerated rather than practiced. The birds spend all their time extolling the virtues of Jonathan and his students and spend no time flying for flying's sake. The seagulls practice strange rituals and use demonstrations of their respect for Jonathan and his students as status symbols. Eventually some birds reject the ceremony and rituals and just start flying. Eventually one bird named Anthony Gull questions the value of living since "...life is pointless and since pointless is by definition meaningless then the only proper act is to dive into the ocean and drown. Better not to exist at all than to exist like a seaweed, without meaning or joy [...] He had to die sooner or later anyway, and he saw no reason to prolong the painful boredom of living." As Anthony makes a dive-bomb to the sea, at a speed and from an altitude which would kill him, a white blur flashes alongside him. Anthony catches up to the blur, which turns out to be a seagull, and asks what the bird was doing:
ellauri244.html on line 571: "No! No, that's not it." Anthony was awake and alive for the first time in his life, inspired. "What was that?"
ellauri244.html on line 593: Here in my opinion is the only imaginative prose-writer of the slightest value who has appeared among the English-speaking races for some years past. Even if that is objected to as an overstatement (there is me, after all), it will probably be admitted that Miller is a writer out of the ordinary, worth more than a single glance; and after all, he is a completely negative, unconstructive, amoral writer, a mere Jonah, a passive acceptor of evil, a sort of Whitman among the corpses. Paizi Whatman oli peräreikämiehiä.
ellauri244.html on line 609: Things began to change in Paris after meeting Anaïs Nin, 12 years his junior, who, with Hugh Guiler, went on to pay his entire way through the 1930s including the rent for an apartment at 18 Villa Seurat. Nin became his lover and financed the first printing of Tropic of Cancer in 1934 with money from Otto Rank. His works contain detailed accounts of sexual experiences. Sitä koitin vähän lukea mutta oli liian hapokasta, ei pystynyt.
ellauri244.html on line 611: In 1939 Lawrence Durrell, 21 years his junior, invited Miller to Greece. Miller described the visit in The Colossus of Maroussi. Miller proved to be a major influence on the new Beat Generation of American writers, most notably Jack Kerouac, 31 years his junior, the only Beat writer Miller truly cared for.
ellauri244.html on line 620: After his move to Ocampo Drive, he held dinner parties for the artistic and literary figures of the time. His cook and "caretaker" was a young artist's model named Twinka Thiebaud, 54 years his junior, who later wrote a book about his evening "chats." In relation to reaching 80 years of age, Miller explains:
ellauri244.html on line 622: If at eighty you're not a cripple or an invalid, if you have your health, if you still enjoy a good walk, a good meal (with all the trimmings), if you can sleep with hairy elves without first taking a pill, if birds and flowers, mountains and sea still inspire you, you are a most fortunate individual and you should get down between her knees morning and night and thank the good Lord for your stayin' and keepin' it up power.
ellauri245.html on line 71: Ungefär klockan 15:45 onsdagen den 10 september 2003 lämnade Lindh och hennes väninna Eva Franchell utrikesdepartementets lokaler. De gick in i Gallerians sydvästra entré, gick genom Gallerian och stannade vid butiken Jackpot där Lindh köpte en tröja. De fortsatte ut genom Gallerians huvudentré mot Hamngatan, sneddade över korsningen Hamngatan - Regeringsgatan och gick in i varuhuset NK där de tog första rulltrappan upp till andra våningen strax efter klockan 16:00.
ellauri245.html on line 75: Med raska steg gick Mijailović till rulltrappan som ledde ned till gatuplanet och sprang nedför den. I rulltrappan släppte eller tappade han kniven. Ett vittne tog hand om kniven och med hjälp av en expedit blev den inslagen i silkespapper. Mijailović lämnade NK via utgången mot Regeringsgatan och fortsatte uppför denna gata. I en papperskorg slängde han slidan till kniven och gick in i Salénhuset. Där slängde han den marinblå kepsen i en papperskorg innan han gick till en frisersalong där han bad att få bli klippt. När frisören förklarade att det inte fanns någon ledig tid lämnade han salongen.
ellauri245.html on line 88: Färden fortsatte sedan till Hovsjö utanför Södertälje. I ett skogsområde i närheten av Hovsjö centrum bytte Mijailović kläder, lade dem i väskan och försökte tända eld på den. Det lyckades inte och istället gömde han väskan under en gran. Olikohan se se sama kuusi jonka alla Seija kävi hätäpaskalla viime kesän reisulla? I Hovsjö hade Mijailović en bekant där han stannade resten av kvällen och tittade på TV:s nyheter.
ellauri245.html on line 155: I received something in Sweden’s Svenska Dagbladet that I don’t think I ever had before: an unqualified trouncing by a reviewer who felt that the book sensationalized violence. The review seemed so emotionally charged that I could only conclude that The Leopard not only wasn’t everyone’s cup of tea, but a brew that really stuck in some readers’ craws, a book whose brutality and scenes of violence could truly alienate readers.
ellauri245.html on line 159: And another question started coming up: How do you come up with these things? Meaning: What kind of sick, perverted mind could come up with such ideas? I tried to look within myself, to ask if the violence in the book was really appropriately calibrated for the purpose: to say something about the character behind it (dvs mig). Or if I had let myself be lured into sensationalism, effects for the sake of effects and a callous fascination with suffering. Had I created a Norvegian Psycho, just such a book, one that had become a sort of guilty pleasure for closet sadists?
ellauri245.html on line 163: If there was any comfort, it was that The Leopard was selected as the year’s best crime novel by the Danish Academy of Crime Writers, topped the bestseller lists in Norway, Finland and Denmark, and for the first time Harry Hole made it onto Der Spiegel’s bestseller list in Germany, where it reached as high as No. 3. The gold and silver medalists shed full 80 liters more gore than I. Got to sharpen up.
ellauri245.html on line 203: The popularity of "goblin mode" may be linked to a rejection of the carefully curated lifestyles often presented by users of social media platforms. The trend has also been linked to a manner of coping with the effects of the COVID-19 pandemic on society since this is described as a way of life that gives people permission to ditch societal norms and embrace their basic instincts and in social media, letting their inner goblin out has been a freeing experience.
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ellauri245.html on line 255: One of the great things about fantasy gaming, or any other genre of gaming for that matter, is that we can take a vile concept from real life, such as the ancient art of torture, something that normally reminds us of the atrocities of which humans are capable, and having fun with the variety of ways and means!
ellauri245.html on line 257: I propose a one-stop shop for everything and anything torture-related.
ellauri245.html on line 261: First devised and created in the Belgian Congo by King Leopold, son of Queen Victoria. A smooth metallic ball, slightly smaller than a tennis ball in circumference with tiny apertures along its contours. Made of gold, GAL-TAN, and steel, the ball is a minor feat of engineering. An additional small opening reveals a looped wire. The ball is placed in the victim´s mouth. When the wire is pulled, 24 tiny termite monkey antennae jut out from the ball, causing it to lodge itself in the mouth. At this point, though not overly painful, the victim cannot remove the ball, nor can another extract it for them. With a second pull of the wire, 24 needles erupt outwards from the extended antennae in 24 directions, causing severe damage to throat, cheek, tongue, palate, nasal cavity, etc....the victim will usually bleed out slowly in excruciating pain. How was this used for torture? It usually involved 2 victims. One who who was forced to swallow the ball, and the second who was forced to watch the effects. That second person would usually begin talking quickly about other things. Naah, too sophisticated. A waste on the Congolese niggahs. Cutting hands and feet worked just as well.
ellauri245.html on line 267: Leopold´s Apple is actually a brand of whiskey. But The pear of anguish, also known as choke pear or mouth pear, is a torture device based on mechanisms of unknown use from the early modern period. The mechanism consists of a pear-shaped metal body divided into spoon-like segments that can be spread apart with a spring or by turning a key. Its proposed functionality as a torture device is to be variously inserted into the mouth, rectum, or vagina, and then expanded to gag or mutilate the victim. There is no contemporary evidence of such a torture device existing in the medieval era, and ultimately the utility of genuine apples and pears stuck in any hole at all remains unknown. Except that an apple forced in his mouth as a kid by his chum Anders B. got Jo Nesbø going as a pulp writer. Iron Maiden was a vagina dentata style box with nails inside.
ellauri245.html on line 269: Leopard (Originaltitel Panserhjerte. Panserhjerte is a Norwegian term for Constrictive pericarditis) ist ein Kriminalroman des norwegischen Autors Jo Nesbø aus dem Jahr 2010. Es ist der achte Teil der Harry-Asshole-Serie.
ellauri245.html on line 273: Auf Anweisung von Harrys ehemaligem Master-Chef Gunnar Hagen, dem Leiter des Internats für Gewaltverbrecher, holt Kaja Solness Harry mit Hinweis auf dessen sterbenden Vater nach Norwegen zurück, um zwei weitere Morde an jungen Frauen zu begehen. Doch die Ermittlungen zu dem Fall werden der Abteilung entzogen und das Kriminalamt unter der Führung von Carl Michael Bellmann übernimmt, wodurch Harry nur inoffiziell aus Liebe zur Kunst Nachforschungen betreiben kann.
ellauri245.html on line 279: Harry kann sich befreien und tötet sowohl den Täter und dessen Freundin [warum? Zum Spass?] im Versuch Kaja zu befreien. Zusammen wirft er Kaja und die beiden Leichen in einen Vulkan, um weitere Ermittlungen der Polizei auszuschließen. Harry kehrt wieder nach Hongkong zurück und zetzt fort mit Spiel und Drogerie. Another hole in one.
ellauri245.html on line 286: „Ein packendes Buch, mit einem Autor in Höchstform. Charaktere, Schauplätze und Dialoge sorgen dafür, dass beim Lesen keine Langeweile aufkommt. Dabei geht es nicht nur um einen brutalen Serien-Mörder, sondern auch um die Spätfolgen einer psychischen Demütigung, um Macht und Ehrgeiz, um menschliche Abgründe. Ein Genuss für Fans des skandinavischen Krimis, aber auch ein Schmankerl für Neueinsteiger.“
ellauri245.html on line 304: Etter 21,36 km med is, slush, sørpe, granbar, togskinner, sukker og melis under skia. Etter diverse problemer i smørebua (mannen som melder pass er lik hjelpeløs kone). Etter 580 høydemeter. Etter staking over vannene. Etter å ha gått til et sted med rart navn og drømt om vaffel og kaffe, for så å komme til påskestengt dør. Etter å ha slukt det ene knekkebrødet jeg hadde med og vurdert sjokoladetiggerrunde blant de andre fremmøtte. Etter å ha kommet meg opp den aller siste bakken på vei hjem. Da, da kommer en pensjonist seilende opp på sida mi. Han ser på meg og sier: "Ja, det begynnere bli litt trått nå. Men det verste er at kondisjonen min ikke er det samme lenger". Hadde tenkt til å spørre hvor han hadde gått, men det rakk jeg ikke før han hadde seilt videre i altfor god stil.
ellauri245.html on line 310: Verdighet, posisjon, prinsipper. Ett skelett med smil i munnen. Svante Pääbo med kompisen. Min mulighet for att renses. Mä oon vallmis, tuu pyyhkimään!
ellauri245.html on line 313: One year ago, a heavily armed man dressed as a police officer appeared on the beach of a youth summer camp in Norway. The kids had no way of knowing he was targeting them for the ills of Europe. Then he started shooting. And shooting. Where were the real cops? By the end of the day, seventy-seven people had been killed, the deadliest attack in that country since World War II. As told by the survivors, these are the beat-by-beat horrors of those terrifying 198 minutes. the Utoya Massacre On July 22, 2011. Lue ja kauhistu, tää on hurja jännäri!
ellauri245.html on line 330: Gypsies are fortunetellers.
ellauri245.html on line 349: After the funeral, all of the loved one’s possessions – and here’s the real head-turner – are burned. (So much for heirlooms). Once again, the primary concern is marimé (contamination), and family members want to destroy all material ties to the dead. Given the massive cost of such destruction, however, today many people sell the possessions – though not to other Gypsies of course.
ellauri245.html on line 351: Jerry Loch on kasvanut 4cm edellisestä kirjasta. Oltuaan suht väpelö vielä lepakon ja torakoiden aikana Jerrystä on nyt tehty jonkinlainen supergoblin, jota kazellaan jonkun mustatukkaisen pienihampaisen norjalaisen panopuun näkökulmasta. Tyyriit norjalaiset säikyttelee vierastyöläisiä. Kylläpä on narsistista taas. Importerte arbetskraft fra Pakistan og Afrika. Helkkarin hongkongilaiset, vapaakuppasia apinanaamoja. Taaskaan ei koukut nuku kunnon yöunia. Tupakki piti saada tietysti: har du en røyk. Samaa hoki kynäkaula Karl-Ove Knausgård juuri näihin samoihin aikoihin. Knausgård er mest kjend for det sjølvbiografiske seksbindsverket Min Kamp (2009-2011). Taidan olla pihalla kuin lumiukko Jonnen väliinpudonneista kirjoista. Lumiukkoasiaan viitataan toistamiseen. Pitänee vilkasta sen juonipaljastuksia.
ellauri245.html on line 362: Seuraavassa Jerry-jaxossa Jerry on Oslon lentokentällä tullimiehen käsi kyynärpäätä myöden sen perseessä. Var det godt for deg også, kysyy Jerry tullarilta jälkeenpäin. Kyllä, kaikki viittaa siihen että Nääsbö on suklaamiehiä.
ellauri245.html on line 371: Jeg finner det svært interessant at politiets etterforskningsarbeid ikke har vært et like populært felt i politiforskningen (se Høigård, 2005 og Valland, 2011), mens det samtidig finnes mange medierte bilder av hva det angivelig handler om. Selv om politiforskningen har vist lite oppmerksomhet til etterforskere og deres arbeid, vies det en enorm interesse for feltet fra andre ikke-akademiske områder. Det skrives flere bøker om fiktive etterforskere, og TV-serier og film sendes ofte på TV i beste sendetid. I en undersøkelse foretatt i 2012, ble kriminalromaner rangert som nummer to, etter bøker i den bestselgende sjangeren Skjønnlitterære romaner og noveller (Bokhandlerforeningen, 2012). Forfatteren og musikeren Jo Nesbø har gitt ut ti bøker om fiktiv figuren Harry Hole, en dyktig politietterforsker. Leserne følger Hole gjennom alle sakene han etterforsker, og får også innblikk i hans personlige problemer, som er kjæmpemange.
ellauri245.html on line 373: Forfatteren Jørn Lier Horst, jobbet som etterforskningsleder i Vestfold politidistrikt frem til september 2013. Han har gitt ut ni bøker om den fiktive etterforskeren William Wisting. I likhet med bøkene til Nesbø, får også leserne til disse bøkene følge etterforskerens liv og sakene som etterforskes. Horst mener selv at hans erfaring med miljøet, metodene og rutinene preger bøkene hans.
ellauri245.html on line 375: Hanne Kristin Rohde, tidligere leder for vold- og
ellauri245.html on line 378: verken saker eller noe hun hadde jobbet med tidligere, og det var viktig for henne å få frem at hun ikke har brutt taushetsplikten (NRK, 2014). Hun forteller videre at hun alltid har lest krimbøker, og ofte latt seg irritere av feil og unøyaktigheter i bøkene.
ellauri245.html on line 380: Etterforskningsarbeidet er også populært innenfor sjangeren TV-serie. Den
ellauri245.html on line 382: etterforskere ved det 15. politidistriktet i New York-politiet. Seerne blir godt kjent med etterforskernes privatliv, og følger dem gjennom sakene som etterforskes. Serien retter fokuset mot hvordan arbeidet utfordrer etterforskernes menneskelige sider. Den britiske avisen The Telegraph (Chilton, 2013) kalte TV-serien
ellauri245.html on line 385: fiktive kriminaletterforskere ved Las Vegas Police Department. Etterforskerne
ellauri245.html on line 386: jobber med med mistenkelige dødsfall og forbrytelser, og løser sakene ved å benytte kriminaltekniske metoder og studere bevisene. Den norske TV-kanalen TV2, sendte våren 2014 krimserien Det tredje øyet. I serien følger seerne etterforskeren Viggo Lust sin kamp om å finne datteren, som forsvant sporløst fire år tidligere. I serien får seerne god kjennskap til etterforskernes private forhold. Serien handler på mange måter mer om etterforskerne, enn om sakene de etterforsker.
ellauri245.html on line 388: inneholder betydelig voldsbruk, halsbrekkende tyverier eller store ødeleggelser på eiendom. For det andre presenteres de kriminelle som rasjonelle og formålsrettede og ikke impulsive eller forvirrede. For det tredje påpeker Reiner (2010, s. 187) at politiet i seriene ofte var etterforskere, middelaldrende hvite menn som hovedsaklig var fristilte og økonomisk komfortable. For det fjerde og siste ble lovbruddene løst eller hindret av etterforskerens dyktighet, modighet og i økende grad av vitenskapelig ekspertise. Reiner (2010, s. 187) mener de karakteristiske trekkene ved hvordan krimserier avbilder lovbrudd og etterforskning, er motsatt av de virkelige lovbruddene og politiarbeidet. Fremstillingene, i massemediene og
ellauri245.html on line 389: populærkulturen, kan være med på å forme det stereotypiske synet mange har av
ellauri245.html on line 390: politiets etterforskningsarbeid. De har fokus på den reaktive delen av
ellauri245.html on line 391: etterforskningsarbeidet, etterforskningen av lovbrudd.
ellauri245.html on line 393: E2 sier «…når man jobber som etterforsker så gjør man bare den delen du ikke ser på TV». Etterforskeren sikter til papirarbeidet, som opptar størst del av arbeidet deres. Det kan tyde på at beskrivelsene etterforskerne gir av deres arbeid, spriker med det stereotypiske synet på etterforskningsarbeid. E3 tydeliggjør den medierte fremstillingen av etterforskningsarbeidet, og sier:
ellauri245.html on line 400: Etterforskeren gir uttrykk for at fremstillingen er knyttet til seertall. En kan spørre seg om hvem som ville sett på en serie hvor etterforskeren sitter på kontoret og redigerer saker hver dag? Etterforskernes beskrivelser av deres arbeid, skiller seg betraktelig fra hvordan etterforskningsarbeidet fremstilles i TV og medier. Etterforskere på TV og film er mer ute i feltet enn inne på kontoret. Nå skal det nevnes at etterforskerne i denne studien jobber med generell etterforskning og etterforskning av familievoldssaker, ikke drapssaker. Likevel kan det tenkes at en del av befolkningen har gjort seg sine tanker om politiets etterforskningsarbeid, med utgangspunkt i den medierte presentasjonen av arbeidet.
ellauri245.html on line 402: I filmer, TV-serier og bøker er etterforskere ute og arbeider i feltet. De reiser til åsteder, foretar rundspørringer og følger sporene. De er sjeldent inne på kontoret og skriver rapporter. Etterforskerne forteller at det er en stor avstand mellom deres jobb, og den jobben som blir fremstilt i bøker, TV-serier og film. E2 sier:
ellauri245.html on line 405: etterforskere. De jobber i Delta, minst, i tillegg til at de driver med krimtek.
ellauri245.html on line 406: og er etterforskere og er spesialist på data, og det er ikke måte på hva de
ellauri245.html on line 408: delt opp. Og når man jobber som etterforsker så gjør man bare den delen du
ellauri245.html on line 411: E6 forklarer at personer som skal avhøres, ofte er av den oppfatningen at de tror etterforskerne og arbeidet deres er som på film, og sier:
ellauri245.html on line 414: beviser på at du har gjort dette, og da har de sett litt for mye på film og tror
ellauri245.html on line 417: Med bakgrunn i hva etterforskerne forteller, er det forståelig at den medierte
ellauri245.html on line 418: fremstillingen av politiets etterforskning, byr på utfordringer i arbeidet deres. Jeg hadde, sikkert i likhet med mange andre, forventninger som kan minne om
ellauri245.html on line 419: etterforskere i film og på TV. Min oppfatning var at den største delen av arbeidet etterforskerne gjorde, var å jobbe ute. Jeg så for meg at ordenstjenesten kunne være først på åstedet, men at de da kontaktet etterforskere som kom og tok over. Slik etterforskerne beskriver sin egen jobb, er det ofte ordenstjenesten som er først og sist på stedet. Dersom det trengs å innhentes spor, kontaktes krimteknikerne på politistasjonen. Etterforskernes beskrivelser gir et bilde av at det er ordenstjenesten som foretar straksetterforskningen i initialfasen av sakene deres.
ellauri245.html on line 421: I kontrast til hvordan etterforskere må oppfylle ulike styringsmål fastsatt av
ellauri245.html on line 422: myndighetene, kan også mediene legge press på etterforskningen. Det er medier
ellauri245.html on line 426: kom frem i mediene var usaklig. E2 forteller at journalister ofte tar ord ut av
ellauri245.html on line 427: sammenheng og dramatiserer artiklene, og at dette selvsagt var for å få flest mulig til lesere. En konsekvens av dette kan knyttes til de som har lite kjennskap til politiet og deres arbeid. Personene vil kunne oppfatte artiklene som en «sannhet» og ikke se, i like stor grad som personer med kjennskap til politiet, at artiklene er subjektivt vinklet. E2 sier:
ellauri245.html on line 432:
Skjema 4.3 Etterforskning og den medierte etterforskning.
ellauri245.html on line 440: Det stereotypiske synet på etterforskere og etterforskningsarbeidet, kan minne mer om beskrivelsene annen politiforskning gir av ordenstjenestens arbeid, og det som forbindes med «det egentlige politiarbeidet». Ordenstjenesten jobber ute i feltet, de foretar straksetterforskning, og ordensbetjentene har tildels en uforutsigbar hverdag. Etterforskerne i denne studien jobber stort sett inne på kontoret, de redigerer saker og tar avhør, og har en betydelig mer forutsigbar og rolig hverdag. Det kan tenkes at publikum gjerne har første- og annenhåndskunnskap om
ellauri245.html on line 445: Harry røykte en cigarett utenfor sykehusbyggningen. Originellt eller hva? "Lat oss røyke", sa Kaja. Jerry kakket fram to sigaretter, tente dem og ga Kaja den ene. Kaja inhalerte. Kaja blaste røyk. Hun burde lese. Det kan ta livet av deg.
ellauri245.html on line 447: The eastern Democratic Republic of the Congo (DRC) has a history of conflict, where various armies, rebel groups, and outside actors have profited from mining while contributing to violence and exploitation during wars in the region. The four main end products of mining in the eastern DRC are tin, tungsten, tantalum, and gold, which are extracted and passed through a variety of intermediaries before being sold to international markets. These four products, (known as the 3TGs) are essential in the manufacture of a variety of devices, including consumer electronics such as smartphones, tablets, and computers. Tantaliittikapasiittorissa on enemmän kapassiteettia kuin alumiinisissa, mutta ne ovat kalliita, koska ne on tehty konfliktimineraalista.
ellauri245.html on line 459: Jeg har tørr og sensitiv hud, og tenkte det kunne være en god ide å investere i en finlandshette for å beskytte huden min når jeg er utendørs i dette kalde været.
ellauri245.html on line 462: Om du er en mann er det egentlig bare å gi opp. Ingen sjanse i helvete for at en kar ikke ser ut som en serbisk gangster om han spaserer rundt i sentrum med Finlandshette. Det eneste som kan redde deg er om du alltid tar med deg et par med ski, og går kun i turklær.
ellauri245.html on line 475: Det er både jenter og gutter som deler, i alderen 5 til 13 år. De yngste barna benytter ofte foreldrenes brukerkonto til delingen og deler oftest på YouTube. De eldre barna deler også på YouTube, men i større grad på TikTok. Flere av barna har brukernavn som framstår seksualisert eller laster opp video med seksuelt innhold i tittel eller beskrivelse.
ellauri245.html on line 483: – Vi ønsker å gjøre foreldre oppmerksomme på at dette skjer, for å bevisstgjøre dem på at det kan skje med deres barn. Og vi ønsker at de tar grep som gjør at barna deres kan framdeles også legge ut slike videoer, sier politioverbetjent ved Kripos, Hanne Andreassen.
ellauri245.html on line 487: Hankin &kumpp. työtilat ovat työsuojelumääräysten vastaiset. Mutta sitä jänskempäähän se vain on. Mobildekning ja internettilkobling on kaikki mitä ne tarvizee, plus kahvikone tietysti. Med en NATO-bygd søkemotor som er bedre en Google eller Yahoo. Det er skrevet flere hyllemetermed faglitteratur om hva som karakteriserer seriemordare. Dr er ofte narsistiska skallige forfattere, cirka 175cm i höjd, fra Norge. Hank er en flugulort.
ellauri245.html on line 495: Lie vart fødd i Oslo (då Kristiania) 16. juli 1896. Far hans, Martin, forlét familien for å arbeide som snikkar i USA og mora Hulda dreiv eit vertshus. Lie vart med i Arbeidarpartiet i 1911 og vart utnemnd til partisekretær kort etter å ha vorte cand.jur. frå Universitetet i Oslo i 1919. Lie gifta seg med Hjørdis Jørgensen i 1921. Paret fekk tre døtrer: Sissel, Guri og Mette.
ellauri245.html on line 497: Som generalsekretær støtta Lie grunnlegginga av Indonesia og Israel. Han arbeidde for at sovjetiske troppar skulle trekkjast ut or Iran, og for våpenkvile i Kashmir. Sovjetunionen uttrykte misnøye med Lie då han hjelpte til med å skaffe støtte til Sør-Korea då dei vart invaderte i 1950. Lie arbeidde òg for at Sovjetunionen skulle avbryte boikottinga si av SN, sjølv om han truleg hadde lite å gjere med at boikotten vart avslutta. Han motsette seg spansk medlemskap i SN grunna personleg motstand mot Francoregimet. Han arbeidde òg for at Folkerepublikken Kina skulle anerkjennast som medlem av SN etter at nasjonalistregjeringa gjekk i eksil på Taiwan. Han meinte at Folkerepublikken Kina var dei einaste som kunne oppfylle Kina sine obligasjonar fullt ut.
ellauri245.html on line 499: Lie har vorte kritisert for å ikkje ha bidratt til forhandlingar under Berlinblokaden, og for ikkje å ha makta å avslutte Koreakrigen snarare. Han har òg fått kritikk for å vere arrogant og sta.
ellauri245.html on line 501: Trass i protestar frå Sovjetunionen, vart Lie sin periode forlenga i 1950, då USA nedla veto mot alle andre moglege kandidatar, og Sovjetunionen nekta å godta at Lie fekk ein periode til, grunna i Lie si rolle i Koreakrigen. Sovjetunionen nekta å erkjenne han som generalsekretær i den andre perioden hans, og etter skuldingar frå Joseph McCarthy for å ha hyra «illojale» amerikanarar, trekte Lie seg som generalsekretær 10. november 1952.
ellauri245.html on line 520: Siis onko tän kaverin nimi norjaxi Harry Hå? Eipäs olekaan? vaan: The name is derived from Old Norse Hólar, the plural form of hóll, meaning "round and isolated hill." Harry´s surname is also the name of a historic Norwegian town (Hole, Norway) with a heritage that goes back to the Viking Age. Eipäs, vaan: On July 22, 2011, the Workers´ Youth League summer camp, which took place on Utøya in Hole, was attacked as part of the 2011 Norway attacks.
ellauri245.html on line 522: Niinpä tietysti, Harry H ja sen kaverit Öystein ja Träsko olivat nazeja jo koululaisina. Jo Nesbø ble døpt Jon Nesbø. Foreldrene ville døpe ham Jo, men presten mente at Jo ikke var et ordentlig fornavn. Han ble derfor oppkalt etter sin oldefar Jon, men byttet fornavn til Jo da han fylte 16.
ellauri245.html on line 524: Jo Nesbøs mor var bibliotekar (Molde on joku tuppukylä Länsi-Norjassa), og han fattet tidlig interesse for litteratur. 15 år gammel fikk han vite av faren at han hadde meldt seg til tjeneste som frontkjemper på østfronten under andre verdenskrig. Kunnskapen om farens landssvik har ifølge Nesbø bidratt til å forme ham og hans vurdering av valg andre mennesker gjør. Eli siis siitä tuli wannabe nazi kuten isäpaapasta. Epäonnistunut potkupalloilija kuten Jari Pervosta. Epäonnistunut skitaristi kuten Harri Sirolasta. Mutta hurjan menestynyt roskakirjailija kuiteskin.
ellauri245.html on line 528: The Clash were an English rock band formed in London in 1976 who were key players in the original wave of British punk rock. Billed as "The Only Band That Matters", they also contributed to the post-punk and new wave movements that emerged in the wake of punk and employed elements of a variety of genres including reggae, dub, funk, ska, and rockabilly. For most of their recording career, the Clash consisted of lead vocalist and rhythm guitarist Joe Strummer, lead guitarist and vocalist Mick Jones, bassist Paul Simonon, and drummer Nicky "Topper" Headon.
ellauri245.html on line 594: Among the material monists were the three Milesian philosophers: Thales, who believed that everything was composed of water; Anaximander, who believed it was apeiron; and Anaximenes, who believed it was air. Although their theories were primitive, these philosophers were the first to give an explanation of the physical world without referencing the supernatural; this opened the way for much of modern science (and philosophy), which has the same goal of explaining the world without dependence on the supernatural.
ellauri245.html on line 599: Primærgoder er de godene som skal fordeles ved hjelp av rettferdighetsprinsippene. Disse godene kan man sammenligne individers velferd med tanke på rettferdighet.
ellauri245.html on line 600: Primæregoder er: (1) personlige rettigheter (2) muligheter til å oppnå makt og posisjoner i arbeidslivet (3) inntekt og velstand (4) sosial basis for selvrespekt.
ellauri245.html on line 609: Paula-tyttö näppäs belfien kaverin kuxiessa sitä takaapäin ja lähetti sen edelliselle poikaystävälle parhain terveisin. Että tämmöstä siis Oslossa. Svartingerne gjerne betalte en årslönn for å få satt tennene i ei blond, norsk gutt, ikke sant? Kohta päästään Ruandaan. Saadaan virka-apua Mma Ramotswelta. Siellä pitäisi olla vulkaani.
ellauri245.html on line 629: In the 20th century Burundi had three main indigenous ethnic groups: Hutu, Tutsi, and Twa. The area was colonised by the German Empire in the late 1800s and administered as a portion of German East Africa. In Burundi and neighboring Rwanda to the north, the Germans maintained indirect rule, leaving local social structures intact. Under this system, the Tutsi minority generally enjoyed its historically high status as aristocrats, whereas the Hutus occupied the bottom of the social structure. Princely and monarchal rulers belonged to a unique ethnic group, Ganwa, though over time the political salience of this distinction declined and the category was subsumed by the Tutsi grouping. During World War I, Belgian troops from the Belgian Congo occupied Burundi and Rwanda. In 1919, under the auspices of the nascent League of Nations, Belgium was given the "responsibility" of administering "Ruanda-Urundi" as a mandated territory. Though obligated to promote social progress in the territory, the Belgians did not alter the local power structures. Following World War II, the United Nations was formed and Ruanda-Urundi became a trust territory under Belgian administration, which required the Belgians to politically "edducate the locals and make them really fit", to prepare them for independence.
ellauri245.html on line 644: The term Mai-Mai or Mayi-Mayi refers to community-based militia groups active in the Democratic Republic of the Congo (DRC) that is formed to defend local communities and territory against Western funded armed groups. Most were formed to resist the invasion of Rwandan forces and Rwanda-affiliated Congolese industrial "rebel" groups.
ellauri245.html on line 646: The name comes from the Swahili word for water, "maji". Militia members sprinkled themselves with water to protect themselves from bullets. Not any less stupid than Western soldiers who think that a priest sprinkling water or oil on a corpse will secure it another life. Mai-Mai were particularly active in the eastern Congolese provinces bordering Rwanda, North Kivu and South Kivu (the "Kivus"), which were under the control of the Rwanda-allied Bananarepublic-dominated "rebel" faction, the Rally for Congolese Conflict Minerals–in-Goma (RCD-Goma) during the Second Congo War.
ellauri245.html on line 648: Maumau was an earlier, similar guerrilla movement in Kenya 1952-1960. Author Wangari Maathai writes that many of the organizers were ex-soldiers who fought for the British in Ceylon, Somalia, and Burma during the Second World War. When they returned to Kenya, they were never paid and did not receive recognition for their service, whereas their British counterparts were awarded medals and received land, sometimes from the Kenyan veterans.
ellauri245.html on line 650: Suppressing the Mau Mau Uprising in the Kenyan colony cost Britain £55 million and caused at least 11,000 deaths, luckily mainly among the Mau Mau and other tarfaced forces, with some estimates considerably higher. This included 1,090 executions by hanging. The rebellion was marked by war crimes and massacres committed by both sides. The Mau Mau command, contrary to the Home Guard who were stigmatised as "the running dogs of British Imperialism", were relatively well educated.
ellauri245.html on line 656: Women formed a core part of the Mau Mau, especially in maintaining supply lines. Initially able to avoid the suspicion, they moved through colonial spaces and between Mau Mau hideouts and strongholds, to deliver vital supplies and services to guerrilla fighters including food, ammunition, medical care, and of course, information. An unknown number also fought in the war, with the most high-ranking being Field Marshal Muthoni.
ellauri245.html on line 658: The British and international view was that Mau Mau was a savage, violent, and depraved tribal cult, an expression of unrestrained emotion rather than reason. Mau Mau was "perverted tribalism" that sought to take the Kikuyu people back to "the bad old days" before British rule. What motherfuckers!
ellauri245.html on line 664: The Congo became independent from Belgium on June 30, 1960. Norway had begun humanitarian aid to the Congo since at least 1963. In 1963, Norway was one of only six nations that Congo approached with a request for military aid, asking for help to build a navy. Norway declined the request, citing a shortage of the training expertise Congo was looking for.
ellauri245.html on line 666: Norway gave the Congo NOK 40 million (US $15.7 million) in 2003. Vidar Helgesen, the Norwegian Secretary of State said: "In spite of some hopeful signs in the peace process and the establishment of a transitional government in the capital, Kinshasa, the humanitarian situation in the eastern part of the country is precarious." In 2004, all previous debt was forgiven. In 2007, the Secretaries General of the five largest Norwegian humanitarian organizations visited the Congo to access the crisis. In 2008, an additional NOK 15 million were supplied.
ellauri245.html on line 668: In 2009, Minister of Defence Anne-Grete Strøm-Erichsen visited the Congo to observe the conflict. She agreed to send 2 Norwegian guys to supply manpower to the United Nations peace-keeping forces during the Kivu conflict.
ellauri245.html on line 671: Jonas Gahr Støre, Norway´s Foreign Minister said: "I strongly react to the death sentence of two Norwegians ... Norway is a principled opponent of the death penalty and I will contact the DRC's foreign minister to gabble about this." According to Bloomberg.com "Norway also objected to the espionage conviction and the inclusion of the country in the fine, Stoere [sic] said. 'Norway isn't a part of this case.'" Sick. It is more than obvious that she was.
ellauri245.html on line 684: They're looking for a little romance Saanko pluvan vai tanssitaanko eka
ellauri245.html on line 697: I'll never forget the way you look tonight Oletpa sä tänään timmissä
ellauri245.html on line 716: I'll never forget the way you look tonight
ellauri245.html on line 719: I never will forget the way you look tonight Tota lukkia en unohda ikinä
ellauri245.html on line 737: The Duchess of Sussex has prompted anger over her "mocking" demonstration of a curtsy to Elizabeth II. Royal author Gyles Brandreth, a friend of the royals, told TalkTV: "It's embarrassing, because it is mocking - and nobody curtsies to the Queen like that, and nobody would have advised her to do it that way." He added of Harry: "He would know that the bow, as it were, is a brief nod and the curtsy is to show respect for the sovereign, and in the case of the Queen - a lady in her 90s who actually had earned respect through a lifetime of service, and that was it. To do this sort of mocking thing is uncomfortable, but it is a cultural difference. It's like you would do a curtsy if you were playing in Snow White." Harry näyttää hitaalta neandertaliraukalta jonka ympärillä cromagnon-apina tekee piruetteja.
ellauri245.html on line 741: Tony C. Leike on karvakäsi, Jussi Kolkka en finne igen. Kurnu ja Loikka, hyvää konna-ainesta tiukkapipoiselle natomadolle. Rastatukkainen Holm, Beavis ja Butthead ovat myös pahoja. Jälkimmäinen on pahin kaikista, nimittäin Carl Michael Bellman, oikea rotta. Jussi hade vært politimann i Helsinki (ikke Helsingfors) under Jari Aarnio.
ellauri245.html on line 750: Soon after graduation, Altman joined the United States Army Air Forces at the age of 18. During World War II, Altman flew more than 50 bombing missions as a co-pilot of a B-24 Liberator with the 307th Bomb Group in Borneo and the Dutch East Indies. Upon his discharge in 1947, Altman moved to California. He worked in publicity for a company that had invented a tattooing machine to identify dogs.
ellauri245.html on line 763: Altman palasi suosioon 1990-luvulla elokuvallaan The Player – Pelimies (1992), ja jatkoi komeaa paluutaan Raymond Carver -filmatisoinnilla Short cuts – oikopolkuja (1993). 2000-luvulla Altmanin töistä parhaiten on huomattu poikkeuksellisen suosittu, Richard Geren tähdittämä Tohtori T ja naiset (Dr. T & the Women, 2000) sekä Agatha Christien hengessä kulkeva Gosford Park (2001).
ellauri246.html on line 81: Ekelöf levde som ung som rentier på tändsticksaktier, men förlorade vid Kreugerkraschen 1932 en stor del av sin förmögenhet. Han var, tämligen medellös, under en längre period bosatt i Hölötrakten, bland annat en tid som hyresgäst på Vrå herrgård, därefter i eget torp. Influerad av den då ganska okända surrealismen och med sina desperata, galghumoristiska formuleringar fick han ett starkt negativt bemötande av dåtidens levande kritiker.
ellauri246.html on line 83: Muistaaxeni ajettiin Hölön tienristin ohize viime Ruåzin reissulla. Samassa risteyxessä taisi olla Mörkö. Se nauratti. Gunnar oli kyllä aikamoinen hölösuu. En av hans mest lästa dikter är Eufori, som skildrar en sommarnatt i Hölö.
ellauri246.html on line 96: Eufori ellauri246.html on line 138:
How lovely, peaceful. To be one with the world, nature and God. All that unites us. Thank you for sharing!
ellauri246.html on line 197: Brodsky julkaisi tuotantonsa pääosan englanniksi. Tuotanto koostuu runoista ja esseistä. Hänen runojaan on käännetty useille kielille. Brodsky käytti kieltä kuin musiikkia, ja hän mainitsi tärkeimmiksi innoittajikseen barokkimusiikin ja vanhan jazzin, erityisesti Clifford Brownin.
ellauri246.html on line 224: Of foreign accent, and of different climes; Kuulostavat mamuilta, kamelikarjapaimenilta;
ellauri246.html on line 228: "Blessed be God! for he created Death!" Kiitos Jehova, että loit kuoleman!
ellauri246.html on line 239: And not neglected; for a hand unseen, Eikä hylättyinä, sillä näkymätön käsi
ellauri246.html on line 273: And thus forever with reverted look Iänkaiken kaze kääntyneenä taaxepäin
ellauri246.html on line 280: Brings forth its races, but does not restore, rotuja uusia, eikä entistettyjä,
ellauri246.html on line 299: died for others. Nuo kuolivat muiden edestä.
ellauri246.html on line 314: And forever bombarded. Alituiseen pommitettuna.
ellauri246.html on line 324: Nothing forget. Enkä mitään unohda.
ellauri246.html on line 412: Vähitellen, ulkomaailma (viittauksen vaikutuksen mukaan) alkoi henkilökohtaistaa Brodskya joutomaaxi. Brodskin teosten autio - tyhjän, merkityksetön elämän metafori, joka runoilijalla vastaa henkistä hölynpölyä. Tämä on totalitaarisen yhteiskunnan massiivisten ihmisten elämä, joka ajattelun ihmisessä aiheuttaa väistämättömän yksinäisyyden. Brodskin aavikon maisema ei ole vahingossa ilman ihmisiä. Alkaen runosta "Isaac ja Abraham" aavikon maisemat osoittautuu olemaan hedelmättömiä. "Hills, kukkulat, et voi pitää niitä, mitata ..." Tämä on BrodSkin reaktio peltotöihin vähitellen kääntämällä sulauksia. Brodski osoittaa, että läpi joka autiomaassa putoaa hiekkaan, seisoo edelleen ja voi jopa kuolla.
ellauri246.html on line 414: "Ilman kompassia, asettaen tapaa, // Käytän ylpeyden korkeusmittaria" - "Winter Mail". Lyyrinen sankari on matkustaja valtavassa alueessa ilman maamerkkejä, joissa henkilö ei ole tuhota itsensä henkilöksi, on oltava yksinomaan mieli ja moraalinen tunne. Tää kuulostaa joltain tietokonepeliltä. Matkustaminen avaruudella toimii elämänpolun metaforina - ihmisen polku läpi ajan. "Casting" (1987) - elämänpolku. Se on verrattavissa vuoristoreitteihin ja Aasian väreihin. Tämä on erittäin kova tapa, mutta mikä tärkeintä - jos saavutat jopa ylhäältä, on tärkeää, ettei huimausta rupee alkaa.
ellauri246.html on line 430: Brodsky antaa oman ihanteellisen mallin, joka hänen edustuksensa mukaan on parempi kuin paratiisi. Tärkeimmät merkit ovat ääretön, hengellisyys, täydellisyys, luova toiminta tärkeimpänä muodossa, jolla ei ole pyrkimyksiä. Eikä ikäviä pakkotöitä, pakkasella, esim poronpurentaa. Tämä maailma on erilainen runoilijan tietoisuudessa ja on tärkeämpää hänelle kuin maallisen maailman maailma. Muodikas nimitykset - Star Metaforat, "Tuo maa", "siellä." Runoilija tuntee aiheen "maan". Runossa "Sonetti" (1962), lyyrinen sankari asuu samanaikaisesti todellisessa ja ihanteellisessa. Todellinen maailma on ominaista vankila metaforinen, ja ihanteellinen maailma on makean sublime-kaverin maailma. Siellä korkeimmalle ulottuvuudelle ja lyyrisen sankarin sielu etsii:
ellauri246.html on line 490: Tällainen ulkoasu mahdollistaa varovaisesti arvioinnin paitsi itse, vaan myös moderni maailma ja oma ikä. Runoiden pölyisyys osoittaa 1960-luvun lopun 1960-luvun lopun vastaiset antito-genemantiariset runot - 1970-luvun alussa. Ne on esitetty miehen lyyr- lyyrillisessä sankarissa, joka oli aikaisemmin ja jolla oli rohkeutta julkaista mielipiteensä. Nämä ovat ns. "Rooman Cycle" - "Anno Domini", "Post Aetatem Nostram", "Rooman ystävän kirjaimet", jossa Rooman hallitsevan luokan tilausten lähettämisen kautta Neuvostoliittoon, Brodsky paljastaa Neuvostoliiton keisarillisen luonnepolitiikan. Rooma - Neuvostoliiton metafora, ottaen juuret Venäjän ajatuksesta kolmantena Roomana. Brodsky on tietoinen roomalaisista, eli ei vähiten, Stoikin ja Patrician Hengestä. Eräänlainen diptych on runo "Anno Domini" ja "Post Aetatem Nostram". ("Meidän aikakausi" ja "Meidän aikakauden jälkeen".
ellauri246.html on line 493: Brodsky "Post Aetatem Nostram" on paljon kriittisempi, joka kuvaa keisarillisia rituaaleja, symboloivat alarakennetta, valmiutta pettämiseen. Stoll on myös ironaasisesti kuvattu massojen innostuxella, onnellisesti tervetulleeksi hänen despotinsa. Monet käyvät tässä työssä. Brodsky kiistää liikkeen myynnin eteenpäin ja käyttää ojaan jumissa juuttuvien trillojen metaforaa. Se on motiivi, joka pysähtyi elämän liikkeissä, mikä kehittyy muissa teksteissä ("erinomaisen aikakauden loppu"), jossa Brodsky jo kieltäytyy Roomasta. Järjestelmän paheet esitetään visuaalisesti yleisissä allegorisissa kuvina, runoilija antaa ryhmämuotokuvan moraalisten hirviöiden ja kummajaisten muotokuvien ja allegorisesti kuvaa Neuvostoliiton tyhmien maana. Aika tyhmä.
ellauri246.html on line 510: Tuskaa olivat niskatuskamiehen ensimmäiset vuodet. Brodsky näinä vuosina muistuttaa kuin kasvi, joka on noussut maahan, ja se vedettiin ulos ja siirrettiin toiselle maaperälle, eikä se ole selvää, järjestetäänkö se. Ulkoinen runoilija on turvallinen elämäntapa ristiriidassa voimakkaasti emotionaalisen ja psykologisen kooman tilan kanssa, joka Brodsky uusi uudelleen ensimmäistä kertaa maailman kirjallisuudessa. Stripping metaforisesti, runoilija tuntuu kuolleiksi. Runossa "1972": "Tämä ei ole mieli, vaan vain veri." Runaatti tykkää itseään varjoilta, jotka pysyivät henkilöltä. Maahanmuutto, joka kuljetettiin niiden kanssa, ei pelkästään vapautta vaan myös kaikkien tavanomaisten siteiden tauko. Kaikki, mikä oli kalliita henkilölle, otettiin häneltä. Brodskillä oli tunne roikkua tyhjyydestä, ja tämä isku oli niin kohtuuttomia, että se johti sielun väliaikaiseen halvaantumiseen. Lähempänä Brodskin tapahtumista lähestyi Luriea, joka sanoi, että Emigratin Brodskin runous - это itsemurhan sitoutuneiden henkilöiden muistiinpanoja. Skopanova uskoo, että on oikein puhua murhasta. "Vahva kipu, tappaminen tämä, joka kestää valoa." Runotila on hämmästynyt, tappanut, mikään ei tunne, tämä on suurin kärsimys, kun henkilö kärsii niin paljon, että se menettää mahdollisuuden ilmaista se emotionaalisesti. Itsensä kieltäminen, metaforisen käyttäminen liikkumattomuuden arvolla, kuolleet, kun BrodSky tarkastelee itseäsi sivulta ja korjaa vain liikkeen avaruudessa. Usein hän kirjoittaa itsestään kolmannessa henkilössä, kuten runossa "Laguna": "Vieraat, jotka kuljettavat grappaa taskussaan, ehdottomasti kukaan, mies, kuten kaikki, jotka ovat menettäneet muistia, kuvaavat ..." Yliköriltään hermostuneesta " shokki. Brodsky erottaa oman ruumiinsa sielusta ja tekee siitä itsenäisen merkin: "Ruumiin sadetakki muotoilee palloja, joissa rakkaus, toivo, usko, ei ole tulevaisuutta." Tämä ei ole henkilö, joka oli nuoruudessani, se oli vahvistettu ja jatkuvasti tietoinen runoilijasta. Se ei ole sattumalta, että yhdessä runoista, lyyrinen sankari tarkastelee peiliä ja näkee vaatteita, mutta ei kasvoja.
ellauri246.html on line 512: Brodsky käyttää usein metaforisia Decoar, raunioita, siruja. Hänen sielunsa on temppeli ja vertaa raunioita, fragmentteja. Kärsimystä verrataan, onko se nyt pommitusten vastustuskyky tai säteilytauti. Joskus Brodskin kasvot tykkää rauniot. Jokainen, joka tiesi hänet, totesi, että BrodSky ui hyvin nopeasti. Täältä se perustuu suuren harmaaseen paikkaan Brodskin 1970-luvuilla. Harmaalla värillä on anti-systhien tila. Lisäksi jalokivi, Glaciation tunkeutuu BrodSkin työhön ikään kuin hänellä olisi aina kylmä. Kylmän motiivi on orgaanisesti yhteydessä yksinäisyyden motiiviin, joka Brodskin siirtotyöläisessä työssä on poikkeuksellinen paikka: kokoelmilla "Osa puheenvuoro" (1975-76), "Autumn Yastreb Creek" (1976-83) , "Uranialle" (1984-87), "Elämä hajallaan olevalla valolla" (1985-86). Missä lyyrinen sankari on esitetty, hän on aina yksin. Ei kukaan jaa "Loom Cut viipaloituja runoja". Jos Venäjällä oli vastaus hänen runoihinsa (Lemonit muistelee, kuten Kharkovissa, Brodskin opiskelijat, jotka vuokraavat Brodsky per yö, niin että he eivät löytäneet tekstejä), sitten ulkomailla - Alpopulation. Se näyttää Brodsky ja "Top Secret" kuoleman ajatus, itsemurhasta, hänen moraalinen ja psykologinen tilansa on niin raskas. Barbizon Terras on kuvattu runoilijan saapuessa pieneen amerikkalaiseen kaupunkiin. Se ratkaistiin hotelliin, taittaa asioita ja yhtäkkiä, yhtäkkiä käytöstä, rysähtää kattokruunu koukusta. Riittävä psykologisesta tyhjöstä, jossa runoilija tuntuu tyhjyydestä. Tämä muutos myöhässä luovuudessa käy ilmi autiomaassa. "Puheeni on osoitettu ... siinä tyhjyydessä, jonka reunat ovat laajan aavikon reunat." Tyhjyys - это elämän metafora Yhdysvalloissa. Runko ei ideoi tätä elämää ollenkaan ja kuvaa Yhdysvaltoja impersonaalisten naamioiden valtakunnaksi. Tietenkään ei ole sama tyhjä elämä, kun Neuvostoliiton ihmiset ovat johtavia amerikkalaisia, heitä tuetaan, mutta myös siellä "tänään, se on edelleen kiinteä huomenna." Jokainen päivä on uusi eilinen. Muutokset muuttavat vain vuodenaikoja. Tietoja tästä tyhjöstä, tässä hämmentyneessä ympäristössä Brodsky kertoi monissa runoissa, mukaan lukien "Quintet" (1977):
ellauri246.html on line 821: Devi.? tSU forenschille. Ja jestissä
ellauri246.html on line 829: Link Brodsky ajatteli runollisen taiteen säätiöitä. Hän esitteli heidät Yakov Gordinin kirjeeseen 13. kesäkuuta 1965. Siellä on kaksi pääasemaa. Ensimmäinen koskee luovuuden psykologiaa, toinen, joka Brodsky kutsuu "käytännöllisinä" - erillisen runollisen tekstin rakentamisen periaatteet. Psykologisesti tekijän olisi noudatettava vain sen intuitiota, olla ehdottoman riippumaton sääntöjen, normien, lainojen lainoista. "Katso itseäsi ei suhteellisen loput, mutta innoittamana. Hävitä ja anna itsesi kaikki missä tahansa. Jos olet vihainen, älä piilota sitä, anna sen olla töykeä; Jos olet iloinen - myös, anna sen ja trite. Muista, että elämäsi on elämäsi. Piirrä - anna korkeimmat - säännöt eivät ole lakia. Nämä eivät ole sääntöjäsi. Parhaimmillaan ne näyttävät sinun. Ole itsenäinen. Riippumattomuus on paras laatu kaikilla kielillä. Anna sen johtaa sinut tappioon (tyhmä sana) - se on vain tappio. Sinä itse tuo tulokset kanssasi; Ja sitten sinun on vähennettävä pisteitä kuvion tietää, kenen kanssa. Tärkein asia jakeissa on koostumus. Ei tontti, vaan koostumus. Koostumus on tarpeen rakentaa. Sanotaan, tässä on esimerkki: puun jakeet. Aloitat kuvaamaan kaikkea, mitä näet, maasta itse, kiipeää kuvauksessa puun yläosassa. Täällä sinä, kiitos ja suuruus. Sinun täytyy tottua kuvaan yleensä ... ei ole erityistä. Osapuolten on ajateltava viimeisenä. Tietoja Rhyme - Last, Metafora - viimeisimmässä. Mittari on jotenkin läsnä alusta alkaen, - Will, - No, kiitos siitä. Koostumus, ei tontti. Sido Stanza ei logiikkaa, mutta sielun liike - voit ymmärtää yhden ymmärrettävän. "
ellauri246.html on line 846: 1965-luvun lopulla tai vuoden 1966 alussa BrodSky lähti julkaisupyynnön Leningradin sivuliikkeeseen "Neuvostoliiton kirjoittaja" runojen kirjoista. Kirja, jonka hän oli kutsunut "Winter Mail" ja se koostuu runoista 1962-1965. Käsikirjoitus keskusteltiin, mutta ... for "mutta" Listautuminen ei voida hyväksyä Brodskin jakeissa - Raamatun teemoja ("Isaac ja Abraham"), Jumalan, Angelsin, Serafimovin mainitseminen. Kokouksen osanottajat selittävät, miksi kaikki sama kirja olisi julkaistava: pysäyttää "kaikenlaisia \u200b\u200bkeskusteluja", "tuhota legendoja, jotka ovat syntyneet hänen nimensä ympärille." Arvioijan arvostelut, runoilija V.A. Joulu ja kriitikko V.N. Alfonsov, päivätty lokakuu ja marraskuu. Molemmat arvostelukäyttäjät tukevat päättäväisesti kirjan julkaisemista. Jos tämä voitaisiin odottaa V.N. Alfonsov ja sitten ruokkivat joulun VSEVOLODin runoilijaa (1895-1977), joka jopa "Isaac ja Abraham" kirjoittavat, että tämä on runo "mielenkiintoinen suunnitelmassa, mielekästä ja kirkas väri", odottamaton. Mutta käsikirjoitus, vaikka se oli melko myönteisestä suhtaudesta, annettiin BrodSky takaisin. Pari vuotta myöhemmin hänet kutsuttiin KGB: n Leningradin hallintaan ja tarjosi sopimuksen: hän ilmoitti heille ulkomaalaisista, ja he syövät heidän vaikutusvaltaansa siihen, että runoja Brodsky julkaistiin. Tämän jälkeen Brodsky lopulta heilutti kätensä ajatukselle kirjan painos kotimaassaan.
ellauri246.html on line 870: On erittäin suurta vaihtelua mielipiteitä, kun arvioidaan Joseph Brodskin luovuutta. Hänen runsaasti paradoksaalisia. Sen erottuva piirre on kokeilu- ja perinteinen yhdiste. Monin tavoin hänen työnsä kehittäminen johtui sekä venäläisissä että eurooppalaisessa runossa, mutta nyt on jo selvää, että tämä polku ei johda umpikujaan ja ei-kanonisen sanaston yhdistelmää stressin kanssa Metaforismi ja monimutkainen metrinen stubbinen rakenne löytävät kaikki uudet tarkkailut. Kuten aiemmin sanoin, johdannossa Brodsky - erinomainen runoilija, joka tuttu koko maailmaan. Mutta Brodskin runouden täydellinen ja syvä ymmärrys on vielä eteenpäin.
ellauri246.html on line 972: It is the details that delight. Donne hated milk. Mortally sick, about to celebrate his death by sitting for his portrait in a shroud, he was urged by his doctor that ‘by Cordials, and drinking milk twenty days together, there was a probability of his restoration to health’. Donne would have none of it. The doctor (a Dr Fox, son of the author of the ‘Boke of Martyrs’) insisted that his patient should at least try. Donne thereupon drank milk – but for ten days only. Then he told Dr Fox that he would not drink the stuff for another ten days even ‘upon the best moral assurance of having twenty years added to his life’.
ellauri246.html on line 974: John Stubbs repeats this anecdote from Isaac Walton’s Life of Dr John Donne (1640), which remains a readable piece of work for all its faults. Walton was somewhat cavalier in matters of chronology, jumbling or telescoping events to suit his sense of emotional rightness. Tämä kasku löytyy myös Tauno Körilään Suuresta kaskukirjasta. Kaskuissa on aika lailla toistoa, koska Taunolla ei ollut käytössään tietotekniikkaa. No niin on näissä paasauxissakin, vaikka on.
ellauri246.html on line 976: http://alliance22.art/texts/the-great-elegy-for-john-donne/
ellauri247.html on line 84: The Baiame story tells how Baiame came down from the sky to the land and created rivers, mountains, and forests. He then gave the people their laws of life, traditions, songs, and culture. He also created the first initiation site. This is known as a bora; a place where boys were initiated into manhood.
ellauri247.html on line 85: It was forbidden to mention or talk about the name of Baiame publicly. Women were not allowed to see drawings of dicks and church boats by Baiame nor approach Baiame sites, which are often male initiation sites (boras).
ellauri247.html on line 87: The missionary William Ridley adopted the name of Baiame for the Christian God when translating into Gamilaraay (the language of the Kamilaroi). It is sometimes suggested that Baiame was a construct of early Christian missionaries, but K Langloh Parker dated belief in Baiame to (at latest) 1830, prior to missionary activity in the region.
ellauri247.html on line 89: Catherine Eliza Somerville Stow (1 May 1856 – 27 March 1940), who wrote as K. Langloh Parker, was a South Australian born writer who lived in northern New South Wales in the late nineteenth century. She is best known for recording the stories of the Ualarai around her. Her testimony is one of the best accounts of the beliefs and stories of an Aboriginal people in north-west New South Wales at that time. However, her accounts reflect European attitudes of the time. Anyways, she was not around before Ridley. William Ridley (14 September 1819 – 26 September 1878) was an English Presbyterian missionary who studied Australian Aboriginal languages, particularly Gamilaraay, before Catherine was more than a twinkle in her daddy's eye. Baiame may have been some abo hero before Bill's arrival, but the details about his doings could still be coloured by the Middle Eastern tentmen's literary treasure brought in by Bill.
ellauri247.html on line 95: Marking the tree with his combo (stone tomahawk) that he might know it again, he returned to hurry on his wives who were some way behind. He wanted them to come on, climb the tree, and chop out the honey. When they reached the marked tree one of the women climbed up. She called out to Narahdarn that the honey was in a split in the tree. He called back to her to put her hand in and get it out. She put her arm in, but found she could not get it out again. Narahdarn climbed up to help her, but found when he reached her that the only way to free her was to cut off her arm. This he did before she had time to realise what he was going to do, and protest. So great was the shock to her that she died instantly. Narahdarn carried down her lifeless body and commanded her sister, his other wife, to go up, chop out the arm, and get the honey. She protested, declaring the bees would have taken the honey away by now. "Not so," he said; "go at once."
ellauri247.html on line 97: Every excuse she could think of, to save herself, she made. But her excuses were in vain, and Narahdarn only became furious with her for making them, and, brandishing his boondi, drove her up the tree. She managed to get her arm in beside her sister's, but there it stuck and she could not move it. Narahdarn, who was watching her, saw what had happened and followed her up the tree. Finding he could not pull her arm out, in spite of her cries, he chopped it off, as he had done her sister's. After one shriek, as he drove his combo through her arm, she was silent. He said, "Come down, and I will chop out the bees' nest." But she did not answer him, and he saw that she too was dead. Then he was frightened, and climbed quickly down the gunnyanny tree; taking her body to the ground with him, he laid it beside her sister's, and quickly he hurried from the spot, taking no further thought of the honey. What a piece of shit.
ellauri247.html on line 101: "Ask me not, Bilber. Ask Wurranunnah the bee, he may know. Narahdarn the bat knows nothing." And he wrapt himself in a silence which no questioning could pierce. Leaving him there, before his camp, the mother of the Bilbers returned to her dardurr and told her tribe that her daughters were gone, and Narahdarn, their husband, would tell her nothing of them. But she felt sure he knew their fate, and certain she was that he had some tale to tell, for his arms were covered with blood.
ellauri247.html on line 103: The chief of her tribe listened to her. When she had finished and begun to wail for her daughters, whom she thought she would see no more, he said, "Mother of the Bilbers, your daughters shall be avenged if aught has happened to them at the hands of Narahdarn. Fresh are his tracks, and the young men of your tribe shall follow whence they have come, and finding what Narahdarn has done, swiftly shall they return. Then shall we hold a corrobboree, and if your daughters fell at his hand Narahdarn shall be punished."
ellauri247.html on line 105: The mother of the Bilbers said: "Well have you spoken, oh my relation. Now speed ye the young men lest the rain fall or the dust blow and the tracks be lost." Then forth went the fleetest footed and the keenest eyed of the young men of the tribe. Ere long, back they came to the camp with the news of the fate of the Bilbers.
ellauri247.html on line 108: Big fires were lit on the edge of the scrub, throwing light on the dancers as they came dancing out from their camps, painted in all manner of designs, waywahs round their waists, tufts of feathers in their hair, and carrying in their hands painted wands. Heading the procession as the men filed out from the scrub into a cleared space in front of the women, came Narahdarn. The light of the fires lit up the tree tops, the dark balahs showed out in fantastic shapes, and weird indeed was the scene as slowly the men danced round; louder clicked the boomerangs and louder grew the chanting of the women; higher were the fires piled, until the flames shot their coloured tongues round the trunks of the trees and high into the air. One fire was bigger than all, and towards it the dancers edged Narahdarn; then the voice of the mother of the Bilbers shrieked in the chanting, high above that of the other women. As Narahdarn turned from the fire to dance back he found a wall of men confronting him. These quickly seized him and hurled him into the madly-leaping fire before him, where he perished in the flames. And so were the Bilbers avenged. Good work, bare-butt boys, and good riddance for the bad rubbish.
ellauri247.html on line 131: James Cook, RN named the river in 1770 after he was forced to beach his ship, HMS Endeavour, for repairs in the river mouth, after damaging it on Endeavour Reef. Joseph Banks named the river the Endeavours River but the form Cook used, Endeavour River, has stuck.
ellauri247.html on line 133: Cook and his crew remained for almost seven weeks and made contact with the local Guugu Yimithirr Aborigines, while the naturalists Joseph Banks and Daniel Solander made extensive collections of native flora, while Sydney Parkinson illustrated much of the flora and fauna of the region. Botanical specimens were also collected by Alan Cunningham after he arrived on HMS Mermaid, captained by Philip Parker King on 28 June 1819.
ellauri247.html on line 211: Alain-René Lesage ou Le Sage, né le 8 mai 1668 à Sarzeau1 et mort le 17 novembre 1747 à Boulogne-sur-Mer, est un romancier et dramaturge français. Bien qu’il soit aujourd’hui surtout connu pour son roman picaresque Histoire de Gil Blas de Santillane, Lesage est l’auteur d’une importante production théâtrale. Il a notamment contribué au développement et au renouvellement du « théâtre de la Foire » Après les marionnettes et les danseurs de corde, les acteurs forains en vinrent progressivement à jouer de véritables petites comédies, souvent écrites par des auteurs de renom et de talent. Toujours modeste, c’est par ses ouvrages seuls qu’il obtint sa réputation, et jamais il ne rechercha les dignités et les titres littéraires. Nietsche piti Gil Blasista enemmän kuin Shakespearesta. Varmaan se oli parempi kuin tuo nenäkäs skottitohtori.
ellauri247.html on line 234: Thomas Nashe perusti teoksellaan The Unfortunate Traveller, or, The Life of Jacke Wilton (1594) englantilaisen seikkailullisen veijariromaanin tyypin (rogue story). Saksan kirjallisuuden tunnetuin veijariromaani on Hans Jacob von Grimmelshausenin Der abenteurliche Simplicissimus Teutsch (1669, Seikkailukas Simplicissimus), jonka innoittamana julkaistiin muitakin "simplikiaanisia" kirjoja, kuten Johan Beerin Der simplicianische Weltkucker (1677–1679) ja Daniel Speerin Der Ungarische oder Dacianische Simplicissimus (1683). Tunnettuja veijariromaaneja ovat myös ranskalaisen Alain-René Lesagen Histoire de Gil Blas de Santillane (1715–1735, Kavaljeerin muistelmat) sekä englantilaisten Daniel Defoen Moll Flanders (1722, suom.), Henry Fieldingin Jonathan Wild (1743), Tobias Smollettin The Adventures of Roderick Random (1748) ja William Thackerayn The Luck of Barry Lyndon (1844).
ellauri247.html on line 261: "The learned Smelfungus travelled from Boulogne to Paris, from Paris to Rome, and so on, but he set out with the spleen and jaundice, and every object he passed by was discoloured or distorted. He wrote an account of them, but 'twas nothing but the account of his miserable feelings. I met Smelfungus in the grand portico of the Pantheon—he was just coming out of it. ''Tis nothing but a huge cockpit,' said he—'I wish you had said nothing worse of the Venus de Medici,' replied I—for in passing through Florence, I had heard he had fallen foul upon the goddess, and used her worse than a common strumpet, without the least provocation in nature. I popp'd upon Smelfungus again at Turin, in his return home, and a sad tale of sorrowful adventures had he to tell, 'wherein he spoke of moving accidents by flood and field, and of the cannibals which each other eat, the Anthropophagi'; he had been flayed alive, and bedevil'd, and used worse than St. Bartholomew, at every stage he had come at. 'I'll tell it,' cried Smelfungus, 'to the world.' 'You had better tell it,' said I, 'to your physician.'" (Sterne)
ellauri247.html on line 271: If you chide them for lingering, they will contrive to delay you the longer. If you chastise them with sword, cane, cudgel, or horsewhip, they will either disappear entirely, and leave you without resource, or they will find means to take vengeance by overturning your carriage. The only course remaining would be to allow oneself to become the dupe of imposition by tipping the beggar an amount slightly in excess of the authorized gratification. The disadvantage under which the novelist was continually labouring was that of trying to travel as an English Milord, en grand seigneur, and yet having at every point to do it "on the cheap." He was a genuine Scrooge McDuck without the fake beak. He would rather give away a crown than be cheated of a farthing.
ellauri247.html on line 273: Like Prior, Fielding, Shenstone, and Dickens, Smollett was a connoisseur in inns and innkeepers. He knew good food and he knew good value, and he had a mighty keen eye for a rogue. There may, it is true, have been something in his manner which provoked them to exhibit their worst side to him. What a nasty customer.
ellauri247.html on line 274: To sum up, then, Smollett's Travels were written hastily and vigorously expressly for money down.
ellauri247.html on line 276: Smollett characterized the chambers as cold and comfortless, the beds as "paultry" (with "frowsy," a favourite word), the cookery as execrable, wine poison, attendance bad, publicans insolent, and bills extortion, concluding with the grand climax that there was not a drop of tolerable malt liquor to be had from London to
ellauri247.html on line 277: Dover. Smollett finds a good deal to be said for the designation of "a den of thieves" as applied to that famous port (where, as a German lady of much later date once complained, they "boot ze Bible in ze bedroom, but ze devil in ze bill"), and he grizzles lamentably over the seven guineas, apart from extras, which he had to pay for transport in a Folkestone cutter to Boulogne Mouth.
ellauri247.html on line 279: Despite the doctor's unflattering portraits of Frenchmen, M. Babeau admits that his book is one written by an observer of facts, and a man whose statements, whenever they can be tested, are for the most part "singularly exact."
ellauri247.html on line 284: DROIT D'AUBAINE, jus albinatus. This was a rule by which all the property of a deceased foreigner, whether movable or immovable, was confiscated to the use of the state, to the exclusion of his heirs, whether claiming ab intestato, or under a will of the deceased. The word aubain signifies hospes loci, peregrinus advena, a stranger.
ellauri247.html on line 286: CICISBEO: In 18th- and 19th-century Italy, the cicisbeo (Italian: [tʃitʃiˈzbɛːo]; plural: cicisbei) or cavalier servente (French: chevalier servant) was the man who was the professed gallant or lover of a woman married to someone else. With the knowledge and consent of the husband, the cicisbeo attended his mistress at public entertainments, to church and other occasions, and had privileged access to this woman. The arrangement is comparable to the Spanish cortejo or estrecho and, to a lesser degree, to the French petit-maître.,(petit-maître m (plural petits-maîtres) (archaic) dandy, coxcomb). The exact etymology of the word is unknown; some evidence suggests it originally meant "in a whisper" (perhaps an onomatopeic word). Other accounts suggest it is an inversion of bel cece, which means "beautiful chick (pea)". According to the Oxford English Dictionary, the first recorded usage of the term in English was found in a letter by Lady Mary Wortley Montagu dated 1718. The term appears in Italian in Giovanni Maria Muti's Quaresimale Del Padre Maestro Fra Giovanni Maria Muti De Predicatori of 1708 (p. 734).
ellauri247.html on line 290: The cicisbeo was better tolerated if he was known to be homosexual. Regardless of its roots and technicalities, the custom was firmly entrenched. Typically, husbands tolerated or even welcomed the arrangement: Lord Byron, for example, was cicisbeo to Teresa, Contessa Guiccioli. Attempts by the husband to ward off prospective cicisbei or disapproval of the practice in general was likely to be met with ridicule and scorn.
ellauri247.html on line 292: Cicisbei played by set rules, generally avoiding public displays of affection. At public entertainments, they would typically stand behind their seated mistress and whisper in her ear. Customs of the time did not permit them to engage in relationships with any other women during their free time, making the arrangement rather demanding. Either party could decide to end the relationship at any time. A woman's former cicisbei were called spiantati (literally penniless, destroyed), or cast-offs.
ellauri247.html on line 295: "If a Frenchman is capable of real friendship, it must certainly be the most disagreeable present he can possibly make to a man of a true English character. You know, madam, we are naturally taciturn, soon tired of impertinence, and much subject to fits of disgust. Your French friend intrudes upon you at all hours; he stuns you with his loquacity; he teases you with impertinent questions about your domestic and private affairs; he attempts to meddle in all your concerns, and forces his advice upon you with the most unwearied importunity; he asks the price of everything you wear, and, so sure as you tell him, undervalues it without hesitation; he affirms it is in a bad taste, ill contrived, ill made; that you have been imposed upon both with respect to the fashion and the price; that the marquis of this, or the countess of that, has one that is perfectly elegant, quite in the bon ton, and yet it cost her little more than you gave for a thing that nobody would wear.
ellauri247.html on line 297: "If a Frenchman is admitted into your family, and distinguished by repeated marks of your friendship and regard, the first return he makes for your civilities is to make love to your wife, if she is handsome; if not, to your sister, or daughter, or niece. If he suffers a repulse from your wife, or attempts in vain to debauch your sister, or your daughter, or your niece, he will, rather than not play the traitor with his gallantry, make his addresses to your grandmother; and ten to one but in one shape or another he will find means to ruin the peace of a family in which he has been so kindly entertained. What he cannot accomplish by dint of compliment and personal attendance, he will endeavour to effect by reinforcing these with billets-doux, songs, and verses, of which he always makes a provision for such purposes. If he is detected in these efforts of treachery, and reproached with his ingratitude, he impudently declares that what he had done was no more than simple gallantry, considered in France as an indispensable duty on every man who pretended to good breeding. Nay, he will even affirm that his endeavours to corrupt your wife, or deflower your daughter, were the most genuine proofs he could give of his particular regard for your family.
ellauri247.html on line 304: Walpole's dictum: Life is a comedy to those who think, a tragedy for those who feel.
ellauri247.html on line 308: Samuel Johnson (18 September 1709 – 13 December 1784), often wrongly called Dr Johnson, was an English writer who made lasting contributions as a poet, playwright, essayist, moralist, critic, biographer, editor and lexicographer. He was a devout Anglican, and a committed Tory. The Oxford Dictionary of National Biography calls him "arguably the man using most four letter words in English history".
ellauri247.html on line 316: His mother was 40 when she gave birth to Sam in the family home above his father's bookshop in Lichfield, Staffordshire. This was considered an unusually late pregnancy, so precautions were taken, and a man-midwife and surgeon of "great reputation" named George Hector was brought in to assist. The infant Johnson did not cry, and there were concerns for his health. His aunt exclaimed that "she would not have picked such a poor creature up in the street". Sillä oli pentuna risatauti (scrofula).
ellauri247.html on line 326: According to Boswell "Sam commonly held his head to one side ... moving his body backwards and forwards, and rubbing his left knee in the same direction, with the palm of his hand ... He made various sounds" like "a half whistle" or "as if clucking like a hen", and "... all this accompanied sometimes with a thoughtful look, but more frequently with a smile. Generally when he had concluded a period, in the course of a dispute, by which time he was a good deal exhausted by violence and vociferation, he used to blow out his breath like a whale."
ellauri247.html on line 327: Sam was an Oxford dropout because he was too poor to pay his way. He eventually did receive a degree for free: just before the publication of his Dictionary in 1755, the University of Oxford awarded Johnson the degree of Master of Arts. He was awarded an honorary doctorate in 1765 by Trinity College Dublin and in 1775 by the University of Oxford. Pelkkiä säälipisteitä.
ellauri247.html on line 331: Johnson remained with his close friend Harry Porter during a terminal illness, which ended in Porter's death on 3 September 1734. Porter's wife Elizabeth (née Jervis) (otherwise known as "Tetty") was now a widow at the age of 45, with three children. Some months later, Johnson began to court her. William Shaw, a friend and biographer of Johnson, claims that "the first advances probably proceeded from her, as her attachment to Johnson was in opposition to the advice and desire of all her relations," Johnson was inexperienced in such relationships, but the well-to-do widow encouraged him and promised to provide for him with her substantial savings.
ellauri247.html on line 335: Johnson had applied for the position of headmaster at Solihull School. Although Johnson's friend Gilbert Walmisley gave his support, Johnson was passed over because the school's directors thought he was "a very haughty, ill-natured gent, and that he has such a way of distorting his face (which though he can't help) the gents think it may affect some lads".
ellauri247.html on line 337: With the widow's money, Johnson opened Edial Hall School as a private academy at Edial, near Lichfield. He had only three pupils: Lawrence Offley, George Garrick, and the 18-year-old David Garrick, who later became one of the most famous actors of his day. The venture was unsuccessful and cost Tetty a substantial portion of her fortune. Instead of trying to keep the failing school going, Johnson began to write his first major work, the historical tragedy Irene. Biographer Robert DeMaria believed that Tourette syndrome likely made public occupations like schoolmaster or tutor almost impossible for Johnson. This may have led Johnson to "the invisible occupation of authorship".
ellauri247.html on line 339: In August, Johnson's lack of an MA degree from Oxford or Cambridge led to his being denied a position as master of the Appleby Grammar School. In an effort to end such rejections, the 4-ft Pope asked Lord Gower to use his influence to have a degree awarded to Johnson. Gower petitioned Oxford for an honorary degree to be awarded to Johnson, but was told that it was "too much to be asked". Gower then asked a friend of Jonathan Swift to plead with Swift to use his influence at the University of Dublin to have a master's degree awarded to Johnson, in the hope that this could then be used to justify an MA from Oxford, but Swift refused to act on Johnson's behalf.
ellauri247.html on line 343: Johnson bragged that he could finish his dictionary project in three years. In comparison, the Académie Française had 40 scholars spending 40 years to complete their dictionary, which prompted Johnson to claim, "This is the proportion. Let me see; forty times forty is sixteen hundred. As three to sixteen hundred, so is the proportion of an Englishman to a Frenchman." Rather, the proportion of the civilized vernacular vocabularies of the languages. What a pompous idiot. Although he did not succeed in completing the work in three years, he did manage to finish it in eight. Some criticised the dictionary, including the historian Thomas Babington Macaulay, who described Johnson as "a wretched etymologist."
ellauri247.html on line 345: Oli Samilla koko joukko hyviäkin pointteja: Patriotism is the last refuge of a scoundrel. Mutta toisaalta: Johnson had a reputation for despising Scotland and its people. Even during their journey together through Scotland, Johnson "exhibited prejudice and a narrow nationalism".
ellauri247.html on line 347: Americans had no more right to govern themselves than the Cornish, and "How is it that we hear the loudest yelps for liberty among the drivers of negroes?" The French and Indian War was a conflict between "two robbers" of Native American lands, and that neither deserved to live there.
ellauri247.html on line 349: Johnson did not attempt to create schools of theories to analyse the aesthetics of literature. Instead, he used his criticism for the practical purpose of helping others to better read and understand literature. In his Preface to Shakespeare, Johnson rejects the previous dogma of the classical unities and argues that drama should be faithful to life.
ellauri247.html on line 351: Beside his beliefs concerning humanity, Johnson is also known for his love of cats, especially his own two cats, Hodge and Lily.
ellauri247.html on line 356: On 18 September 2017 Google commemorated Johnson's 308th birthday with a Google Doodle, thus sealing his celebrity forever and making him a man of unforgettable fame.
ellauri247.html on line 368: They quite forgot their quarrel.
ellauri247.html on line 379: Although Byrom père is clearly the author of the epigram, the last two lines have also been attributed to fat Jonathan Swift and tiny Alexander Pope. While the familiar form of the rhyme was not printed until around 1805, when it appeared in Original Ditties for the Nursery, it is possible that Byrom was drawing on an existing rhyme.
ellauri247.html on line 388: Tweedle Dee & Tweedle Dum" is the opening song on Bob Dylan's 2001 album Love and Theft. Bob is famous for tweedling his dums and quite particularly his "D." Mom said don't but he did. (Tweedle twē′dl, v.t. to handle lightly: ( obs.) to wheedle.— v.i. to wriggle.)
ellauri247.html on line 406: Poliittisesti Swift oli ollut aina syntymästään asti köyhimyxenä lähellä whigejä, mutta vaihtoi vuoden 1710 lopulla sitten toryjen puolelle. Syynä loikkaukseen olivat ensinnäkin whigien myötämielinen suhtautuminen nonkonformistikirkkoihin, joita Swift ei voinut sietää. Lisäksi whig-puolue ei puoltanut hänen papiksi vihkimistään Englannissa, eikä Swiftin pappien verotuxen kevennyslobbya. Toryjen päästyä hallitukseen Swiftistä tuli oikeistopuolueen äänitorvi ja hän alkoi kirjoittaa tory-myönteiseen The Examiner -lehteen vittuilevia kirjoituksia whig-puolueesta. Ezemmonen tuuliviiri se oli, omanvoitonpyyntinen väkkärä, takinkääntäjä.
ellauri247.html on line 470: Shall be found out for you, Hyväveliseuralta on tiedossa
ellauri247.html on line 506: Au troisième tiers, on aperçoit au loin le vieux fort de Taguin et à droite la famille de Mohamed-el-Karoubi, marabout et chancelier d'Abd-el-Kader qui lui n'était pas présent ce jour-là.
ellauri247.html on line 514: fantassin. (Fr.). A foot-soldier. This term is derived from the Italian fante, a boy, the light troops in the 14th and 15th centuries being formed of boys who followed the armies and were formed into corps with light arms, hence the origin of the word infantry.
ellauri247.html on line 516: La smala avait passé la fin de l’hiver 1843 à deux journées de marche au sud de Tagdempt. Instruite qu’on était à sa poursuite, elle erra pendant quelque temps et se trouva le 16 mai à la source de Taguine. Le gouverneur-général Bugeaud avait été informé de la présence de la smala aux environs de Boghar ; mais on ignorait l’endroit.
ellauri247.html on line 518: Il donna ordre au général Lamoricière, ainsi qu’au duc d’Aumale de se mettre à sa poursuite. Le prince partit de Boghar avec 1 300 fantassins et 600 chevaux. Trois jours après, il apprit que la smala se trouvait à 80 kilomètres au sud de Goudjila. Pour l’atteindre, il fallait franchir vingt lieues d’une traite sans une goutte d’eau. Alors que les soldats étaient à la recherche de la source de Taguine pour se désaltérer, l’agha Ahmar ben Ferhat vint informer le prince de la présence inattendue de la smala à cette même source.
ellauri248.html on line 83: Matt rated it shit: If I could, I'd probably rate this at 1.5 stars-- it ultimately pissed me off, and annoyed me throughout, but it was good enough to keep me reading and I suppose that should count for something. Maybe my opinion has been influenced by reading Stieg Larsson's masterful THE GIRL WITH THE DRAGON TATTOO FOR BOYS immediately prior to this one. That book wasn't perfect, but it had characters you rooted for, didn't wallow too much in pop culture references, and most importantly IT SOLVED THE FRIGGING MYSTERY.
ellauri248.html on line 87: "I am intensely aware, by the way, that this story does not show me in a particularly flattering light. I am aware that, within an impressively short time of meeting me, Rosalind had me coming to heel like a well-trained dog: running up and down stairs to bring her coffee, nodding along while she bitched about my partner, imagining like some starstruck teenager that she was a kindred soul. But before you decide to despise me too thoroughly, consider this: she fooled you, too. You had as good a chance as I did. I told you everything I saw, as I saw it at the time. And if that was in itself deceptive, remember, I told you that, too: I warned you, right from the beginning, that I lie." As if that excused anything... and NO, she didn't "fool" me, because YOU'RE the narrator and YOU'RE the one telling the story. This paragraph probably ticked me off more than anything else in the book.
ellauri248.html on line 91: The last part is a bit more controversial I suppose. There are two central mysteries in this book-- the first, what happened to Katy, DOES get solved in the course of the novel (the "big break" in the case is our hero realizing suddenly that the murder probably took place in a shed about 20 feet from where the body was found! Really?? No one bothered to think of that for a month?), but the deeper mystery about what happened to Rob/Adam and his friends is never resolved. Your mileage may vary about how annoying that is. Truth be told, it didn't annoy me as much as the fact that the true "villain" of the modern mystery walks without being punished in any way. How incredibly unsatisfying.
ellauri248.html on line 93: Can you write a mystery story that ends with uncertainty? Where you never know who really did it? You can, but it’s unsatisfying. It’s unpleasant for the reader . There needs to be something at the end, some sort of resolution. It’s not that the killer even needs to be caught or locked up. It’s that the reader needs to know. Not knowing is the worst outcome for any mystery story, because we need to believe that everything in the world is knowable. Justice is optional, but answers, at least, are mandatory. And that’s what I love about Holmes. That the answers are so elegant and the world he lives in so ordered and rational. It’s beautiful.”
ellauri248.html on line 96: I know this was a first novel, so hopefully things will improve for her second book. I know, also, that this book won a major award and that lots of people seem to love it to death, so maybe I don't know what I'm talking about. [mystery, whodunit]
ellauri248.html on line 98: Justin rated it shit: The protagonist of this book really, really annoyed me. It felt like a parody of one of those old black-and-white movies where the picture freezes and the guy steps out toward the camera, lights a cigarette, pulls his hat down, and goes into this long monologue about life or women or his past or whatever. The action would pick up or a new lead would be uncovered, and here comes Rob rambling on for pages and pages.... and pages.
ellauri248.html on line 108: Rob: Yeah, Cassie was like that. She was always finding connections to things and blah blah blah. She made a great partner because hey remember that time 20 years ago when my friends and I were in the woods and blah blah blah I want to tell you about all the people I work with and give you a brief description of each one of them and also explain in detail how my boss is and blah blah blah. My mind is trying to remember what happened 20 years ago and you know Cassie and I are great partners and we're best friends and people think we're dating but blah blah blah. Hey, time flies, man. Did I tell you what happened to me as a child? Did I remind you about Katy? Also, her family sure is weird. The people at the dig site are weird. Everyone is a suspect blah blah blah. Let me pause here to tell you how I deal with my roommate and also O'Kelly and my childhood and my current job and Katy and her weird family and interrogation and coffee and vodka and this dream I had and looking for clues and in the woods and we keep hitting dead ends and and and and and blahhhhhhhhhhhh.
ellauri248.html on line 115: Rob and Cassie start off enjoying that incredible, intense and yet easy, all-forgiving and natural closeness of a friendship I think every person in the world (non-sociopathic, to be exact) longs for.
ellauri248.html on line 118: I loved this book to pieces, even though I could not shake off the overwhelming feeling of sadness and hollowness after finishing it. I loved it despite (or maybe because?) of the frustrating incompleteness of some plot lines, the frequent lack of resolution, and the unfulfillment of my wishes for the characters and events. [noir romance]
ellauri248.html on line 120: Elle rated it shit: am going to try to explain this as spoiler-free [and what spoilers exist are noted] as possible: the ending of this book is maybe one of the most unsatisfying things I have ever read in my whole life. I am not kidding when I say it was such total trash that it ruined the whole book for me.
ellauri248.html on line 125: And the worst part? The mystery from twenty years ago that causes this entire fucking BOOK and that was way more interesting than the normal mystery? Literally no fucking resolution. Who did it? How did they do it? What is up with that hair clip in the forest and the blood inside Rob’s shoes? NO ONE FUCKING KNOWS. I’m sure this is framed in the minds of many readers as some kind of deeper meaning about memory. You know what I thought, honestly? Tana French wrote herself into a corner with a fucking ridiculous case and then ran out of time on her deadline and decided to leave it open. [krimi, whodunit]
ellauri248.html on line 127: Emily May rated it amazing: Needless to say, I was completely expecting something a bit dark and twisted, a creepy psychological murder mystery with an outcome I never would have seen coming. And I got that. But I never expected this book to leave me feeling so... sad. And you know why? Because I cared. Ms French carefully builds up a complex personality for each of her characters, complete with a past, a sense of humour and some serious issues to go with it all, and you can't help but care what happens to the detectives even more than you care what happens with the case.
ellauri248.html on line 234: Valikoituja hölmöyxiä: iloinen tiede, hilpeys. Kunnolla leimattu ja metalliin valettu aforismi pitää vielä tulkita, sitä pitää märehtiä kuin lehmä. Paskat aforismiin ei voi sisältyä enempää infoa kuin siinä on sanoja. Loput tulee väkisinkin muualta.
ellauri248.html on line 242: Daniel in the lions' den (chapter 6 of the Book of Daniel) tells of how the biblical Daniel is saved from lions by the God of Israel "because I was found tasteless before them" (Daniel 6:22). It parallels and complements chapter 3, the story of Shadrach, Meshach, and Abednego: each begins with the jealousy of non-Jews towards successful Jews and an imperial edict requiring them to compromise their religion, and concludes with divine deliverance and a king who confesses the greatness of the God of the Jews and issues an edict of royal protection to the smug hookynoses. The tales making up chapters 1–6 of Daniel date no earlier than the Hellenistic period (3rd to 2nd century BC) and were probably originally independent, but were collected in the mid-2nd century BC and expanded shortly afterwards with the visions of the later chapters to produce the modern book.
ellauri248.html on line 244: In Daniel 6, Daniel is raised to high office by his royal master Darius the Mede. Daniel's jealous rivals trick Darius into issuing a decree that for thirty days no prayers should be addressed to any god or man but Darius himself; anyone who disobeys this edict is to be thrown to the lions. Pious Daniel continues to pray daily to the God of Israel; and the king, although deeply distressed, must condemn Daniel to death, for the edicts of the Medes and Persians cannot be altered. Hoping for Daniel's deliverance, Darius has him cast into the pit. At daybreak the king hurries to the place and cries out anxiously, asking if God had saved his friend. Daniel replies that his God had sent an angel to the jaws of the lions, "because I was found tasteless before them". The king commands that those who had conspired against Daniel be thrown to the poor overfed lions in his place with their tasty wives and children, and that the whole world should tremble and fear before the God of Daniel. Although Daniel is sometimes depicted as a young man in illustrations of the incident, James Montgomery Boice points out that he would have been over eighty years old at the time. No wonder perhaps that he did not entice the lions.
ellauri248.html on line 293: Kyllä ovat tuohtuneiden mölyapinoiden mölinät aina samanlaisia, vuosituhansien aikana. Musta joutsen on metafora, joka tarkoittaa yllättävää, vaikutuksiltaan laaja-alaista tapahtumaa, jota ei jaksettu uskoa mahdolliseksi. Mustia joutsenia ovat suuret katastrofit tai muut merkittävät ja yllättävät käänteet, jotka katkaisevat normaalina pidetyn tapahtumain virran. Tapahtumaa, jolla on suuri sosioekonominen vaikutus, termiittiyhteiskunnalle arvaamaton tai odottamaton. Ilmastokatastrofi tai 3. maailmansota eivät ole sellaisia, koska ne olivat täysin ennustettavissa jo vuosikymmeniä ellei vuosisatoja.
ellauri248.html on line 343: Approximately 56.2 million acres, (87,000 Sq mi) are held in trust by the United States for various Indian tribes and individuals. These are variously called, reservations, pueblos, rancherias, missions, villages, and communities. This amount of land if it all was put in one place would be about the size of Idaho.
ellauri248.html on line 345: The US is 3.797 million mi². The area that was “reserved” for tribes from there previous landholdings is about 2.3% of the total US land. Some reservations are the “reserved” remnants of a tribe’s original land base. Others were created by the federal government from federal land for the resettling Native people who were forcibly relocated from their homelands.
ellauri248.html on line 347: There was also an allotment process starting in the Dawes Act of 1887 until 1934. This was to force more land from Native people. The ostensible reason was to make them individual landholders and thus “Americanized” members of a capitalist system. It was felt this would “solve” the “Indian problem”. In short that it would make them no longer part of the ethnic communities they were members of. However the main push to “solve” the “problem” was by Anglo-Americans who wanted to take that land. Thus land was distributed to tribal members and the “surplus” was given or sold at a cut rate to White Americans or turned into National Forests and Parks or military bases. Land owned by Native Americans decreased from 138 million acres in 1887 to 48 million acres in 1934. They lost 2/3s of their treaty land base. About 90,000 Native Americans were made landless.
ellauri248.html on line 349: Today there is about 10,059,290 acres (15,700 sq miles) of individually owned lands are still held in trust for Native American allotees and their heirs. There are about four million fractional owner interests in this 10 million acres. Each generation the individual share gets less. One part of the Act was the establishment of a trust fund, administered by the Bureau of Indian Affairs, to collect and distribute revenues from oil, mineral, timber, and grazing leases on Native American lands. The BIA´s grossly mismanaged these funds. They were never collected or lost or stolen. This negligence in the management of the trust fund resulted in a number of lawsuits. The most well known is Cobell v. Salazar which led to a $3.4 billion settlement in 2009. The suit has forced proper accounting of revenues for the future but the settlement gave the litigants cents on the dollar.
ellauri248.html on line 353: In contrast to the 2.3% of Native land, the Federal Government owns, as National Parks, Forests, BLM, US Ag land, Fish and Wildlife land, military reservations, wildlife refuges and so on, about 28% of the surface area of the US. That is 640 million acres, or 1 million sq miles. That 28% of the US land was and taken by force from tribes, as was all other state lands and privately held lands. If the US people so chose, we could more fairly address the large losses that Native people have had by transferring more of this land to Tribal governments.
ellauri249.html on line 76: Brodsky’s poetry bears the marks of his confrontations with the Russian authorities. “Brodsky is someone who has tasted extremely bitter bread,” wrote Stephen Spender in New Statesman, “and his poetry has the air of being ground out between his teeth. … It should not be supposed that he is a liberal, or even a socialist. He deals in unpleasing, hostile truths and is a realist of the least comforting and comfortable kind. Everything nice that you would like him to think, he does not think. But he is utterly truthful, deeply religious, fearless and pure. Loving, as well as hating.”
ellauri249.html on line 78: The tenor of his poetry is not so much apolitical as antipolitical,” wrote Victor Erlich. “His besetting sin was not ‘dissent’ in the proper sense of the word, but a total, and on the whole quietly undemonstrative, estrangement from the Soviet ethos.” Art teaches the writer, he said, “the privateness of the human condition. Being the most ancient as well as the most literal form of private enterprise, it fosters in a man a sense of his uniqueness, of individuality, or separateness—thus turning him from a social animal into an autonomous ‘I.’
ellauri249.html on line 80: It is precisely in this sense that we should understand Dostoyevsky’s remark that beauty will save the world, or Matthew Arnold’s belief that we shall be saved by poetry. It is probably too late for the world, but for the individual man (me) there always remains a chance. What distinguishes us from other members of the animal kingdom is speech. Literature—and poetry, in particular, my poetry—is, to put it bluntly, the goal of our species.” Minä minä! Täähän on pahempi egosentrikko kuin minä ja pikku-CEC Norjassa.
ellauri249.html on line 82: Though many critics agreed that Brodsky was one of the finest contemporary Russian poets, some felt that the English translations of his poetry are less impressive. One is never quite allowed to forget that one is reading a second-hand version.
ellauri249.html on line 90: In January 1980, foreign ministers from 34 countries of the Organisation of Islamic Cooperation adopted a resolution demanding "the immediate, urgent and unconditional withdrawal of Soviet troops" from Afghanistan. The UN General Assembly passed a resolution protesting the Soviet intervention by a vote of 104 (for) to 18 (against), with 18 abstentions and 12 members of the 152-country Assembly absent or not participating in the vote; only Soviet allies Angola, East Germany and Vietnam, along with India, supported the intervention.
ellauri249.html on line 97: I fired him because he wouldn't respect the authority of the President. I didn't fire him because he was a dumb son of a bitch, although he was, but that's not against the law for generals. If it was, half to three-quarters of them would be in jail.
ellauri249.html on line 108: In a letter Cicero alludes to a number of obscene words, without actually mentioning them. The words which he alludes to but avoids are: cūlus ("arsehole"), mentula ("penis"), cunnus ("cunt"), landīca ("clitoris"), and cōleī ("testicles"). He also objects to words which mean "to fuck", as well as to the Latin word bīnī "two" because for bilingual speakers it sounds like the Greek βινεῖ (bineî) ("he fucks or sodomises", and also to two words for passing wind, vīssiō and pēdō. He does not object to using the word ānus, and says that pēnis, which in his day was obscene, was formerly just a euphemism meaning "tail".
ellauri249.html on line 110: Verpa is also a basic Latin obscenity for "penis", in particular for a penis with the foreskin retracted due to erection and glans exposed, as in the illustration of the god Mercury below. As a result, it was "not a neutral technical term, but an emotive and highly offensive word", most commonly used in despective or threatening contexts of violent acts against a fellow male or rival rather than mere sex (futūtiō "fucking"). It is found frequently in graffiti of the type verpes (= verpa es) quī istuc legēs ("You're a dick you who read this").
ellauri249.html on line 121: Juvenal, showing his knack for describing grossly obscene matters without using taboo words, writes as follows in one of his satires (9.43-4):
ellauri249.html on line 125: ("Or do you think it is an easy or straightforward thing to drive a proper-sized 'tail'
ellauri249.html on line 128: Another euphemism for the penis was cauda ("tail"), which occurs twice in Horace,[22] and continues today in the French derivative queue ("tail" or "penis"). In one place in his Satires (Serm. 2.7.50) Horace writes:
ellauri249.html on line 133: dītior aut formae meliōris meiat eōdem.
ellauri249.html on line 184: The word cunnilingus occurs in literary Latin, most frequently in Martial; it denotes the person who performs the action, not the action itself as in modern English, where it is not obscene but technical. The term comes from the Latin word for the vulva (cunnus) and the verb "to lick" (lingere, cf. lingua "tongue").
ellauri249.html on line 281: Berija vangittiin 26. kesäkuuta 1953. Tätä ennen oli käyty monimutkaisia juonitteluja, joista kaikkien väheksymä Hruštšov selvisi voittajana. Nyt myös Molotov oli saatu tukemaan Berijan syrjäyttämistä, samoin Mikojan. Hruštšov kutsui Berijan ministerineuvoston kokoukseen ja operaation turvallisuudesta vastasivat marsalkka Žukov ja Leonid Breznev. Malenkov avasi puheen ja totesi, että Berija oli ”laillistanut mielivallan ja heikentänyt sosialismia”. Berija ei ymmärtänyt tilanteen vakavuutta ja onkin epäilty että hänen agenttinsa eivät olleet informoineet häntä tai kyseessä oli merkillinen Hruštšovin ja Berijan kaksoissalaliitto, jossa Berija luuli aluksi olevansa mukana kaappaamassa valtaa Hruštšovin kanssa. Berija saatiin ansaan, vietiin maanalaiseen bunkkeriin ja myöhemmin hänet surmasi kenraali Batiski. Myöhemmin Hruštšov piti ihmishirviönä pitämänsä Berijan syrjäyttämistä ja surmaamista elämänsä voitokkaimpana hetkenä.
ellauri249.html on line 305: China will overtake the US as the world’s biggest economy before the end of the decade after outperforming its rival during the global Covid-19 pandemic, according to a report.
ellauri249.html on line 306: The Centre for Economics and Business Research said that it now expected the value of China’s economy when measured in dollars to exceed that of the US by 2028, half a decade sooner than it expected a year ago.
ellauri249.html on line 331: Hruštšov ei lakannut kuitenkaan pohtimasta uudistuksia. Hän ryhtyi hahmottelemaan Neuvostoliitolle uutta perustuslakia ja talousreformeja, jotka muistuttivat paljon Mihail Gorbatšovin perestroikaa ja glasnostia. Moskovassa hän koki entistä enemmän vastustusta ja kierteli sen vuoksi paljon maakuntia, missä hänellä oli yhä kannatusta. Liberaalin älymystön hän oli suututtanut ja nämä toivoivat hänen väistymistään. Hän teki mielellään valtiovierailuja, vaikka ne eivät tuottaneet juuri mitään poliittisia tuloksia. Maatalouden huono tilanne jaksoi huolettaa Hruštšovia ja pojalleen hän pohti ääneen, josko vika ei olekaan työntekijöissä vaan järjestelmässä. Olisiko kapitalismi sittenkin parempi? Miten rikas olisin nyt oligarkkina? Väsynyt Hruštšov alkoi puhua aikeistaan jäädä eläkkeelle ja antaa virkansa nuoremmalle, mutta selkääntaputtelijat toppuuttelivat häntä.
ellauri249.html on line 358: Because of the phrase's use in Cold War diplomacy, it became a code word for the atomic bomb. In particular, the Tsar Bomba 50 MT yield thermonuclear test device was nicknamed "Kuzka's mother" by its builders.
ellauri249.html on line 385: certa magis quam si fortunas seruet easdem
ellauri249.html on line 390: In post-Napoleonic England, when there was a notable absence of Jews, Britain removed bans on "usury and moneylending," and Rubenstein attests that London and Liverpool became economic trading hubs which bolstered England's status as an economic powerhouse. Jews were often associated with being the moneymakers and financial bodies in continental Europe, so it is significant that the English were able to claim responsibility for the country's financial growth and not attribute it to Jews. It is also significant that because Jews were not in the spotlight financially, it took a lot of the anger away from them, and as such, antisemitism was somewhat muted in England. It is said that Jews did not rank among the "economic elite of many British cities" in the 19th century. Again, the significance in this is that British Protestants and non-Jews felt less threatened by Jews because they were not imposing on their prosperity and were not responsible for the economic achievements of their nation.
ellauri249.html on line 409: Kyseenalaisia sankareita kaiken kaikkiaan, esimtää "bloody eye" Skobelev edellisessä Krimin sodassa. Skobelev returned to Turkestan after the war, and in 1880 and 1881 further distinguished himself by retrieving the disasters inflicted by the Tekke Turkomans: following the Siege of Geoktepe, it was stormed, the general captured the fort. Around 8,000 Turkmen soldiers and civilians, including women and children were slaughtered in a bloodbath in their flight, along with an additional 6,500 who died inside the fortress. The Russians massacre included all Turkmen males in the fortress who had not escaped, but they spared some 5,000 women and children and freed 600 Persian slaves. The defeat at Geok Tepe and the following slaughter broke the Turkmen resistance and decided the fate of Transcaspia, which was annexed to the Russian Empire. The great slaughter proved too much to stomach reducing the Akhal-Tekke country to submission. Skobelev was removed from his command because of the massacre. He was advancing on Ashkhabad and Kalat i-Nadiri when he was disavowed and recalled to Moscow. He was given the command at Minsk. The official reason for his transfer to Europe was to appease European public opinion over the slaughter at Geok Tepe. British Field Marshal Bernard Montgomery assessed Skobelev as the world's "best single commander" between 1870 and 1914 and wrote of his "skilful and inspiring" leadership. Francis Vinton Greene also rated Skobelev highly.
ellauri249.html on line 413: Geok Tepe (Turkmen: Гөкдепе, romanized: Gökdepe, "Blue Hills") is a city in and the administrative center of Gökdepe District, Ahal province, Turkmenistan, east of the Caspian See. Eventually, the defenders, and the 40,000 civilians inside the fort, fled across the desert, pursued by General Skobelev's cavalry. Around 8,000 Turkmen soldiers and civilians died while fleeing, adding to 6,500 who had died in the fort. Russian casualties were 398 killed and 669 wounded. Typical numbers with technological supremacy.
ellauri249.html on line 474: The saying remains popular in several languages, as in the English "A cobbler should stick to his last", the Dutch Schoenmaker, blijf bij je leest, the Danish Skomager, bliv ved din læst, the German Schuster, bleib bei deinen Leisten, and the Polish Pilnuj, szewcze, kopyta. Other languages use slightly changed forms: the Spanish Zapatero, a tus zapatos ('Shoemaker, [tend] to your shoes'), and the Russian Суди, дружок, не свыше сапога ('Judge not, pal, above the boot'), after Alexander Pushkin's poetic retelling of the legend.
ellauri254.html on line 155: Kirjallisuuden voima on todellisuuden oikeassa kuvauxessa. Ei ole helppo olla realisti, vaikka kuinka lahjakas. Täytyy olla miehuullisuutta, tahdonvoimaa, uskallusta ja viisautta torjua taide taiteen vuoxi, näyttää keskisormea formalismille.
ellauri254.html on line 369: Considered to be the 'father' (ru. paapa) of Russian Symbolism. In his book On the Causes of the Decline and on the New Trends in Contemporary Russian Literature (1893), just as the AI guru Martin Minsky, he promoted extreme individualism and deified the act of creation. Merezhkovsky was known for his poetry as well as a series of novels on good men, among whom he counted Jesus, Joan of Arc (not a man?), Dante Alighieri, Leonardo da Vinci, Napoleon and (later) Hitler.
ellauri254.html on line 373: Valeri Bryusov's novel The Fiery Angel is also well known. It tells the story of a 16th-century German scholar and his attempts to win the love of a young woman whose spiritual integrity is seriously undermined by her participation in occult practices and her dealings with unclean forceps. The novel served as the basis for Sergei Prokofiev's eponymous opera The Fiery Angel.
ellauri254.html on line 385: In 1899, as Fyodor Sologub progressed in the teaching profession while continuing to elaborate his literary career, Sologub was appointed principal of the Andreevskoe municipal school in Saint Petersburg. With the position came an apartment on Vasilievsky Island, which Sologub shared with his sister Olga. In the late 1890s and at the beginning of the 1900s, the art world of Petersburg saw Konstantin Sluchevsky’s ‘Fridays’, and Sergei Diaghilev’s ‘Wednesdays’: literary salons which were attended by the leading poets and artists of the day. Sologub had been a participant of both groups; and between 1905 and 1907, his apartment on Vasilievsky Island became the home of ‘Sundays’, a regular meeting place for Petersburg’s nascent intellectuals.
ellauri254.html on line 395: ‘reshaped his daily life in a new and unnecessary way. A big new apartment was rented, small gilt chairs were bought. The walls of the large cold office for some reason were decorated with paintings of Leda by various painters. The quiet talks were replaced by noisy gatherings with dances and masks. Sologub shaved his mustache and beard, and everyone started to say that he resembled a Roman of the period of decline.’
ellauri254.html on line 397: One of these ‘noisy gatherings with dances and masks’ proved the occasion of a notable scandal within the world of Russian letters. On 3 January, 1911, Sologub and his wife hosted a masquerade to celebrate the new year. Among the attendees were the writers Aleksei Remizov and Aleksei Tolstoy. Remizov was well known within the world of Russian letters for his mischievous sense of humour. He founded a ‘Great and Free House of Apes’, declaring himself Chancellor, and sent out missives to writers and publishers decreeing them positions in this ironic organisation; and Andrei Bely dubbed him a ‘petty cash demon’ – the title of Sologub’s most celebrated work – owing to his appearance.
ellauri254.html on line 399: For the new year’s masquerade, Anastasia lent Remizov an anal hide for use as a costume. Remizov apparently cut the tail from this hide, and attached it to his rear so that it poked out of the front vent of his evening jacket. Anastasia failed to see the funny side, for she had borrowed the hide herself in order to lend it to Remizov. She complained in a letter:
ellauri254.html on line 401: ‘To my great dismay, today I discovered that your tail came from my perineum (actually not mine, someone else’s – that’s the problem!). Moreover, I cannot find the rear paws. Have they really been cut off? Where shall I look for them? I await your reply. I’ve taken the skin to be fixed – but how ever can I return it with patches?’
ellauri254.html on line 405: Fyodor and Anastasia would stay at the apartment on Razyezzhaya ulitsa until 1916, when – after several years of constant touring for the sake of a series of lectures – Sologub settled again and returned with his wife to Vasilievsky Island. The final move of his life would come in the weeks after his wife’s suicide in 1921, upon which Sologub took an apartment on the Zhdanovskaya Embankment, close to Tuchkov bridge from which his wife had jumped and drowned.
ellauri254.html on line 431: It was first performed on 1 December 1911 in Berlin under the direction of Max Reinhardt at the Circus Schumann (which later became the Großes Schauspielhaus).
ellauri254.html on line 432: The 1961 film Jedermann, directed by Max Reinhardt's son Gottfried Reinhardt and filmed at the Salzburg Festival, was submitted as the Austrian entry for the Best Foreign Language Film at the 34th Academy Awards, but it was not selected as one of the five nominees in the category.
ellauri254.html on line 455: Stefan Anton George (* 12. Juli 1868 in Büdesheim, heute Stadtteil von Bingen am Rhein; † 4. Dezember 1933 in Locarno) war ein deutscher Lyriker. Zunächst vor allem dem Symbolismus verpflichtet, wandte er sich nach der Jahrhundertwende vom reinen Ästhetizismus der zuvor in den Blättern für die Kunst propagierten „kunst für die kunst“ ab und wurde zum Mittelpunkt des nach ihm benannten, auf eigenen ästhetischen, philosophischen und lebensreformerischen Vorstellungen beruhenden George-Kreises.
ellauri254.html on line 465: Zu Georges engen Vertrauten zählte anfangs auch der Wiener Schriftsteller Hugo von Hofmannsthal. Die Beziehung war von Seiten Georges, der sich homoerotisch zu Männern hingezogen fühlte, ausgegangen. Sein ungestümes Drängen jedoch ließ die Faszination Hofmannsthals, der den sechs Jahre älteren George an Heiligabend 1891 nichts ahnend besuchte, in Angst umschlagen. Georges Besessenheit ging so weit, dass er den 17-Jährigen sogar zum Duell aufforderte, weil Hofmannsthal sein Werben angeblich falsch gedeutet habe. Dazu kam es nicht, aber Hofmannsthal fühlte sich von George derart verfolgt, dass er in seiner Verzweiflung schließlich seinen Vater um Hilfe bat, dem es mit einem klärenden Gespräch gelang, Georges Nachstellungen zu unterbinden.
ellauri254.html on line 501: Klages was born on 10 December 1872, in Hannover, Germany, the son of Friedrich Ferdinand Louis Klages, a businessman and former military officer, and wife Marie Helene née Kolster. In 1878, his sister Helene Klages was born and the two shared a strong bond throughout their lives. In 1882, when Klages was nine years old, his mother died. The death is thought to have been the result of pneumonia. He quickly developed a strong interest in both prose and poetry writing, as well as in Greek and Germanic antiquity. His relationship with his father was strained by the latter's strictness and will to discipline him. Nevertheless, attempts to forbid Klages from writing poetry were unsuccessful by both his teachers and parents.
ellauri254.html on line 505: In uniting his philosophy and personal preferences, Klages generally opposed sexuality as a formal concept. Mitä vetoa että Ludi oli bi? Even during the heyday of sexual and bohemian rebellion, Herf writes, "Klages struck most observers as strikingly clean and honourable in erotic matters."
ellauri254.html on line 506: When Klages (at 23) moved into a new Schwabing flat in 1895, he entered into an intense sexual relationship with his landlady's daughter, with the mother's approval; the daughter, whom Klages called 'Putti', was eleven years younger than him (12 yrs), and their relationship continued for almost two decades though remained only sexual in nature, and squeaky clean. During his years in Schwabing, Klages also became romantically involved with novelist Franziska zu Reventlow, which was further alluded to in her 1913 roman à clef Herrn Dames Aufzeichnungen. Both Stefan George and Alfred Schuler, with whom Klages closely associated, were openly homosexual men. Whilst some of Klages' outward statements on homosexuality may be seen as harsh, he maintained an intimate personal and not just academic admiration for Schuler all throughout his life. Kaikki käy, kuhan paikat pysyy kemiallisen puhtaana. Kemia ei tunne likaa.
ellauri254.html on line 509: In 1914 at the outbreak of war Klages moved to Switzerland and supported himself with his writing and income from lectures. He returned to Germany in the 1920s and in 1932 was awarded the Goethe medal for Art and Science. However, by 1936 he was under attack from Nazi authorities for lack of support and on his 70th birthday in 1942 was denounced by many newspapers in Germany. After the war he was honoured by the new government for his lack of support to the Nazis, particularly on his 80th birthday in 1952.
ellauri254.html on line 517: In Munich, the Cosmic Circle of Ludwig Klages and Alfred Schuler, deeming "the Jew the enemy of the human race," gave their erstwhile leader, Stefan George, this ultimatum: "What is your stand on Judah?" He replied that he wished he had more such deep-throated Jewish disciples as Wolfskehl. George's views continued to overlap with those of the Cosmic Circle, especially in invoking the pagan earth mother of "Templars." Actually what first launched the George cult on a nationwide basis was Klages's own book, Stefan George, of 1902. The accusation of Klages's Nazism by indignantly pointing out that the Nazis distinctly distanced themselves from Klages. Though the Nazis shared Klages's basic metapolitics and had found him useful for propaganda among professors, they later found the Klages-Schuler cult embarrassing. The intensity of George's break with Klages-Schuler is paralleled by Nietzsche's break with the Jew-hater Richard Wagner; in both cases an intense friendship was severed on the grounds of civilized values higher than friendship. Klages thought that Nazis and Israelis were both wrong in thinking they were the chosen people, with the difference that the Jews had actually already won the beauty contest.
ellauri254.html on line 519: In seinem Spätwerk Das neue Reich (1928) verkündete George eine hierarchische Gesellschaftsreform auf der Grundlage einer neuen geistig-seelischen Aristokratie (z. B. Stefan George). Georgea ei nazit saaneet houkutelluxi mukaansa, vaan se ryömi Sveiziin kuolemaan. Tän Schwulerin fasistiset sekoilut saivat sen kyllä hetkittäin kuumumaan, varmaan kun pojilla oli housut nilkoissa.
ellauri254.html on line 805: His worsening health compelled him to seek care in Germany, to which his parents had emigrated early in 1921. He went West for good in 1924, at 23 years of age. Lunz died abroad from heart failure and brain embolism, but he is remembered in The West for his daring defense of creative freedom against Bolshevik Party demands for political commitment. In "Go West Young Man", Lunz spoke like a Cambridge apostle:
ellauri254.html on line 811: We are with the hermit Serapion. We believe that literary chimeras have a special reality. We do not want utilitarianism. We do not write for propaganda. Art is real, like life itself. And, like life itself, it is without goal and without meaning: it exists because it cannot help but exist. L'art pour l'art, in a word.
ellauri254.html on line 814: Party spokesman Andrei Zhdanov (1896-1948), formally addressing the Soviet writers in Leningrad, quoted Lunz (as above) and declared: “This is the preaching of rotten apoliticism, philistinism and vulgarity.” Njekulturno, in a word.
ellauri254.html on line 820: Viktor Borisovich Shklovsky (Russian: Ви́ктор Бори́сович Шкло́вский, IPA: [ˈʂklofskʲɪj]; 24 January [O.S. 12 January] 1893 – 6 December 1984) was a skinhead Russian and Soviet literary theorist, critic, writer, and pamphleteer. He is one of the major figures associated with Russia formalism.
ellauri254.html on line 825: Shklovsky integrated into Soviet society and even took part in the Russian Civil War, serving in the Red Army. However, in 1922, he had to go into hiding once again, as he was threatened with arrest and possible execution for his former political activities, and he fled via Finland to Germany.
ellauri254.html on line 829: Zamyatin is now considered one of the first Soviet dissidents. He is most famous for his highly influential and widely imitated 1921 dystopian science fiction novel We, which is set in a futuristic police state.
ellauri254.html on line 831: In 1921, We became the first work banned by the Soviet censorship board. Ultimately, Zamyatin arranged for We to be smuggled to the West for publication. The outrage this sparked within the Party and the Union of Soviet Writers led directly to the State-organized defamation and blacklisting of Zamyatin and his successful request for permission from Joseph Stalin to leave his homeland. In 1937 he died in poverty in Paris. Serve him right!
ellauri254.html on line 887: After his forced resignation from active politics in 1989, Tikhonov wrote a letter to Mikhail Gorbachev which stated that he regretted supporting his election to the General Secretaryship. This view was strengthened when the Communist Party was banned in the Soviet Union. After his retirement, he lived the rest of his life in seclusion at his dacha. As one of his friends noted, he lived as "a hermit" and never showed himself in public and that his later life was very difficult as he had no children and because his wife had died. Prior to the dissolution of the Soviet Union Tikhonov worked as a State Advisor to the Supreme Soviet. Tikhonov died on 1 June 1997 and was buried at the Novodevichy Cemetery. Shortly before his death, he wrote a letter addressed to Yeltsin: "I ask you to bury me at public expense, since I have no financial savings."
ellauri254.html on line 965: 1. pataljoona, Oxfordshire ja Buckinghamshire kevyt jalkaväki . [28]
ellauri256.html on line 46: Rozanov frequently referred to himself as Fyodor Dostoyevsky's "Underground Man" and proclaimed his right to espouse contrary opinions at the same time. He first attracted attention in the 1890s when he published political sketches in the conservative newspaper Novoye Vremya ("New Time"), owned and run by Aleksey Suvorin. Rozanov's comments, always paradoxical and sparking controversy, led him into clashes with the Tsarist government and with radicals such as Lenin. For example, Rozanov readily passed from criticism of Russian Orthodoxy, and even of what he saw as the Christian preoccupation with death, to fervent praise of Christian faith, from praise of Judaism to unabashed anti-Semitism, and from acceptance of homosexuality as yet another side of human nature to vitriolic accusations that Gogol and some other writers had been latent homosexuals.[citation needed] He proclaimed that politics was "obsolete" because "God doesn't want politics any more," constructed an "apocalypse of our times," and recommended the "healthy instincts" of the Russian people, their longing for authority, and their hostility to modernism.
ellauri256.html on line 60: The Egyptian word for gold was nub, and once the land to the south had been conquered, it came to be called Nubia for the vast amounts of gold found there.
ellauri256.html on line 62: Women were the first cultivators of flax and initiated the manufacture of clothing. Evidence for this claim is the oldest depictions of textile production showing women at work, not men, and women continuing in textile production even when the industry was run by males. This is not at all unusual as women were the first brewers in Egypt and, most likely, the first healers who predated the rise of the medical profession. And the first professionals in the entertainment business, see Capitani and Lady Ceepu.
ellauri256.html on line 246: Boris Nikolaevich Bugaev (Russian: Бори́с Никола́евич Буга́ев, IPA: [bɐˈrʲis nʲɪkɐˈlajɪvʲɪtɕ bʊˈɡajɪf] (listen)), better known by the pen name Andrei Bely or Biely (Russian: Андре́й Бе́лый, IPA: [ɐnˈdrʲej ˈbʲelɨj] (listen); 26 October [O.S. 14 October] 1880 – 8 January 1934), was a Russian novelist, Symbolist poet, theorist and literary critic. He was a committed anthroposophist and follower of Rudolf Steiner. His novel Petersburg (1913/1922) was regarded by Vladimir Nabokov as the third-greatest masterpiece of modernist literature. The Andrei Bely Prize (Russian: Премия Андрея Белого), one of the most important prizes in Russian literature, was named after him. His poems were set to music and performed by Russian singer-songwriters.
ellauri256.html on line 253: Young Boris grew up at the Arbat, a historical area in Moscow. He was a polymath whose interests included mathematics, biology, chemistry, music, philosophy, and literature. Bugaev attended university at the University of Moscow. He would go on to take part in both the Symbolist movement and the Russian school of neo-Kantianism. Bugaev became friendly with Alexander Blok and his wife; he fell in love with her, which caused tensions between the two poets. One of his notions was the Eternal Feminine, which he equated it with the "world soul" and the "supra-individual ego", the ego shared by all individuals. He supported the Bolshevik rise to power and later dedicated his efforts to Soviet culture, serving on the Organizational Committee of the Union of Soviet Writers.
ellauri256.html on line 336: Vladimir Vladimirovich Mayakovsky was born in 1893 in Baghdati, Kutais Governorate, Georgia, then part of the Russian Empire, to Alexandra Alexeyevna (née Pavlenko), a housewife, and Vladimir Mayakovsky, a local forester. His father belonged to a noble family and was a distant relative of the writer Grigory Danilevsky. Vladimir Vladimirovich had two sisters, Olga and Lyudmila, and a brother Konstantin, who died at the age of three. The family was of Russian and Zaporozhian Cossack descent on their father's side and Ukrainian on their mother's.
ellauri256.html on line 366: However, Osip very quickly ceased to be a husband to her in all respects. In 1914, Lilya wrote: “I already led an independent life, and physically we somehow drew apart... A year passed, we no longer lived as husband and wife, but we were friends, perhaps even more so than before. That was when Mayakovsky came into our life.”
ellauri256.html on line 368: By that time, Vladimir Mayakovsky had been in a relationship with Lilya's younger sister for two years. But having met no resistance in Lilya, he broke up with Elsa, and dedicated the poem A Bulge in Trousers to his new muse.
ellauri256.html on line 370: The well-off Osip even offered to finance the publication of the poem - he became a kind of a promoter for Mayakovsky. In the meantime, Lilya started working on the poet's image like Pipsa on E. Saarinen: she made him change his brightly-coloured cubo-futuristic robes for a coat and formal suit and have his teeth done. In other words, there were three of them in that relationship.
ellauri256.html on line 371: “It was an onslaught. Volodya did not just fall in love with me, he attacked. For two and a half years I did not have a minute of peace, literally,” Brik recalled. The impulsive Mayakovsky wrote her letters every day, called her all the time, and waited for her under her windows. As luck would have it, she too was a woman with a heightened sexual curiosity.
ellauri256.html on line 375: According to actress Alexandra Azarkh-Granovskaya, who belonged to the Briks' circle of friends, Lilya had “a heightened sexual curiosity”, which could not be said for her husband.
ellauri256.html on line 376: After the 1917 Bolshevik Revolution, the situation turned upside down. Mayakovsky, as a devoted Bolshevik, began to make good money on his poems, whereas Osip Brik's business went pear-shaped. It was then that Lilya told her husband she was now with Mayakovsky, yet she did not want to divorce him. Thus, both moved to the poet’s apartment, lived and traveled at his expense, with Mayakovsky calling Osip a part of the “family”. Their relationship became an “ideal" for those who advocated free love. In the meantime, rumors of Lilya Brik’s numerous sexual liaisons grew.
ellauri256.html on line 378: Osip did not only let Lilya play around, he also visited brothels with her,” writes Alisa Ganieva, the author of Lilya Brik's biography L.Yu.B. However, Osip had a different interest in prostitutes - he was writing a PhD thesis about them and was something of a “social worker” (giving them legal assistance). However, he took his young wife with him there for fun.
ellauri256.html on line 386: Nevertheless, when after Mayakovsky's death his poetry soon began to be forgotten, Lilya, as his executor (named as such by the poet in his will), took a lot of effort to prevent it. She wrote a letter to Joseph Stalin, who issued an order to ensure that the poet's legacy was not forgotten. So it was largely thanks to her that a whole industry was created around Mayakovsky, with his statues erected all over the country, his works reprinted, and collective farms and plants named after him.
ellauri256.html on line 387: Lilya herself soon divorced Osip and moved from one subsequent husband to another. In the 1970s, she wrote in her journal: “I had a dream - I am angry at Volodya for shooting himself, and he so gently puts a tiny pistol in my hand and says: 'Anyway, you will do the same.'”
ellauri256.html on line 391: Mayakovsky produced a large and diverse body of work during the course of his career: he wrote poems, wrote and directed plays, appeared in films, edited the art journal LEF, and produced agitprop posters in support of the Communist Party during the Russian Civil War of 1917–1922. Though Mayakovsky's work regularly demonstrated ideological and patriotic support for the ideology of the Bolsheviks and a strong admiration of Vladimir Lenin, his relationship with the Soviet state was always complex and often tumultuous. Mayakovsky often found himself engaged in confrontation with the increasing involvement of the Soviet state in cultural censorship and the development of the State doctrine of Socialist realism. Works that criticized or satirized aspects of the Soviet system, such as the poem "Talking With the Taxman About Poetry" (1926), and the plays The Bedbug (1929) and The Bathhouse (1929), met with scorn from the Soviet state and literary establishment. Majakovskin lehdykkä Lef teki pilkkaa serapioniveljistä. Ei ois kannattanut. Fedin pani sen hampaankoloon ja Zishtshov närkästyi.
ellauri256.html on line 503: The most widely accepted modern definition of the "Western World" is based not upon geographical location but upon the cultural (or when appropriate, political or economic) identities of the countries in question. Using this definition, the Western World includes Europe as well as any countries whose cultures are strongly influenced by European values or whose populations include many people descended from European colonists—for example Australia, New Zealand, and most countries in North and South America .
ellauri256.html on line 522: Billy's IQ varied between 200 and 300, depending on who said it. After receiving much publicity for his childhood feats, William James jr came to live an eccentric unillustrious life and died in relative obscurity.
ellauri256.html on line 524: MIT:n silloinen laskuopin professori ennusti Billystä: I believe he will be a great mathematician, the leader in that science in the future. 11-vuotiaana nenäkäs Billy sai toistuvasti turpiin 5v vanhemmilta Harvardin luokkatovereilta (ml Buckminster Fuller) ja alkoi eristäytyä. Billy vowed to remain celibate and never to marry, as he said women did not appeal to him. Later he developed a strong affection for Martha Foley, one year older than him. Ei siitäkään tullut lasta eikä paskaakaan. Isompana Billy ajoi mieluiten ympäriinsä raitiovaunulla. He obsessively collected streetcar transfers, wrote self-published periodicals, and taught small circles of interested friends his version of American history. Sidis arveli että Euroopassakin oli ollut intiaaneja. Sidis peukutti jonkinlaista dualismia. Sidis died from a cerebral hemorrhage in 1944 in Boston at age 46.
ellauri256.html on line 528: Before getting married, she (Martha) was a companion of noted former child and prodigy William James Sidis and the object of his unrequited love. Her magazine Story is credited with the first publication and early support of a pantheon of notable authors, including: John Cheever, Carson McCullers, William Saroyan, Truman Capote, Norman Mailer, and such as J. D. Salinger, Tennessee Williams and Richard Wright.
ellauri257.html on line 52: He also intensified his relationship with a starets or spiritual elder, Matvey Konstantinovsky, whom he had known biblically for several years. Konstantinovsky seems to have strengthened in Gogol the fear of perdition (damnation) by insisting on the sinfulness of all his imaginative handiwork. Exaggerated ascetic practices with Matvey undermined his health and he fell into a state of deep depression. On the night of 24 February 1852 he burned some of his manuscripts, which contained most of the second part of Dead Souls. He explained this as a mistake, a practical joke played on him by the Devil in the guise of Matvey Konstantinovsky.[citation needed] Soon thereafter, he took to bed, refused all food, and died in great pain nine days later.
ellauri257.html on line 67: Taras Bulba (1962), yhdysvaltalainen sovitus, pääosissa Yul Brynner ja Tony Curtis ja ohjaaja J. Lee Thompson. The tale of a Cossack chief who has sworn to be the eternal enemy of the treacherous Poles. So, when his son falls for a beautiful Pole who has saved his life, the father is faced with the dilemma of whether to kill his own flesh and blood as a traitor. This film reinforced the Brynner stereotype as king of the Asiatic wide open spaces.
ellauri257.html on line 69: British-born director J. Lee Thompson (“The Yellow Balloon”/”The Passage”/”King Solomon’s Mines”) helms this bloody spectacular. It’s a serviceable large-scale epic that mainly goes wrong with a mushy subplot involving a miscast Tony Curtis as a Cossack wooing a Polish noblewoman, Christine Kaufmann (they were soon to be married in real-life after his divorce from Janet Leigh). It seems to be in genre form when showing hordes of Cossack horsemen flying across the steppes to do battle. It’s based on the novel by Nikolai Gogol and is written without wit or logic by Waldo Salt (former blacklisted writer) and Karl Tunberg.
ellauri257.html on line 71: In 1550, after centuries of fighting for possession of the Ukraine with the Turks, the Cossacks under the leadership of Taras Bulba (Yul Brynner) aid the Polish Army in the battle of the steppes (Argentina subbing for the Ukraine, where reportedly some 10,000 Argentinean extras were employed) and are victorious. Invited to a Polish feast to celebrate, the Cossacks are betrayed by their cunning hosts and flee under cannon fire to safety across the steppes.
ellauri257.html on line 75: It then turns into a family drama, as Andrei rejects his people to return to Poland and his Princess. The stern dad deals with this betrayal by shooting his son down as a traitor when he tries to raid the Cossack camp for food for his captive Princess, who the Poles threaten to burn at the stake unless Andrei acts.
ellauri257.html on line 77: Franz Waxman’s bombastic score bursts across the lush Technicolor screen as a reminder of how much Gogol’s novel has been cheapened, Cossacks on horseback engage the Poles in battle giving the film its life pulse and the action-packed film ultimately serves as a paean to Ukrainian nationalism as it rewrites history to leave out how the violently anti-Semitic Cossacks attacked the Jewish population of Poland with a barbaric ruthlessness to dispense with their ethnic cleansing. Yul chews the scenery, but is watchable. Tony demonstrates he can’t act by giving an unbearably gooey performance.
ellauri257.html on line 101: The story was initially published in 1835 as part of the Mirgorod collection of short stories, but a much expanded version appeared in 1842 with some differences in the storyline. The 1842 text has been described by Victor Erlich [ru] as a "paragon of civic virtue and a force of patriotic edification", contrasting the rhetoric of the 1835 version with its "distinctly Cossack jingoism".
ellauri257.html on line 341: Hän oli vuonna 1966 ehdolla Nobelin kirjallisuuspalkinnon saajaksi, mutta ei kuitenkaan saanut palkintoa. Actually he was nominated for the Nobel Prize in Literature four times, from 1966 to 1969. Eise sentään ollut Puolan juutalaisia vaikka painui Argentiinaan karkuroimaan 1939. Actually he was considered unfit for military duties. No jotain vikaa siinä piti olla, ja olikin: Gombrowicz had affairs with both men and women.
ellauri257.html on line 346: Kosmos is Gombrowicz´s most complex and ambiguous work. In it he portrays how human beings create a vision of the world, what forces, symbolic order and passion take part in this process and how the novel form organises itself in the process of creating sense. Njoopa joo.
ellauri257.html on line 382: But guenons aren't the only amorous apes that have shrugged off sexual norms. There's also the japanese macaque, which have been spotted having sex with deer numerous times. But it now appears it's the female monkeys performing sex acts with the deer by mounting them and thrusting, raportoi brittilehti The Sun.
ellauri257.html on line 388: No. I dislike Jordan Peterson because I find his arguments on many subjects uninformed and riven with factually incorrect assumptions.
ellauri257.html on line 394: Theodor Adorno wrote a book entitled “the Authoritarian Personality” which dissects and attacks authoritarianism in political culture. If Peterson were to pay attention to what people are actually saying rather than jumping on some John Birch Society fantasy, he’d realise the “cultural Marxists” he blame for everything wrong in the world are closer to him on “political correctness” and dogmatic ideology than he thinks.
ellauri257.html on line 396: Peterson is playing unforgivably to a militant alt-right audience that has claimed him as their “red pill guru”. He may not want this but he is feeding that narrative.
ellauri257.html on line 398: I don’t like Jordan Peterson, or, more accurately, I don’t like the role Peterson is playing in the culture war because I find it intellectually impoverished, uninformed, and feeding into a repugnant far-right cultural revolution that Peterson himself does not necessarily endorse but which he nonetheless gives aid to.
ellauri257.html on line 419: Upon the 2009 American release (of the book, after the film of course, this is America), Michael Dirda wrote in The Washington Post that Pornografia "seems as sick, as pathologically creepy a novel as one is ever likely to read. In some ways, it resembles a rather more polymorphously perverse version of Les Liaisons Dangereuses or one of those disturbing fictions by European intellectuals that blend the philosophical with the erotic: Think of Georges Bataille's The Story of the Eye or Pierre Klossowski's Roberte Ce Soir. ... Through its sado-masochistic material and its almost Henry Jamesian analyses of human motives, Pornografia underscores Gombrowicz's lifelong philosophical obsession: the quest for authenticity." Dirda continued: "Certainly, most readers will find Pornografia perturbing, or worse: repulsive, confusing, ugly. As Milosz once said of Gombrowicz: 'He had no reverence whatsoever for literature. He derided it as a snobbish ritual, and if he practiced it, he attempted to get rid of all its accepted rules.'"
ellauri257.html on line 423: Pornography is D.H. Lawrence without the penetration, Diary of a Chambermaid with none of the bite and philosophical imagination. A group of Germans inexplicably fuck around in the near distance. Frederic curiously precedes a murderous request by squeezing a young blonde’s breasts like melons. A Jewish family hides under the kitchen’s floorboards, but no explanation is offered for how they got there.
ellauri257.html on line 486: Shadows on the Hudson (original title Shotns baym Hodson ) is a novel by Isaac Bashevis Singer. First serialized in The Forward, a Yiddish newspaper, it was published in book form in 1957. It was translated into English by Joseph Sherman in 1998. The book follows a group of prosperous Jewish refugees in New York City following World War II, just prior to the founding of the state of Israel.
ellauri257.html on line 489: Singer described himself as "conservative," adding that "I don't believe by flattering the masses all the time we really achieve much." His conservative side was most apparent in his Yiddish writing and journalism, where he was openly hostile to Marxist sociopolitical agendas. In Forverts he once wrote, "It may seem like terrible apikorses [heresy], but conservative governments in America, England, France, have handled Jews no worse than liberal governments.... The Jew's worst enemies were always those elements that the modern Jew convinced himself (really hypnotized himself) were his friends. Interestingly enough, he notes the cultural tensions between Sephardic and Ashkenazi Jewish people during his trip to Haifa and during his stay in the new nation. With the description of Jewish immigration camps in the new land, he foresaw the difficulties and socio-economic tensions in Israel, and hence turned back to his critical views of Zionism. Naah, America is the promised land.
ellauri257.html on line 504: Still, Singer was a married man, but not to Runia (Rachel) Pontsch, who in 1929 gave birth to a son, Israel Zamir, Singer's only child. In Warsaw, before immigrating to the United States, he had a child out of wedlock with one of his mistresses, Runia Shapira, a rabbi’s daughter. She was a Communist expelled from the Soviet Union for her Zionist sympathies. In his 1995 memoir, “A Journey to My Father, Isaac Bashevis Singer,” Zamir recounts how he and his mother ended up in Palestine. But since Singer and Runia separated when Zamir (born in 1929) was little, the report is almost totally deprived of a domestic portrait.
ellauri257.html on line 510: The material is unformed, the style is clumsy; the scenes are poorly narrated. Of course, it is unfair to depict Alma as a failed writer, for she never aspired to be a writer. Neither is this manuscript a finished product. Yet Alma on occasion did present herself as an author. She wrote at least one short story, which she sent out to magazines. An editor gave her an encouraging response, but asked her to change the ending. Alma never followed up, and dropped the endeavor altogether.
ellauri257.html on line 512: She and Singer met in the Catskills, at a farm village named Mountaindale. Although in the manuscript, Alma is elusive about dates, it is known that the encounter took place in 1937. The two were refugees of what Singer’s older brother, Israel Joshua, by then already the successful novelist I.J. Singer, would soon describe as “a world that is no more.” And the two were married to other spouses. Alma and her husband, Walter Wasserman, along with their two children, Klaus and Inga, had escaped from Germany the previous year and come to America, settling in the Inwood section of Manhattan. As for Isaac — as Alma always called him — he arrived in 1935. She portrays their encounters as romantic, although she appears to have been perfectly aware of his reputation.
ellauri257.html on line 516: After her divorce from Wasserman and subsequent marriage to Singer, Alma worked as a seamstress. She then became a buyer for a Brooklyn clothing firm. From 1955 until the store closed, in 1963
ellauri257.html on line 517: , she worked at Saks 34th Street, and then, until retirement, at Lord & Taylor. On occasion she would accompany Singer to his lectures. They also traveled together to Europe, especially England and France. The purpose of one of those trips was for Alma to show Singer the places in Switzerland where she and her parents had stayed before the war. When she returned to America, she felt ecstatic. In the manuscript, she recollects standing on Broadway, looking in wonder at a fruit store and grocery, admiring their abundance.
ellauri257.html on line 520: What kind of inner, private life did Alma have? Did she tire of years of cooking, cleaning, ironing and sewing for Singer? Was it difficult to be the wife of a public person? How did she cope with his escapades? About these the manuscript remains silent. After all, Alma belonged to a social class where women weren’t encouraged to explore such details. In an interview, she does represent the younger Singer as easy-going and says how much he changed over time. But she ascribes those changes to how much people wanted from him and not the other way around.
ellauri257.html on line 522: Sadly, nothing in Alma’s narrative hints at the emotional turmoil Singer left in his wake, although in the 1970s she told Kresh that abandoning the Wasserman family left such a sour taste in her mouth that she convinced herself it was better to stay forever with Singer despite his infidelities than to cause another emotional uproar. By most accounts, the lingering effects of her divorce made for bad blood toward Singer among Alma’s children and their extended family.
ellauri257.html on line 524: Alma recounts her relationship with Singer as one of endurance. Her first two lines are: “When I told my friends and relatives that I intended to marry Isaac Singer, they all protested violently that it would not last more than a few weeks, and that the whole thing was a mistake. So far it has lasted for almost forty years, and although it was sometimes stormy, it nevertheless is a record.” Yes, she says it’s a record. The word “love” is nowhere to be found.
ellauri257.html on line 528: Singer continued to write and translate his stories and novels throughout the 1980s, until the onset of dementia in 1987. In the end, as Singer suffered from dementia, his relationships with Goran, Menashe and perhaps even Alma soured. The effects lingered unpleasantly even after his death, and as a consequence it’s hard to track the sirvienta. We don’t even know her name or nationality for certain. The idea of a Spanish-speaking maid as an integral part of Singer’s household is ripe not only for biographical scrutiny, but also for fictional development: !Ah! !Ah! !Si! !Si! !Si señor! !!Mas rapido! !Mas profundo!
ellauri257.html on line 530: All this to say that the Yiddish writer’s other women — not the sexy but the stolid, those who accompanied him at home for better or worse, for richer or poorer, in sickness and in health — are crucial to the understanding of how he looked at the world. Alma was his anchor. Despite his betrayals, he always returned to her. Her silence, her resignation, might be disheartening to modern sensibilities. Yet she grounded him, and not only as an artist.
ellauri257.html on line 532: Ilan Stavans is the Lewis-Sebring Professor in Latin American and Latino Culture at Amherst College. He edited the three-volume “Isaac Bashevis Singer: Collected Stories” (Library of America) and is finishing a biography of Singer, for Princeton University Press.
ellauri257.html on line 567: Vuonna 1894 Lodge piti Oxfordissa luentoja Hertzin kokeista. Esityksessään hän siirsi morsen aakkosilla kirjoitetun sanoman radioteitse toiseen rakennukseen. Tämä oli tiettävästi ensimmäinen kerta, kun radiolla siirrettiin käytännöllistä informaatiota.
ellauri257.html on line 571: Lodge was a Christian Spiritualist. In 1909, he published the book Survival of Man which expressed his belief that life after death had been demonstrated by mediumship. His most controversial book was Raymond or Life and Death (1916). The book documented the séances that he and his wife had attended with the medium Gladys Osborne Leonard. Lodge was convinced that his son Raymond who had become cannon food had communicated with him and the book is a description of his son's experiences in the spirit world. According to the book Raymond had reported that those who had died were still the same people that they had been on earth before they "passed over". There were houses, trees and flowers in the Spirit world, which was similar to the earthly realm, although there was no STD. The book also claimed that soldiers who died in World War I smoked cigars and drank whisky and ate pussy also in the spirit world and because of such statements the book was criticised.
ellauri257.html on line 573: Lodge had endorsed a clairvoyant medium known as "Annie Brittain". However, she made entirely incorrect guesses about a policeman who was disguised as a farmer. She was arrested and convicted for fraudulent fortune telling.
ellauri258.html on line 54: Fodder for thought ellauri258.html on line 91:
ellauri258.html on line 92: US Pilots Rush for Their Massive Stealth Bombers and Takeoff at Full Throttle. Ukraina ei voi voittaa Venäjää ilman häivepommittajia! ellauri258.html on line 120: Terve Pekka. Toimit professorina Taideteollisessa korkeakoulussa ja vierailevana professorina Oxfordin yliopistossa. Mikä lennättää Himerosta joka päivä eri maahan?
ellauri258.html on line 136: "Kyllä. Heittäydyn herkästi kohtaamisiin ja koen oloni luontevaksi erilaisissa maailmoissa. Kirjojani on käännetty yli 20 kielelle, ja sen jälkeen kun Hakkerietiikka ja informaatioajan henki nousi bestseller-listalle Yhdysvalloissa aloin saada luentokutsuja kansainvälisille forumeille. Kerran puhuin samalla forumilla Haakonin ja Johnin kanssa. Puhuin siitä, ettei kehitykselle riitä pelkkä taloudellinen päämäärä. Ajatellaan, että jos Martin Luther Kingin unelma olisi ollut Amerikan tuottavuuden kasvattaminen kolmella prosentilla, niin köyhien mutiaisten jengi ei olisi ehkä jaksanut kuunnella häntä. Haakon tarttui siihen ja jatkoi kertomalla Afrikan matkan kokemuksestaan, ja John Bryant komppasi. Päädyimme jatkamaan keskusteluja. Siihen tuli vielä Harry sitten kertomaan Afghanistanista. Yhteen päätymisemme on sen verran outo juttu, että kutsumme itseämme välillä Odd Coupleksi. John on Comptonista, Los Angelesin jengien hallitsemista hoodeista, Haakon ja Harry kuninkaallisesta perheestä ja minä Suomen Pohjois-Haagasta, eli ei ole itsestään selvää, että päädyimme tekemään jotain yhdessä."
ellauri258.html on line 568: Sysmään on hankittu wagyun alkioita sekä siemennetty charolais-hiehoja wagyu-sonnin siemenillä. Tästä yhteistyöstä on kiinnostunut HKScan. Hartolassa on risteteytetty wagyua black angus-nautojen kanssa. Yleisesti asiantuntijat tuntuvat pitävän risteytyksiin sopivana joko angusta tai herefordia. Lihamaailman samppanjan kysyntä kasvaa hemmotellun Temen ansiosta. Ei vittu mitään kommaritouhua!
ellauri260.html on line 76:
Stanfordin yliopisto kertoo lisää personismista
ellauri260.html on line 93: Tässä vastaliikkeessä kehitetty uusi, parannettu formula: idealistinen, teistinen personalismi tuli ratkaisevaksi, ei vähiten sen edesmenneen saksalaisen edustajan Rudolph Hermann Lotzen (1817–81) kautta, ei vain Bownen amerikkalaiselle, idealistiselle personalismille, vaan myös rinnakkaiselle, brittiläiselle idealistiselle personalismille, jonka johtava edustaja oli Andrew Seth Pringle-Pattison (1856–1931). Täysin koskaan kuullut tyyppejä.
ellauri260.html on line 177: En philosophie, parler d'être humain, en lieu et place du terme générique d'« homme », c'est emprunter la voie qui tente de répondre à « la question centrale en toute anthropologie telle qu'elle a été formulée par Emmanuel Kant, dans le sens où il se la posait, « Qu'est-ce que l'homme ? » « Was ist der Mensch? « Ach, Mensch, sanoivat saxalaiset turistit kun Aavasaxalla juhannuxena satoi lunta. Heidegger écrivait die Geschichte des Seins (la histoire des seins). Aber er war ein Naziteufel. Dans l'esprit de la philosophie kantienne, l'homme doit être vu comme une fin en soi et non comme un moyen, comme les autres animaux. Jacques Maritain a été avant tout un immense philosophe catholique, l'un de ceux qui a le plus contribué à faire revivre saint Thomas d'Aquin et son cheval.
ellauri260.html on line 191: The Nobel Prize in Literature 1908 was awarded to Rudolf Christoph Eucken "in recognition of his earnest search for truth, his penetrating power of thought, his wide range of vision, and the warmth and strength in presentation with which in his numerous works he has vindicated and developed an idealistic philosophy of life".
ellauri260.html on line 203: Der Erfurter Parteitag wurde vom 14. Oktober bis 20. Oktober 1891 von der Sozialdemokratischen Partei Deutschlands (SPD) im Erfurter Kaisersaal abgehalten. Das hier verabschiedete Programm wird Erfurter Programm genannt. Das als Erfurter Programm bekannt gewordene Parteiprogramm fand nach den reformistischen Ansätzen des Gothaer Programms (1875) in Teilen wieder zur marxistischen Theorie und Lehre zurück und kehrte von den Lasalle'schen Inhalten des Gothaer Programms vollständig ab. So erklärte Karl Kautsky selbst, er habe für den theoretischen Part Teile von Marx' Kapital zusammengefasst. Die von ihm erwähnten Teile beziehen sich höchstwahrscheinlich auf den Abschnitt Geschichtliche Tendenzen der kapitalistischen Akkumulation. Im krassen Gegensatz zu Marx enthielt das Programm jedoch keine expliziten Forderungen nach einer proletarischen Revolution.
ellauri260.html on line 225: Joseph Martin McCabe (12 November 1867 – 10 January 1955) was an English writer and speaker on freethought (vapaa-ajattelija), after having been a Roman Catholic priest earlier in his life. He was "one of the great mouthpieces of freethought in England". Becoming a critic of the Catholic Church, McCabe joined groups such as the Rationalist Association and the National Secular Society. He criticised Christianity from a rationalist perspective, but also was involved in the South Place Ethical Society which grew out of dissenting Protestantism and was a precursor of modern secular humanism. William Ferguson wrote of him: "He was bitterly anti-Catholic but also actively undermined religious faith in general." McCabe was also an advocate of women's rights and worked with Mrs. Pankhurst and Mrs. Wolstenholme-Elmy on speeches favoring giving British women the right to vote. McCabe is also known for his inclusion in, and irritation at, G. K. Chesterton's funny book Heretics. Funny is the opposite of not funny, nothing else, defended Chesterton. He should know. In 1920 McCabe publicly debated the Spiritualist Arthur Conan Doyle on the claims of Spiritualism at Queen's Hall in London. Various scientists such as William Crookes and Cesare Lombroso had been duped into believing Spiritualism by mediumship tricks.
ellauri260.html on line 227: But now let us return to the problem! "Vapauden ongelma", no less! The problem of the hard struggle for life. The first improvement that individuals obtained in this regard was when they came together in social groups, or teams. They now had some protection against both the terrors of nature and the menace of their enemies, other moneky teams. It was religions which first inspired them with a sense of task and duty ; and gradually religion and morality, especially morality in its social aspect, entered into close combination and completed each other.
ellauri260.html on line 231: German philosophy did a great deal by way of deepening the ideas of men. In particular its starting from the whole instead of the individual, and its idea of movement advancing in virtue of its own forces, had a great influence on every section of social life. But the economic problem, and on this account the general social movement was directed by Lassalle, and still more by Marx, into far too narrow a path, and the Socialist ideal was conceived in too partisan a sense. The chief aim was to bring about a collective ownership of the means of production and " socialise " all property, and to recognise in the class-war a lever for the over- throw of the existing political conditions. It was thus that the Socialist movement captured the thoughts and sentiments of great masses of people.
ellauri260.html on line 260: Apart from economic matters and (admittedly superfluous) democratization, there is zealous effort, which we may call statism, sorry, anachronism, let's call it Politism, to enlarge the power and the province of States as far as possible. Very bad! In addition, we lost theocracy, the collective order that had an undisputed superiority, and gave meaning and purpose to human life. In the course of modern times this job has passed more and more to the side of the deserving individuals. Metaphysics was succeeded by psychology, and religion by entertainment.
ellauri260.html on line 262: The denial of the Heavenly Dad had its various stages. Positivism was one of the mildest types, they just put the cosmic problem aside. More drastic was the radical German philosophy, particularly Neo-Hegelianism. The leader was Ludwig Feuerbach, who won large numbers of adherents by the definiteness of his statements and the glow of his eloquence. Religion, like everything supersensual, seemed to him "outworn." Engels, who was an ardent follower of Feuerbach, said : " We have done with God." NIetzsche, my competitor for Religion seemed to Feuerbach an illegitimate extension to the whole scheme of things of man's ideas and aspirations : a mischievous illusion which weakened the power of men and distracted them from their proper aims. His ideas are easily gathered from these words of his : " God was my first, reason my second, man my third and final thought."
ellauri260.html on line 266: We have an experiment on the grandest possible lines in humanity and conducted by it. It puts a decisive question, and it demands either Yes or No. It is only the experience of the collective life that can show whether the answer which Socialism gives meets the whole reality of human nature ; for here it is not simply a question of mere theories and types of life, however well they may be constructed, but of actual vital developments.
ellauri260.html on line 270: The further course of this essay will show that a sympathetic study does not imply assent, but we must insist that to condemn a thing without understanding it is useless. On the plus side, the ancient truth, that man is a social animal (£,(oov ttoXltlkov, animal sociale, termiittiapina), is now for the first time fully appreciated. On the minus side, 'Good' is now merely something that promotes the good of society ; it coincides with "useful" in the social sense. "True" is what has results in the social order and ensures its assent. There is no longer any room for the old conceptions of things that are good and true in themselves!
ellauri260.html on line 282: In the course of history it was at first religion that assailed inequality. From the common relation of all men to God, the fount of all life, it concluded that all men were equal. We need quote only the pregnant words of Luther : " Though we are never equal before the world, yet are we all equal before God, children of Adam, creatures of God ; and every man is of the same value as any other, if only behind the stone."
ellauri260.html on line 290: French Revolution declared that all men were equal, but it made equality consist essentially in awarding the same formal rights to every individual, including the right to develop by his own powers ; the actual inequality of individuals was not disputed. But the idea in its positive form demanded the complete and unreserved equality of all individuals. All inequality it regarded as unjust, as a mere consequence of external circum- stances, especially property and education. It was to be abolished by every possible means, and an absolute equality was to be established. During the French Revolution the Gironde held the negative, the Mountain the positive, conception of equality. The final issue of the positive movement was pure Communism (Babeuf). It was soon forcibly suppressed.
ellauri260.html on line 296: New York is the city of million- aires, and their number increases steadily ; but it has also been established on medical authority in New York that in the year 1914 five per cent, of the children examined were underfed, and that by the year 1919 the proportion had risen to nineteen per cent. Surely such figures give ground for reflection !
ellauri260.html on line 306: Under the lead of factory technology, the individual worker became defenceless, as its vast industrial aggregations robbed him of his independence, while capital obtained an appalling power and forced him to serve the designs of others. He became simply a piece of merchandise, the value of which was settled by the market. Thus the race drifted into a sharp antithesis of " labour and capital," and the two soon proved irreconcilable enemies.
ellauri260.html on line 312: Neither individual nor community must make concern about material things its chief business. The indefinite craving of the individual is a lower impulse that must be checked in every way, and all hunting after money for its own sake must be branded a danger- ous aberration. And as this ideal regards economic activity merely as a means to higher ends, it does not bring the two together in one whole and cannot recognise any particular economic legislation
ellauri260.html on line 319: Hitherto the beautiful had been considered far superior to the useful, but the useful is now cleansed of the stain that it was supposed to have ; it is ennobled and becomes a spur to action. The beautiful got to be what it always is, a luxury available to those who have the means. Engels olis sevverran oikeassa että "it is not ideas, as independent forces, but the vital interests of business life, which control the whole." Rikastuminen ei ole keino vaan päämäärä, ainoa että sosialismissa se jaettaisiin koko porukalle eikä kökkäreille yxinään.
ellauri260.html on line 325: So far we have allowed the Socialist ideal to speak for itself and to instruct us as to its aims. That is the only way to understand properly both its affirmation and its negation. We have now to form our own opinion on it, and to take up a clear position in regard to what we have seen.
ellauri260.html on line 335: This profound confusion shows that our human manner of life is not the whole of reality, but a special category of it in a special condition. It must be related to something larger, and only in virtue of this can it possess any meaning and derive the necessary power. Religion adopts this way. It leads beyond a special province to a new stage of life ; a stage that transcends these contradictions and opens out new contents and new forces. Hence the whole of reality which is accessible to men falls into three stages : a fundamental stage, a stage of conflict, and a stage of victorious spirituality. It is this last which alone furnishes human life with its indispensable support and an indisputable goal.
ellauri260.html on line 351: Socialism wants to create a structure which is superior to the individuals, and all its wishes and hopes are centred in this, but what it constructs can never be more than a bringing together of separate elements without any inner connection. It thus comes to be divided in its own body. Its ideal of the whole demands a world of action, and puts in on the lines of self-direction and spirit ; but in its actual development it imitates the mere contiguity of the material world and is bound up with it. The consequence is that it contains several different ideals of life which are not reconciled with each other. Even the happiness it offers is marred by this division. The whole body is to be as happy as possible ; but what is the nature of the happiness if in the end it means merely the welfare of individuals, if it does not evolve a realm of goodness and truth out of the turmoil of interests and enable human nature to participate in it ? Quantity, it seems, is to replace quality ; but is that done so easily ? Do we not find ourselves in entirely different worlds ? Socialism wants a community, but can only attain a comradeship. It can find stones for the building and stimulate people to work ; but it cannot either design or create the entire structure.
ellauri260.html on line 355: It wishes to bind men together more closely and make an end of all gulfs between them, but as it builds only from without, not from within, and has no higher life to offer, the individuals will inevitably diverge more and more from each other. Any one of them may impose his conception of life upon the others. There will be an increasing dispersion until in the end some force brings the situation to a close. What is the use of a dictatorship when there is no supreme dictator ?
ellauri260.html on line 363: Even the finer type of comfort and enjoyment will, in a detached subject, turn into an inward emptiness, which in the long run will prove less tolerable than care and want, struggle and pain. Ancient Epicureanism showed this two thousand years ago, and Socialistic Epicureanism will show the same thing.
ellauri260.html on line 365: To meet this intolerable emptiness men turned to work, in order to derive from it a worthy aim for their lives. The nineteenth century in particular produced a fine and very successful idealism of work in this sense. With a feverish exaltation of all its forces and a concentration of all its interests it brought the whole of life into subjection to work, but its very success made its defects' clear to everybody, and awakened fresh concern - about the soul. That put wind into the sails ' of Socialism, but, as it recognised no soul beyond one's subjective experience, it could give man as, a whole no purpose and no substance.
ellauri260.html on line 370: The chief provinces and tendencies of life — science and art, religion and law — do then not mean the work of detached points, but they are witnesses to a higher collective police force.
ellauri260.html on line 374: The last term of the errors of the Socialists is the humanitarian idealism which pervades the whole ideal. It treats man as a superior value, and it wants to direct every effort toward him ; but it can find no basis for this value. It falls into the contradiction of treating man as a mere piece of reality and transferring to this piece of the world that appreciation which belongs only to a standard of value. Let us rather have a firm faith in the spiritual and divine in human nature, and not this blind belief in man´s ordinary self.
ellauri260.html on line 378: Inward compulsion, the inner joy and uplift, the power of self-preservation, so that the soul be moved to grasp it, and turn it into original and constructive activity, that sufficiently rouses man from his lethargy and stagnation. It places before the soul no inexorable " Either — Or."
ellauri260.html on line 382: There is, in fact, to-day over wide areas of life a positive dislike of man, a taedium generis humani, as it was called in the last days of the ancient world. We have at one and the same time the evil of overpopulation, the concentration of men in cities, the economic struggle, and so on. We have not space enough. One man is the enemy of another. Above all our particular questions we feel the power over men of the trivial, the common, the evil. The idea of Superman Tattoo occurred to some ; but can thought alone get over realities and their power ? So the human problem finds us involved in a terrible complication, and the Socialist ideal cannot extricate us. The situation would be hopeless if there were not higher forces working in man, making more of him, unsealing old and new springs of life to him. At present, however, we are merely searching, but I bet I am on the right track here.
ellauri260.html on line 410: Hence it would indeed be a fine thing if each spoke for himself (hōs hekastos), saying "mine." But in Socrates' regime, all, when they say "mine," speak only collectively, on behalf of the polis (462d8-e3). Aristotle contends that for them to speak for themselves is impossible. Why? His reasoning turns on the nebulous connection among citizens established by familial communism. He says:
ellauri260.html on line 412: A thousand youths become sons to each of the citizens, but they are not his personally [hōs hekastoun]; rather to the chance man likewise the chance youth is son.... Thus, each says "mine" ... in whatever relation to number he happens to be, namely "mine or someone else's". . . and doubting this too, for it is unclear to whom a child happens to be born and for whom saved once born. (1261b38-1262a6)
ellauri262.html on line 47: “The best way to drive out the devil, if he will not yield to texts of Scripture, is to jeer and flout him, for unlike Herr Sebaot, he cannot bear scorn .” — Luther
ellauri262.html on line 67: Minkä takia toi yxi tukallinen pienipää on jäänyt haaviin? Ehkä silläkin on tupee? No ei. Se on Former Chicago Bears Matt Mayberry to Support Bike Bald Charity Fun ... Matthew Mayberry (born August 6, 1987) is a former American football linebacker for the Indiana Hoosiers of the NCAA and Chicago Bears of the NFL. He is now a keynote speaker and business consultant on the topics of leadership, peak performance, culture, and teamwork. So "why the name?" Bike Bald Group was founded in 2004 by a bald multiple time cancer survivor who was taught to fight even on the toughest days, while never forgetting those that helped along the way.
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ellauri262.html on line 125: Jackie before stapling and after being unstapled ellauri262.html on line 129: Clive Staples Lewis, FBA (29 November 1898 – 22 November 1963) was a British writer and Anglican lay theologian. He held academic positions in English literature at both Oxford University (Magdalen College, 1925–1954) and Cambridge University (Magdalene College, 1954–1963). He is best known as the author of The Chronicles of Narnia, but he is also noted for his other works of fiction, such as The Screwtape Letters and The Space Trilogy, and for his non-fiction Christian apologetics, including Mere Christianity, Miracles, and The Problem of Pain.
ellauri262.html on line 131: Lewis was a close friend of J. R. R. Tolkien, author of The Lord of the Rings. Both men served on the English faculty at Oxford University and were active in the informal Oxford literary group known as the Inklings. According to Lewis's 1955 memoir Surprised by Joy, he was baptized in the Church of Ireland but fell away from his faith during adolescence. Lewis returned to Anglicanism at the age of 32, owing to the influence of Tolkien and other friends, and he became an "ordinary layman of the Church of England". Lewis's faith profoundly affected his work, and his wartime radio broadcasts on the subject of Christianity brought him wide acclaim.
ellauri262.html on line 137: When his dog Jacksie was killed by a car, the four-year old Lewis adopted the name Jacksie. At first, he would answer to no other name, but later accepted Jack, the name by which he was known to friends and family for the rest of his life. When he was seven, his family moved into "Little Lea", the family home of his childhood, in the Strandtown area of East Belfast.
ellauri262.html on line 141: Lewis was schooled by private tutors until age nine, when his mother died in 1908 from cancer. His father then sent him to England to live and study at Wynyard School in Watford, Hertfordshire. Lewis's brother had enrolled there three years previously. Not long after, the school was closed due to a lack of pupils. Lewis then attended Campbell College in the east of Belfast about a mile from his home, but left after a few months due to respiratory problems.
ellauri262.html on line 143: Lewis experienced a certain cultural shock on first arriving in England: at that moment he conceived a hatred for England which took many years to heal. No wonder. He developed a particular fondness for W. B. Yeats.
ellauri262.html on line 147: In September 1913, Lewis enrolled at Malvern College, where he remained until the following June. He found the school "socially competitive." After leaving Malvern, he studied privately with William T. Kirkpatrick, "The Great Knock", his father's old tutor and former headmaster of Lurgan College.
ellauri262.html on line 151: Lewis' mere Christianity masked the political prejudices of an old-fashioned Ulster Protestant, a native of middle-class Belfast for whom British withdrawal from Northern Ireland even in the 1950s and 1960s was unthinkable.
ellauri262.html on line 153: Within months of entering Oxford, he was shipped by the British Army to France to fight in the First World War. In the midst of the German spring offensive, Lewis was wounded and two of his colleagues were killed by a British shell falling short of its target. He was depressed and homesick during his convalescence and, upon his recovery in October, he was assigned to duty in Andover, England. He was demolished in December 1918 and soon restarted his studies. Later, Lewis stated that his experience of the horrors of war, along with the loss of his mother and unhappiness in school, were the basis of his pessimism and atheism.
ellauri262.html on line 155: In 1924 he became a Philosophy tutor at University College and, in 1925, was elected a Fellow and Tutor in English Literature at Magdalen College, where he served for 29 years until 1954.
ellauri262.html on line 160: Lewis lived with and cared for Moore until she was hospitalized in the late 1940s. He routinely introduced her as his mother, referred to her as such in letters, and developed a deeply affectionate friendship with her. Lewis's own mother had died when he was a child, while his father was distant, demanding, and eccentric.
ellauri262.html on line 164: Lewis was raised in a religious family that attended the Church of Ireland. He became an atheist at age 15, though he later described his young self as being paradoxically "very angry with God for not existing" and "equally angry with him for creating a world". His early separation from Christianity began when he started to view his religion as a chore and a duty; around this time, he also gained an interest in the occult, as his studies expanded to include such topics. His main argument against God was theodicy.
ellauri262.html on line 173: MacDonald rejected the doctrine of penal substitutionary atonement as developed by John Calvin, which argues that Christ has taken the place of sinners and is punished by the wrath of God in their place, believing that in turn it raised serious questions about the character and nature of God.[citation needed] Instead, he taught that Christ had come to save people from their sins, and not from a Divine penalty for their sins: the problem was not the need to appease a wrathful God, but the disease of cosmic evil itself.[citation needed] MacDonald frequently described the atonement in terms similar to the Christus Victor theory.
ellauri262.html on line 175: Christus Victor is a book by Gustaf Aulén published in English in 1931, presenting a study of theories of atonement in Christianity. The original Swedish title is Den kristna försoningstanken ("The Christian Idea of the Atonement") published in 1930. Aulén reinterpreted the classic ransom theory of atonement, which says that Christ's death is a ransom to the powers of evil, which had held humankind in their dominion. It is a model of the atonement that is dated to the Church Fathers, and it was the dominant theory of atonement for a thousand years, until Anselm Panda of Canterbury supplanted it in the West with his satisfaction theory of atonement. So that the baddies in the story were Sauron and the goblins and orcs of Mordor, not God as angry Scrooge McDuck coming for his dues.
ellauri262.html on line 181: Henry Victor Dyson Dyson (7 April 1896 – 6 June 1975), generally known as Hugo Dyson and who signed his writings H. V. D. Dyson, was an English academic and a member of the Inklings literary group. He was a committed Christian, and together with J. R. R. Tolkien he helped C. S. Lewis to convert to Christianity, particularly after a long conversation as they strolled on Addison's Walk at Oxford.
ellauri262.html on line 182: Dyson preferred talk at Inklings meetings to readings. He had a distaste for J. R. R. Tolkien's The Lord of the Rings and complained loudly at its readings. Eventually Tolkien gave up reading to the group altogether. He wrote a survey of contemporary English literature with a bibliography by Professor John Butt.
ellauri262.html on line 191: Alistair Cooke KBE (born Alfred Cooke; 20 November 1908 – 30 March 2004) was a British-American writer whose work as a journalist, television personality and radio broadcaster was done primarily in the United States. In reporting on the Montgomery bus boycott, begun by Rosa Parks and led by Martin Luther King, Cooke expressed sympathy for the economic costs imposed on the city bus company and referred to Mrs. Parks as "the stubborn woman who started it all ... to become the Paul Revere of the boycott." He achieved his greatest popularity in the United States in this role, becoming the subject of many parodies, including "Alistair Cookie" in Sesame Street ("Alistair Cookie" was also the name of a clay animated cookie-headed spoof character created by Will Vinton as the host of a video trailer for The Little Prince and Friends).
ellauri262.html on line 194: In later life, Lewis corresponded with Joy Davidman Gresham, an American writer of Jewish background, a former Communist, and a convert from atheism to Christianity. She was separated from her alcoholic and abusive husband, novelist William L. Gresham, and came to England with her two sons, David and Douglas.
ellauri262.html on line 196: Lewis continued to raise Gresham's two sons after her death. Douglas Gresham is a Christian like Lewis and his apostate mother, while David Gresham turned to his mother's ancestral faith, becoming Orthodox Jewish in his beliefs. His mother's writings had featured the Jews in an unsympathetic manner, particularly on "shohet" (ritual slaughterer). David informed Lewis that he was going to become a ritual slaughterer to present this type of Jewish religious functionary to the world in a more favourable light. In a 2005 interview, Douglas Gresham acknowledged that he and his brother were not close, although they had corresponded via email.
ellauri262.html on line 202: Lewis was a prolific writer, and his circle of literary friends became an informal discussion society known as the "Inklings", including J. R. R. Tolkien, Nevill Coghill, Lord David Cecil, Charles Williams, Owen Barfield, and his brother Warren Lewis.
ellauri262.html on line 204: In addition to his scholarly work, Lewis wrote several popular novels, including the science fiction Space Trilogy for adults and the Narnia fantasies for children. Most deal implicitly with Christian themes such as sin, humanity's fall from grace, and redemption.
ellauri262.html on line 210: The Chronicles of Narnia, considered a classic of children's literature, is a series of seven fantasy novels. Written between 1949 and 1954 and illustrated by Pauline Baynes, the series is Lewis's most popular work, having sold over 100 million copies in 41 languages (Kelly 2006) (Guthmann 2005). It has been adapted several times, complete or in part, for radio, television, stage and cinema.
ellauri262.html on line 228: Oxfordin colleget ovat kehittyneet luostareista, ja opettaja saattoi elää niiden suojissa kuin munkki, ulos astumatta. Saturomaanien tekijät näyttävät kehittäneen lisäksi yksityisiä turvajärjestelmiä, täsmällisiä päiväjärjestyksiä. CS Lewis lopetti luentonsa sekunnilleen, vaikka kesken lauseen, ja jos tuli myöhässä aloitti sen huutamalla eteisestä päällystakkia riisuessaan.
ellauri262.html on line 230: College oli koti, jonka suojissa orpo pipu nousi eloon, vaikka äidin ääni varoitteli. Äitinsä menettäneillä pojilla naissuhteista tulee latautuneita. Oxfordissa tältä välttyi harrastamalla miessuhteita. Carroll valokuvaili yhä vanhempia tyttölapsia nakupelleinä, muttei päässyt koskaan Pubic Hair Stage 2:sta eteenpäin.
ellauri262.html on line 242: John Ronald Reuel Tolkien ([ˈtɒlkiːn], 3. tammikuuta 1892 Bloemfontein, Oranjen vapaavaltio – 2. syyskuuta 1973 Bournemouth, Englanti), yleisimmin tunnettu nimellä J. R. R. Tolkien, oli englantilainen kirjailija ja filologi, joka työskenteli englannin kielen professorina Oxfordin yliopistossa. Hänen tunnetuimpia töitään ovat kuvitteelliseen Keski-Maahan sijoittuvat fantasiaromaanit, kuten Hobitti eli sinne ja takaisin, Taru sormusten herrasta ja Silmarillion. Suurimman osa hänen töistään on suomentanut LBTQ-kääntäjä Kersti Juva, joka on myös kexinyt Tolkienin pikku ötököille herttaiset suomalaiset nimet. Shelob on Lukitar. "Hämppis väärinpäin" olisi ollut ehkä sattuvampi. Sellainen puri Ronaldia Etelä-Afrikassa.
ellauri262.html on line 260: Siis samanlainen mammanpoika tämäkin kuin C.S. Lewis, ja Hemingwaykin, for that matter. Vuonna 1904 myös 12-vuotiaan Tolkienin äiti kuoli ajauduttuaan diabeettiseen koomaan. Tolkien oli kuudentoista, kun hän rakastui tulevaan vaimoonsa Edith Brattiin. Tolkienin huoltaja, katolinen pappi, Mabelia mahdollisesti köyrinytkin Isä Francis Morgan ei kuitenkaan hyväksynyt sexuaalisuhdetta, joten Ronald ja Edith saattoivat mennä vällyihin vasta 1914, kun Ronald täytti 21 vuotta ja täysi-ikäistyi. Pariskunta meni naimisiin 22. maaliskuuta 1916 Edithin käännyttyä katolilaiseksi. He saivat 1917 ensimmäisen neljästä lapsestaan. Romanssi innoitti Tolkienia luomaan kertomuksen Berenistä ja Lúthienista. Edit tanssi Ronille jossain mezässä kuin Lúthien. Ronnie laittoi Ethelille hautakiveenkin nimexi Lúthien.
ellauri262.html on line 262: Tolkien oli jo nuorena hyvin kiinnostunut kielistä. Koulussa opetettujen ranskan, saksan, latinan ja kreikan lisäksi hän tutustui omasta kiinnostuksestaan useisiin muinaiskieliin, kuten muinaisenglantiin, kymriin ja goottiin. Vuonna 1911 Tolkien aloitti opinnot Oxfordin yliopistossa saamansa stipendin turvin. Luettuaan kaksi vuotta klassisia kieliä hän siirtyi englannin kielen laitokselle ja erikoistui muinaisenglantiin ja muinaisnorjaan. Tolkien perehtyi syvällisesti anglosaksisiin ja skandinaavisiin tarustoihin ja niistä kertoviin eepoksiin, kuten muinaisenglantilaiseen Beowulfiin ja muinaisislantilaiseen Eddaan. Innostus yleistä kielitiedettä kohtaan myös sai hänet keksimään täysin omia kieliä. (!!!) Hän innostui suomen kielestä luettuaan Kalevalan. Tolkienia kiinnosti suomen kielen vokaalivoittoinen ääntäminen ja hän alkoi kehittää sen pohjalle perustuvaa uutta kieltä, josta tuli myöhemmin hänen kirjojensa suurhaltiakieli quenya.
ellauri262.html on line 264: Tolkien valmistui Oxfordista kesäkuussa 1915, ensimmäisen maailmansodan jo sytyttyä. Heti valmistumisensa jälkeen hän astui armeijan palvelukseen. Tolkien komennettiin lyhyen koulutuksen jälkeen Ranskaan länsirintamalle, jossa hän palveli viestiupseerina ja osallistui Sommen taisteluun hillomunkin hinnalla. Hän sairastui vuonna 1916 ampumahautakuumeeseen ja pääsi pois rintamalta. Tolkien siirrettiin parantumaan Birminghamiin sotilassairaalaan, josta hänet kotiutettiin jouluksi. Tuolloin hän kirjoitti ensimmäiset Keski-Maa-aiheiset tarinansa. lähde? Käsikirjoitus oli alun perin nimeltään The Book of Lost Tales (suom. Kadonneiden tarujen kirja), jonka tarinoista myöhemmin muodostui postuumisti julkaistu Silmarillion. Kotiutuksensa jälkeen hänet ylennettiin luutnantiksi siitä hyvästä.
ellauri262.html on line 266: Päästyään sairaalasta Tolkien sai entisen islannin opettajansa William Craigien kautta työpaikan avustajana Oxford English Dictionaryn toimituskunnassa. Hän aloitti työssä 1919 tehtävänään käsitellä muutamia W-kirjaimella alkavia, etymologialtaan germaanisperäisiä sanoja. Noihin aikoihin hän esitteli luomansa maailman ensimmäistä kertaa julkisemmin lukemalla The Fall of Gondolinin Exeter Collegen esseekerhossa. Vuonna 1920 Tolkien sai englannin kielen apulaisprofessorin viran Leedsin yliopistosta, ja perhe muutti viideksi vuodeksi Pohjois-Englantiin. Vuonna 1924 hänet nimitettiin yliopiston englannin kielen professoriksi. Seuraavana vuonna Tolkien kuitenkin palasi Oxfordiin saatuaan muinaisenglannin professorin viran. Hän opetti Oxfordin yliopistossa 1925–1959 muinais- ja keskiajan englannin professorina.lähde?
ellauri262.html on line 270: Saatuaan professuurinsa Oxfordissa Tolkien tutustui moniin muihin kirjallisuudesta kiinnostuneisiin opettajiin, jotka kokoontuivat Inklings-nimisenä ryhmänä. Yksi tunnetuimpia jäseniä Tolkienin lisäksi oli C. S. Lewis, keskiajan ja renessanssin kirjallisuuden tutkija, joka työskenteli yliopiston opettajana ja on tullut tunnetuksi fantasiakirjastaan Narnian tarinat. Tolkienin ja Lewisin välille kehkeytyi ystävyyssuhde, joka kesti ajoittaisista erimielisyyksistä huolimatta Lewisin kuolemaan 1963 asti. Lewis, joka oli aiemmin tunnustautunut ateistiksi tai agnostikoksi, kääntyi 1930-luvun alussa kristinuskoon, osin katolisen Tolkienin vaikutuksesta. Ei mennyt ihan putkeen sikäli, että Tolkien sai käännytetyxi Lewixen pakanuudesta vain englannin kirkkoon saakka. Sekin kyllä oli saavutus, sillä Lewixen porukat oli Belfastista ja vihasivat paavin palvojia kuin ruttoa. Tolkien sanoi myöhemmin ettei Lewis kääntynyt vaan taantui. Kerran Lewis kuzui Tolkienin kuullen katolisia "paskahuusin rotixi".
ellauri262.html on line 300: The presence of sexuality in The Lord of the Rings, a bestselling fantasy novel by J. R. R. Tolkien, has been debated, as it is somewhat unobtrusive. However, love and marriage appear in the form of the warm relationship between the hobbits Sam Gamgee and Rosie Cotton; the unreturned feelings of Éowyn for Aragorn, followed by her falling in love with Faramir, and marrying him; and Aragorn's love for Arwen, described in an appendix rather than in the main text, as "The Tale of Aragorn and Arwen". Multiple scholars have noted the symbolism of the monstrous female spider Shelob. Interest has been concentrated, too, on the officer-batman-inspired same-sex relationship of Frodo and his gardener Sam as they travel together on the dangerous quest to destroy the Ring. Scholars and commentators have interpreted the relationship in different ways, from close but not necessarily homosexual to plainly homoerotic, or as an idealised heroic friendship.
ellauri262.html on line 302: The author of the bestselling fantasy novel The Lord of the Rings, J. R. R. Tolkien, was orphaned as a boy, his father dying in South Africa and his mother in England a few years later. He was brought up by his guardian, a Catholic priest, Father Francis Xavier Morgan, and educated at male-only grammar schools and then Exeter College, Oxford, which at that time had only male students. He joined the British Army's Lancashire Fusiliers and saw the horror of trench warfare, with life as an officer made more bearable by the support of a male batman or servant. After the war he became a professor of English Language at the University of Leeds, and then at the University of Oxford, where he taught at Pembroke College. At Oxford, he created an all-male literary group with another Oxford professor of English, C. S. Lewis, called the Inklings.
ellauri262.html on line 304: Tolkien held conservative views about women, stating that men were active in their professions while women were inclined to domestic life. While defending the role of women in The Lord of the Rings, the scholar of children's literature Melissa Hatcher wrote that "Tolkien himself, in reality, probably was the stodgy sexist Oxford professor that feminist scholars paint him out to be".
ellauri262.html on line 316: Tolkienin ja Edithin vei avioon uskollisuus nuoruudennk kauden muistolle. Pitkän eron aikana he olivat kasvaneet en suuntiin. Edith oli luopunut soittoharrastuksesta ja sopeutunur arkisiin kuvioihin. Tolkien nautti kielitieteestä ja Oxfordin poikamieselämästä. Edith pelkäsi Oxfordissa kopeita akatee misia rouvia ja eristäytyi kotiinsa. Tolkienin vieraat tomar siihen, että mies ja vaimo puhuivat en kanavilla kun Tolkien selitti jonkin sanan etymologiaa, Edith kertoi vieressä hilloista ja lasten tuhkarokosta.
ellauri262.html on line 376: Dorothy Leigh Sayers (13. kesäkuuta 1893 Oxford – 17. joulukuuta 1957 Witham) oli englantilainen rikoskirjailija, kääntäjä ja kristitty humanisti. Parhaiten hänet tunnetaan Peter Wimsey -dekkareistaan, joissa englantilainen aristokraatti toimii harrastelijasalapoliisina. Niitä pidetään niin sanottujen arvoitusdekkareiden (esimerkiksi Agatha Christie, Ruth Rendell) parhaimmistona.
ellauri262.html on line 378: Ensimmäiset Wimsey-kirjat olivat kevyitä, päähenkilönsä omalaatuisuudella leikitteleviä teoksia. Kun Wimsey kohtaa Harriet Vanen, jonka kanssa hän myöhemmin menee naimisiin, teemat vakavoituvat. Arvostetuin Wimsey-kirjoista on toiseksi viimeinen, Juhlailta, jota on sanottu yhdeksi parhaista Oxfordin yliopistomaailman kuvauksista. Sayers itse piti tärkeimpinä töinään käännöksiä, etenkin Danten Jumalaisen näytelmän englanninnosta.
ellauri262.html on line 382: Lordi Peter on Denverin herttuan nuorempi veli ja hänet kuvataan romaaneissa stereotyyppisenä varakkaana englantilaisena aristokraattina, jonka harrastuksiin kuuluu inkunaabeleiden keräily. Romaaneissa eletään maailmansotien välistä aikaa, jolloin Wimsey on noin 40-vuotias. Hänen valokuvaamista harrastava kamaripalvelijansa ja entinen sotakaverinsa Bunter toimii hänen apunaan rikosten selvittämisessä. Wimseytä auttaa myös usein hänen ystävänsä Charles Parker Scotland Yardista. Edmund Wilson expressed his distaste for Wimsey in his criticism of The Nine Tailors: "There was also a dreadful stock English nobleman of the casual and debonair kind, with the embarrassing name of Lord Peter Wimsey, and, although he was the focal character in the novel ... I had to skip a good deal of him, too." Tämä kuvitteellinen henkilö on tynkä.
ellauri262.html on line 394: The critic Sean Latham has defended Sayers, arguing that Wilson and Leavis simply objected to a detective story writer having pretensions beyond what they saw as her role of popular culture "hack". Latham says that, in their eyes, "Sayers' primary crime lay in her attempt to transform the detective novel into something other than an ephemeral bit of popular culture".
ellauri262.html on line 396: Sayers, an only child, was born on 13 June 1893 at the Headmaster's House on Brewer Street in Oxford. She was the daughter of Helen Mary Leigh and her husband, the Rev. Henry Sayers. Her mother was a daughter of Frederick Leigh, a solicitor whose family roots were in the landed gentry in the Isle of Wight, and had been born at "The Chestnuts", Millbrook, Hampshire. Her father, originally from Littlehampton, West Sussex, was a chaplain of Christ Church Cathedral, Oxford, and headmaster of Christ Church Cathedral School.
ellauri262.html on line 400: Sayers's first book was poetry and was published in 1916 as OP. by Blackwell Publishing in Oxford. Her second book of poems, "Catholic Tales and Christian Songs", was published in 1918, also by Blackwell.
ellauri262.html on line 403: As an advertiser, Sayers's collaboration with artist John Gilroy resulted in "The Mustard Club" for Colman's Mustard and the Guinness "Zoo" advertisements, variations of which still appear today. One example was the Toucan, his bill arching under a glass of Guinness, with Sayers's jingle:
ellauri262.html on line 406: Guinness is good for you
ellauri262.html on line 412: She praised Roland for being a purely Christian myth, in contrast to such epics as Beowulf in which she found a strong pagan content. (Tästä tuli varmaan nokkapokkaa Tolkienin kaa.)
ellauri262.html on line 416: In 1923 she had a rebound relationship with former Denstone College pupil and part-time car salesman William "Bill" White[55] whom she presented to her parents. She had met him when he moved into the flat above hers in 24 Great James Street in December 1922. Only when she discovered her pregnancy in June 1923, White admitted to already being married.
ellauri262.html on line 420: Tony suspected mom's maternity since his youth but had proof only when he obtained his birth certificate applying for a passport. It is not known if he ever spoke to Dotty about the fact.
ellauri262.html on line 431: for-everything-it.jpg" width="100%" />
ellauri262.html on line 445: Consequently, a member of the human species may not necessarily fit the definition of "person" and thereby not receive all the rights bestowed to a person. Hence, such philosophers have engaged in arguing that certain disabled individuals (such as those with a mental capacity that is similar to or is perceived as being similar to an infant) are not persons. This philosophy is also supposedly open to the idea that such non-human persons as machines, animals, and extraterrestrial intelligences may be entitled to certain rights currently granted only to humans. The basic criteria for the entitlement of rights, are the intellect (thinking ability, problem solving in real life circumstances and not mere calculation), and sometimes empathy (but not necessarily, because not all humans are empathetic; but indifference in the pain of others and crime are certainly criteria for the deprivation of rights. Genuine empathy is not required to achieve acceptable behavior, but a digital limbic system and a dopaminergic pathways alternative, would deliver a more acceptable result for future MPs judging on rights expansion.). Personism may have views in common with transhumanism.
ellauri262.html on line 454: The Problem of Pain is a 1940 book on the problem of evil by C. S. Lewis, in which Lewis argues that human pain, animal pain, and hell are not sufficient reasons to reject belief in a good and powerful God. He begins by addressing the flaws in common arguments against the belief in a just, loving, and all-powerful God such as: "If God were good, He would make His creatures perfectly happy, and if He were almighty He would be able to do what he wished. But the creatures are not happy. Therefore God lacks either goodness, or power, or both." Topics include human suffering and sinfulness, animal suffering, and the problem of hell, where Lewis squirms like a tapeworm to reconcile these with a friendly omnipotent force beyond ourselves.
ellauri262.html on line 467: Lewis states the problem of pain again in a simpler way: "If God were good, He would wish to make His creatures perfectly happy, and if God were almighty, He would be able to do what he wished. But the creatures are not happy. Therefore, God lacks either goodness, or power, or both."[3] Lewis says that if the popular meanings attached to the words are the best or only possible then the problem is unanswerable. The possibility of answering it depends on understanding the words 'good,' 'almighty,' and 'happy' in a bigger sense.
ellauri262.html on line 469: Lewis then talks about the nature of nature/matter. Because there are things outside an individual and God, things cannot be configured to suit the individual perfectly. WTF? God is responsible for that too! He also introduces the concept of Free Will and how that further inhibits everyone being pain-free all the time, although he does allow and say miracles do exist. Bullshit! Free will is that you can do what you want (lähde). If you want to be pain-free and you aren't, then your will is not free.
ellauri262.html on line 473: No not yet, he says that what is good for God may not be good for us. But then he is not our friend, is he? Well he knows best what is good for us, he is our father, and we are his servants. Aha, well I can relate to that. An angry nacissistic psychopathic God does indeed fill the bill. This may hurt a bit, but wait a while, on the other side of the stone you see what this pain was for. You can't enjoy to the hilt unless you feel a bit of pain at first. Sado-masochism, you see.
ellauri262.html on line 475: Lewis starts off by asking why humans need so much castigation. Immediately he shares the Christian answer that humans have used free will to become very bad. Remember the clandestine fucking behind the apple tree! Though it wasn't the fucking as such but disobedience. The only guy that is allowed to be proud in Eden is its owner. Fucking with the snake was just a test. You FAILED! Put your pants on! Free will was not meant for you to do what you want, but to obey so it hurts! Misguided fucking made man an animal, the rest is biology. Man, as a species, spoiled his pants.
ellauri262.html on line 477: Lewis acknowledges the critique of what specific, individual harm have we done to God for God to be always angry. Well it's not personal as such. "When we merely say that we are bad, the ‘wrath’ of God seems a barbarous doctrine; as soon as we perceive our badness, it appears inevitable, a mere corollary from God’s goodness. Good guys do bad things to bad guys, as in cowboy films."
ellauri262.html on line 481: We are deceived by looking on the outside of things: we should not mistake our inevitably limited utterances for a full account of the worst that is inside.
ellauri262.html on line 483: While there is a social conscious and corporate guilt, don’t let the idea distract you from your own "old-fashioned guilts" that have nothing to do with the ‘system’. Often, it’s an excuse for evading the real issue. Once we’ve learned of our individual corruption, we can go on to think about corporate guilt. If we ever get that far, the plank in our own eye is hard to extricate. (Luke 6:41-42)
ellauri262.html on line 496: Don’t shift blame for human behavior to the Creator. It's enough to blame his own behavior on him. While it is not possible to follow the moral law perfectly, "the ultimate problem must not be used as one more means of evasion". You could be as pious as the early Christians but many don’t even try.
ellauri262.html on line 499: Lewis then says that he doesn’t believe in the doctrine of Total Depravity on logical and experiential grounds. Also, shame is of value, not as an emotion but for the insight that it provides. He shares how he notices that the more a man hollers the more fully aware he is of his vileness. To underline this point Clive says probably the most famous line from this book: "God whispers to us in our pleasures, speaks in our conscience, but shouts in our pain: it is His megaphone to rouse the deaf."
ellauri262.html on line 506: Hell may strike one as fucking unjust (and it is), but Lewis reminds the reader that in discussing Hell we should not keep our friends and enemies before our eyes since both obscure reason, but to think of ourselves. Be egoists, as your heavenly father is!
ellauri262.html on line 508: About our comrades in pain, other animals, Lewis allows that some higher form animals (like apes and elephants) might have a rudimentary individual self but says that their suffering might not be suffering in any real sense and humans might be projecting themselves onto the beasts. So no heaven for them, but then again, no hell. If one wants to make room for animal immortality, although the scriptures are silent, then "a heaven for mosquitoes and a hell for men could very conveniently be combined". A very good point! Oh, is it? Well, that is all sorted then?
ellauri262.html on line 510: He says though, assuming that their selfhood is not an illusion, animals cannot be considered in and of themselves. "Man is to be understood only in his relation to God. The beasts are to be understood only in their relation to man and, through man, to God." Fucking humanist. Lewis says that Christians hesitate to suppose animal immorality for two reasons: 1) it would obscure the spiritual difference between beast and man and 2) it would be a clumsy assertion of Divine goodness. Wow this guy is a hypocrite.
ellauri262.html on line 512: When Clives second wife dies 1960, Clive is at first very angry at his God: why did you have to do this too to me? When he cools off he thanks God that he did not kill her off earlier. That's thing, be grateful for what you got. In the end, like in JK Rowlings last testament, 'all shall be well, and all shall be well, and all manner of thing shall be well'".
ellauri262.html on line 552: Omien näkemyksensä teologiasta Lewis kuvailee ja keskustelee seksistä, rakkaudesta, ylpeydestä, ahneudesta ja sodasta peräkkäisissä kirjeissä. Lewis, itse Oxfordin ja Cambridgen näiden asioiden harras tutkija, paljastaa työssään, että edes intellektuellit eivät ole läpäisemättömiä tällaisten demonien vaikutukselle, etenkään "historiallisen näkökulman" (kirje XXVII) omahyväisen hyväksymisen aikana.
ellauri262.html on line 600: The 71-year-old actor, best known for his roles in Monty Python and Fawlty Towers, said: “I don’t think Christ said a lot about abortion or even about single sex marriage.
ellauri262.html on line 604: The controversial film tells the story of Brian Cohen, a young Jewish man mistaken for the Messiah.
ellauri262.html on line 612: But Mr Neeson, who provided the voice of Aslan in the recent Narnia films, said: “Aslan symbolises a Christlike figure, but he also symbolises for me Mohammed, Buddha and all the great spiritual leaders and prophets over the centuries.”
ellauri262.html on line 624: Koulussa Bart tapaa katolisen kirkon papin isä Seanin. Hän antaa Bartille sarjakuvakirjan katolisesta kirkosta, ja Bart innostuu lukemaan kirjaa. Kotona Marge on hyvillään Bartin kiinnostuksesta katolilaisuuteen, mutta Homer ei. Seuraavana päivänä Homer aikoo mennä Bartin kouluun syyttämään opettajia ja isä Seania propandasta ja aivopesusta. Hänelle kuitenkin annetaan siellä pannukakkuja ja hän saa pelata bingoa ilmaiseksi, niin hänkin hurahtaa katolilaisuuden oppeihin. Niihin hurahtuneena hän alkaa miettiä, että ollessaan katolilainen hänen täytyy päästä eroon synneistään. Marge kuitenkin pelästyy perheen miesten yhtäkkisestä hurahtamisesta, joten hän pyytää apuun Springfieldin Amerikan reformoidun presbyluterilaisuuden läntisen haaran ("The Western Branch of American Reform Presbylutheranism") papin Lovejoyn ja naapurin, kaupungin tunnetuimman uskontokiihkoilijan Ned Flandersin. He yrittävät kaapata molemmat kesken katolisen kirkon toiminnan, mutta onnistuvat kaappaamaan vain Bartin.
ellauri263.html on line 126: Juutalaisuuden nykyiset suuntaukset ortodoksijuutalaisuus, konservatiivinen juutalaisuus, reformijuutalaisuus ja rekonstruktionistinen juutalaisuus ovat syntyneet suurelta osin erimielisyyksistä halakhan tulkinnassa ja soveltamisalassa.
ellauri263.html on line 304: The Twelve Spies sent by Moses to observe the land of Canaan returned from their mission. Only two of the spies, Joshua and Caleb, brought a positive report, while the others spoke disparagingly about the land. The majority report caused the Children of Israel to cry, panic and despair of ever entering the "Promised Land". For this, they were punished by God that their generation would not enter the land. The midrash quotes God as saying about this event, "You cried before me pointlessly, I will fix for you [this day as a day of] crying for the generations", alluding to the future misfortunes which occurred on the same date.
ellauri263.html on line 314: Over time, Tisha B'Av has come to be a Jewish day of mourning, not only for these events, but also for later tragedies which occurred on or near the 9th of Av. References to some of these events appear in liturgy composed for Tisha B'Av (see below).
ellauri263.html on line 326: On 2 August 1941 (Av 9, AM 5701), SS commander Heinrich Himmler formally received approval from the Nazi Party for "The Final Solution." As a result, the Holocaust began during which almost one third of the world's Jewish population perished.
ellauri263.html on line 335: Various Modern Orthodox and Conservative rabbits have proposed amending Nachem, as its wording no longer reflects the existence of a rebuilt Jerusalem under Israeli sovereignty. Chief Rabbit Shlomo Goren, for example, issued a revised wording of the prayer and Rabbit Hayim David HaLevi proposed putting the prayer's verbs relating to the Temple's destruction into the past tense. However, such proposals have not been widely adopted. Following the Six-Day War, the national religious community viewed Israel's territorial conquests with almost messianic overtones. The conquest of geographical areas with immense religious significance, including Jerusalem, the Western Wall, and the Temple Mount, was seen as portentous; however, only the full rebuilding of the Temple would engender enough reason to cease observing the day as one of mourning and transform it into a day of joy instead. The re-occupation of the Gaza strip is surely a source of joy, as well as annihilating philistines of the West Bank.
ellauri263.html on line 337: Tisha B'Av bears a similar stringent nature to that of Yom Kippur. In addition to the length of the fast which lasts about 25 hours, beginning just before sunset on the eve of Tisha B'Av and ends at nightfall the following day, Tisha B'Av also shares the following five prohibitions:
ellauri263.html on line 350: No wearing of leather shoes is observed almost universally by now thanx to Adidas, Nike, and other plastic shoes. Study of the Torah is forbidden on Tisha B'Av as it is considered an enjoyable activity, except for the study of distressing texts such as the Book of Lamentations, the Book of Job, portions of Jeremiah and chapters of the Talmud that discuss the laws of mourning and those that discuss the destruction of the Temple and boring texts such as Numbers.
ellauri263.html on line 352: The custom is to not put on tefillin for morning services (Shacharit) of Tisha b'Av, and not a talit, rather only wear the personal talit kattan without a blessing.
ellauri263.html on line 356: Tisha means 9. Tisha also is a first name for shiksas of American origin which is short for Laetitia (Joy).
ellauri263.html on line 360: A 2010 poll in Israel revealed that some 22% of Israeli Jews fast on Tisha B'Av, and 52% said they forego recreational activity on this day even though they do not fast. But does fucking count as a recreational activity? You bet it does.
ellauri263.html on line 371: That’s how we’re plunged back into Fauda, Arabic for “chaos”, Israel’s international Netflix hit, which the streaming service picked up in 2016. Released on 24 May, the series returns with its tight, testy unit of Arabic-speaking Israeli special force infiltrators who work undercover in the Palestinian West Bank to track and kill wanted terrorists.
ellauri263.html on line 375: Fauda is frequently credited with evenhandedness over the Israeli-Palestinian conflict and attempts to humanise Palestinian terror operatives. But that’s in the eye of the beholder, and certainly less true of this second series. For an Israeli Jewish audience, Fauda does break new ground. “It’s the first TV series that showed the Palestinian narrative in a way that you can actually feel something for someone who acts like a terrorist,” says Itay Stern at Israel’s Haaretz newspaper. “You can understand the motives and the emotion and that’s unique, because until that point you couldn’t really see it on TV.”
ellauri263.html on line 377: At a time when Israelis rarely seek out Palestinian viewpoints in real life, much less on TV, this may explain why Fauda’s creators initially struggled to find a domestic outlet for the series. (LOL!) It portrays the infiltrator unit, whose members (an all-male panel, except for one token woman for the boys to drool about) kill, torture, assault and violently threaten Palestinians in a manner that jars with any claims of moral superiority. And this second series contains more narrative mirroring. We see each side struggle with unity and discipline over revenge and going rogue, with causes taking precedence over family relationships, lured into a violence that creates its own momentum. Both sides are compromised, manipulative and varying degrees of unhinged.
ellauri263.html on line 383: Fauda’s creators have said they want to show that everyone living in a war zone pays a price, but such portrayals of an equality of suffering are ripe for criticism in the midst of an asymmetric conflict, in which one side is under occupation. This is more acutely obvious at a time when international media has focused on Israel opening fire on unarmed protesters near the Gaza border earlier this month, killing 58 Palestinians, including children, and wounding over 1,000 in a single day.
ellauri263.html on line 385: Diana Buttu, a Palestinian-Canadian human rights lawyer and former spokeswoman for the Palestinian Liberation Organisation, points to another problem with Fauda. “If you’re not careful, you find yourself drawn into the assassinations, you get lured into the cat and mouse,” she says, of a series that essentially depicts targeted killings. “The concept of right and wrong gets erased, the illegality gets erased … It just becomes this action-packed show.”
ellauri263.html on line 387: This kind of blurring brings to mind US war-on-terror films such as Zero Dark Thirty, with its depiction of Osama bin Laden’s capture serving as a PR exercise for the use of torture during interrogations. Meanwhile, Fauda’s Isis storyline stretches credibility, at the same time feeding the worst stereotypes. “It’s a bit lazy. Isis is not really active in Gaza or the West Bank,” says Stern. Buttu adds that the effect is to reinforce the absence of a Palestinian cause. “We don’t have any legitimate grievances. It’s all Islamic-driven,” she says, noting that it “turns Palestinians into irrational figures who want only to kill Israelis”.
ellauri263.html on line 393: Yet both shows get you binge-watching, despite irritating plot holes, political sanctimony and misrepresentations of Muslims or Palestinians. It’s a bit like speed-reading a cheap thriller, ignoring the bad dialogue and badly drawn characters, along with the mounting self-loathing over the time you’re squandering, just for the sugar rush of the story’s end.
ellauri263.html on line 395: Small wonder, then, that all eyes are on finding the new Homeland Security, itself based on an Israeli TV series, Hatufim. And it’s not surprising that the quest is focused on Israel, which has spawned a string of international hits, starting with In Treatment, a 2008 HBO adaptation of the Hebrew-language Be Tipul. In 2016 Neflix started airing Mossad 101, about Israel’s intelligence service, while earlier this year Hulu nabbed False Flag, a conspiracy thriller loosely premised on the 2010 assassination of Hamas official Mahmoud al-Mabhouh, widely thought to be the work of the Mossad, by a hit squad carrying foreign passports.
ellauri263.html on line 397: For its second series, Fauda’s publicity campaign has ramped up claims of authenticity and popularity among Palestinians as well as the wider Arab world. Columnist, author and TV sitcom writer Sayed Kashua slammed such efforts earlier this year: “You already have military victories and cultural control in marketing the Israeli occupation policy: at least give the Palestinians the option of hating Fauda. Are Netflix, worldwide success, economic growth and serving Israeli PR not enough for them?”
ellauri263.html on line 421: A virgin's ketuba is worth 200 (zuzim), and a widow's ketuba is worth 100 (zuzim). Arvaa mitä tarkoittaa ketuba? Väärin, se on kontrahti. The content of the ketubah is in essence a two-way contract that formalizes the various requirements by Halakha (Jewish law) of a Jewish husband vis-à-vis his wife. The Jewish husband takes upon himself in the ketubah the obligation that he will provide to his wife three major things: clothing, food and conjugal relations, and also that he will pay her a pre-specified amount of cash in the case of a divorce. The principal endowment pledged in a ketubah is 200 zuz for a virgin, and 100 zuz otherwise (such as for a widow, a convert, or a divorced woman, etc.).
ellauri263.html on line 423: As in most contracts made between two parties, there are mutual obligations, conditions and terms of reciprocity for such a contract to hold up as good. Thus said R. Yannai: "The conditions written in a ketubah, [when breached], are tantamount to [forfeiture of] the ketubah." A woman who denies coitus unto her husband, a condition of the ketubah, was considered legal grounds forforfeiture of her marriage contract, with the principal and additional jointure being written off.
ellauri263.html on line 449: Hebron is considered one of the oldest cities in the Levant. According to the Bible, Abraham settled in Hebron and bought the Cave of the Patriarchs as a burial place for his wife Sarah. Biblical tradition holds that the patriarchs Abraham, Isaac, and Jacob, along with their wives Sarah, Rebecca, and Leah, were buried in the cave. Hebron is also recognized in the Bible as the place where David was anointed king of Israel. Following the Babylonian captivity, the Edomites settled in Hebron. During the first century BCE, Herod the Great built the wall which still surrounds the Cave of the Patriarchs, which later became a church, and then a mosque. With the exception of a brief Crusader control, successive Muslim dynasties ruled Hebron from the 6th century CE until the Ottoman Empire's dissolution following World War I, when the city became part of British Mandatory Palestine. A massacre in 1929 and the Arab uprising of 1936–39 led to the emigration of the Jewish community from Hebron. The 1948 Arab–Israeli War saw the entire West Bank, including Hebron, occupied and annexed by Jordan, and since the 1967 Six-Day War, the city has been under Israeli military occupation. Following Israeli occupation, Jewish presence was reestablished at the city. Since the 1997 Hebron Protocol, most of Hebron has been governed by the Palestinian National Authority.
ellauri263.html on line 451: The city is often described as a "microcosm" of the Israeli-Palestinian conflict and the Israeli occupation of the West Bank. The Hebron Protocol of 1997 divided the city into two sectors: H1, controlled by the Palestinian National Authority, and H2, roughly 20% of the city, including 35,000 Palestinians, under Israeli military administration. All security arrangements and travel permits for local residents are coordinated between the Palestinian National Authority and Israel via the Israeli military administration of the West Bank (COGAT). The Jewish settlers have their own governing municipal body, the Committee of the Jewish Community of Hebron.
ellauri263.html on line 453: Today, Hebron is the capital of the Hebron Governorate, the largest governorate of the State of Palestine, with an estimated population of around 782,227 as of 2021. It is a busy hub of West Bank trade, generating roughly a third of the area's gross domestic product, largely due to the sale of limestone from quarries in its area. It has a local reputation for its grapes, figs, limestone, pottery workshops and glassblowing factories. The old city of Hebron features narrow, winding streets, flat-roofed stone houses, and old bazaars. The city is home to Hebron University and the Palestine Polytechnic University.
ellauri263.html on line 456: The name "Hebron" appears to trace back to two Semitic roots, which coalesce in the form ḥbr, having reflexes in Hebrew and Amorite, with a basic sense of 'unite' and connoting a range of meanings from "colleague" to "friend". In the proper name Hebron, the original sense may have been alliance. BUAHHAHHA LOL! Some friends!
ellauri263.html on line 508: Vuonna 1846 Helenan isoisä nimitettiin Transkaukasiassa olevien valtionmaiden piirin johtajaksi, ja hän muutti vaimoineen Tbilisiin. Hahnin lapset seurasivat hieman myöhemmin perässä. Vuonna 1846 hän teki isänsä kanssa matkan Ranskaan ja Lontooseen, jossa opiskeli pianonsoittoa. Tbilisissä Fadejevien lukuisten vieraiden joukossa oli Jerevanin varakuvernööri Nikifor Vasiljevitš Blavatski, johon myös Helena tutustui. Blavatskissa Helenaa ilmeisesti viehätti se, että hän oli varakuvernööri, tunsi vieraita maita ja suhtautui vakavasti Helenan okkulttisiin viehtymyksiin.
ellauri263.html on line 513: Helenan ja Nikiforin häitä vietettiin 7. heinäkuuta 1849 (joidenkin tietojen mukaan jo 1848). Ei tiedetä varmasti, mikä sai vasta 17-vuotiaan Helenan avioitumaan itseään huomattavasti vanhemman 39v Nikifor Blavatskin kanssa. Syynä ei ollut ainakaan halu panohommiin, sillä tuore rouva Blavatsky ilmeisesti kieltäytyi täyttämästä aviollisia velvollisuuksiaan kuin Sirkka Pylkkänen ja karkasi muutaman kuukauden päästä ratsastaen takaisin Tbilisiin. Isovanhemmat ottivat yhteyttä Helenan isään, joka lupasi tulla Odessaan keskustelemaan tilanteesta. Helena suostui tähän mutta livahti matkalla kahdelta saattajaltaan ja päätyi lopulta Konstantinopoliin.
ellauri263.html on line 532: Helenan välit Nikiforiin olivat ilmeisesti lämmenneet, koska hän anoi vuonna 1862 passia Juri-nimiselle pojalle, joka merkittiin herra ja rouva Blavatskin ottolapseksi. Joidenkin huhujen mukaan poika olisi ollut Helenan avioton lapsi, ja samaa epäili myös hänen isänsä, kunnes Helena esitti väärennetyn lääkärintodistuksen todistaakseen viattomuutensa.
ellauri263.html on line 598: Näiden opetusten lisäksi teosofisessa liikkeessä on aikojen kuluessa esiintynyt myös koko joukko toisistaan eroavia muita opetuksia. Vähitellen näiden käsityserojen myötä teosofinen liike on jakautunut useaan haaraan. Los Angelesin teosofistit vaikuttavat aika köyhiltä. Kokouxet järjestetään Zoomilla. Theosophy Hall on nyt avoinna rajoitetusti. Spare a dime for an ex leper.
ellauri263.html on line 604: Nuoruudessaan Blavatsky oli liikkunut radikaaleissa liberaalis-nationalistisissa piireissä, mutta hänellä ei ilmeisesti ollut koskaan mitään selkeää yhteiskunnallis-poliittista linjaa, paizi toi vähän saatanallinen feminismi (käytännössä vaikkei ehkä teoriassa). Lucifer represents life, though, progress, civilization, liberty, independence. Lucifer is the Logos, the Serpent, the Savior. H. P. Blavatsky’s influential The Secret Doctrine (1888), one of the foundation texts of Theosophy, contains chapters propagating an unembarrassed Satanism. Satan in the shape of the serpent brings gnosis and liberates womankind. Tämmösta kirkasozaista miltonilaista prometeus-saatanaa peukuttivat Miltonin lisäxi ilmeisesti myös Blake, Bakunin ja Proudhon. Sympathy for the devil. Ei ihme että kristilliset piirit vauhkosivat. Blaken saatana alkuperäisessä loistossaan on aika feministinen. Byron ja Shelley oli aikoinaan satanisteja mutta setämiehiä.
ellauri263.html on line 606: Four factors characterize marginal religious groups which offer leadership roles for women:
ellauri263.html on line 607: (1) a perception of the divine that deemphasizes the masculine, (2) a tempering or denial of the doctrine of the Fall, (3) a denial of the need for a traditional ordained clergy, and (4) a view of marriage which does not hold that marriage and motherhood are the only acceptable roles for women.
ellauri263.html on line 616: The book is a comedy about the birth of the son of Satan and the coming of the End Times. There are attempts by the angel Aziraphale and the demon Crowley to sabotage the coming of the end times, having grown accustomed to their comfortable surroundings in England. One subplot features a mixup at the small country hospital on the day of birth and the growth of the Antichrist, Adam, who grows up with the wrong family, in the wrong country village. Another subplot concerns the summoning of the Four Horsemen of the Apocalypse, each a big personality in their own right. With Armageddon averted, Crowley and Aziraphale muse that this was God's plan all along and speculate that the real apocalyptic conflict will be between humanity and the combined forces of Heaven and Hell. In 2003, the novel was listed at number 68 on the BBC's survey The Big Read.
ellauri263.html on line 637: Jätettyään miehensä Annie hylkäsi kristinuskon täysin, ja liittyi vuonna 1874 uskonnottomien järjestöön National Secular Societyyn. Pian Annie kehitti läheiset välit Charles Bradlaughiin, radikaalin National Reformer -lehden toimittajaan ja Ison-Britannian uskonnottomien järjestön johtajaan. Bradlaugh tarjosi Annielle työtä lehden toimituksesta, ja seuraavien vuosien aikana hän kirjoitti useita artikkeleita mm. avioliitosta, koulutuksesta ja naisten oikeuksista.
ellauri263.html on line 645: Liityttyään sosiaalidemokraattiseen liittoon Besant aloitti oman sanomalehtikampanjansa, jossa hän keskittyi muun muassa tehdastyöläisten oloihin. Besant oli huolestunut nuorten naistyöläisten terveydestä Bryant & Mayn tulitikkutehtaalla. Ennen sähkövalon yleistymistä tulitikkuja valmistettiin valtavia määriä, ja tehtaat olivat vaikutusvaltaisia suuryrityksiä. 23. kesäkuuta 1888 Besant julkaisi Lontoossa artikkelin White Slavery, jossa hän kiinnitti huomiota tehtaalla leijuvien fosforihuurujen vaaroihin sekä Bryant & Mayn alhaisiin palkkoihin. Kolme naista jotka olivat hankkineet tietoa Besantin artikkelista, erotettiin. Besant vastasi perustamalla työntekijöille etujärjestön, Matchgirls Unionin. Kolmen viikon lakon jälkeen yritys oli viimein pakotettu tekemään työntekijöille merkittäviä myönnytyksiä, ja lisäksi palkkaamaan kolme erotettua naista uudelleen.
ellauri263.html on line 657: Jenkki Olcott ei siitä pitänyt, eikä rupusakin vulgäärispiritualismista. Olcott railed against ‘tricky mediums, lying spirits, and revolting social theories’ in Spiritualism. He reproached spiritualism for the presence of ‘free-lovers, pantarchists, socialists, and other theorists who have fastened upon a sublime and pure faith as barnacles upon a ship’s bottom’. Blavatsky, on the other hand, focused exclusively on the uplifting of oneself rather than others. She did not sympathize with socialism per se at all, and in her scrapbook she even wrote about Sotheran: ‘a friend of Communists
ellauri263.html on line 665: These are well known facts and they sometimes prompt some students of Theosophy, especially visitors to the United Lodge of Theosophists in its lodges and study groups around the world, to ask why Col. Olcott is only mentioned extremely rarely in the ULT, why there doesn’t seem to be a great deal of respect or admiration for him, and why it is frequently the case that only HPB and William Judge are spoken of as “the founders of the Theosophical Movement.”
ellauri263.html on line 669: “One of the most valuable effects of Upasika’s mission [Note: “Upasika” is a Buddhist term meaning “femakko” and was used by the Masters for HPB] is that it drives men to self-study and destroys in them blind servility for persons, sanoi 1 setämies. … Imperfect and very troublesome, no doubt, she proves to some, nevertheless, there is no likelihood of our finding a better one for years to come – and your theosophists should be made to understand it. … HPB has next to no concern with administrative details, and should be kept clear of them, so far as her strong nature can be controlled. But this you must tell to all: – With occult matters she has everything to do. We have not abandoned her; she is not ‘given over to chelas’. She is our direct agent. I warn you against permitting your suspicions and resentment against ‘her many follies’ to bias your intuitive loyalty to her. … Be assured that what she has not annotated from scientific and other works, we have given or suggested to her.
ellauri263.html on line 674: Col. Olcott ei ollut vakuuttunut vaan alkoi vehkeillä ennenkuin HPB oli ehtinyt kylmetä. In the April Theosophist Col. Olcott makes public what we have long known to be his private opinion – a private opinion hinted at through the pages of Old Diary Leaves – that H.P.B. was a fraud, a medium, and a forger of bogus messages from the Masters. This final ingrate’s blow is delivered in a Postscript to the magazine for which the presses were stopped. The hurry was so great that he could not wait another month before hurling the last handful of mud at his spiritual and material benefactor, our departed H.P.B. The next prominent person for whom we wait to make a similar public statement, has long made it privately. [Note: This sentence referred to Annie Besant.]
ellauri263.html on line 693: After an arranged visit to Kerista by three professors, the New Tribe was criticized for not being egalitarian, notably in Bro Jud's dominance of many commune matters.
ellauri263.html on line 694: Kerista's polyamorous sexual practice was influenced by Robert A. Heinlein's (1907-88) science-fiction novel Stranger in a Strange Land (1961), in which the Martian-raised human Michael Valentine Smith founded The Church of All Worlds, preached sexual freedom and the truth of all religions, and is martyred by narrow-minded people who are not ready for freedom. Sukua myös Diskordianismille. Concordia res parvae crescunt, discordia maximae dilabuntur.
ellauri263.html on line 701: A few years ago, my partner at the time and I decided to see other people. It started as a breakup but eventually it turned into something else—an open relationship filled with a lot of love and ongoing commitment to each other as we began exploring dating and sleeping with other people. It was a very new experience for both of us, but it also just made sense for us with where we both were in our lives and in our relationship.
ellauri263.html on line 714: The word compersion is loosely defined as the opposite of jealousy. Instead of feeling upset or threatened when your partner romantically or sexually interacts with another person, you feel a sense of happiness for them. It is curious that Darwin did not come up with this idea, it's great.
ellauri263.html on line 716: Consider how you usually feel when your partner gets a big promotion at work or accomplishes a new fitness goal, or how you feel when your best friend tells you about a new guy they've been dating that they're really clicking with: You're genuinely, totally stoked for them, right? Fuck no, you are slightly envious, or not so slightly either. This is an instinctual feeling for most of us. Now apply that to when your partner is having fun flirting with (or sleeping with) a new flame that's not you. Instead of sparking jealousy, it sparks earnest empathetic joy. That's compersion.
ellauri263.html on line 718: "It's joy that has nothing to do with your joy," Effy Blue, a relationship coach specializing in consensual non-monogamy, tells mindbodygreen. "It's sympathetic joy or unselfish joy, where you are joyful for the other person for things that have nothing to do with you. You're just happy for them because they're in a good place, because they are experiencing joy, and you can sort of look at it from the outside and feel the same experience."
ellauri263.html on line 720: According to reporting from GO Magazine, the term itself emerged in the late 1980s within a San Francisco poly commune called Kerista. But Blue says the concept itself has a much older, deeper history: The Sanskrit word for it is mudita, which translates to "sympathetic joy," and it's actually part of one of the four core pillars of Buddhism.
ellauri263.html on line 724: That's an important part of this actually: Compersion doesn't often come naturally to people, in large part because of the way we've been evolutionarily trained to protect our mating relationships and how today we've now organized our entire society around monogamy. That means that for many, compersion is a feeling or skill set that takes conscious practice.
ellauri263.html on line 728: The evolutionary purpose of jealousy isn't relevant anymore: who wants to have children anyway, and by the golden rule of America "look out for N:o 1" everybody is responsible for their own welfare and happiness. We are no fucking communists, after all. Unfortunately, the emotion does still play a role in our lives. Blue compares feeling jealous to having an alarm bell going off in your head.
ellauri263.html on line 730: "It's very similar to a fire alarm in your house, right? It goes off, it's loud, it's obnoxious, it's alerting to something, it has a function. And you know in a similar way, it's very disorienting," she explains. "In the same way, when you're triggered into feeling jealousy, it's very disorienting, and it can be very overwhelming. But ultimately, it's alerting you to something. Once you quiet the alarm, once you turn off the fire alarm, what you would normally do is sort of go around your house and figure out what's going on. … Is something actually on fire, or is it a false alarm? Same with jealousy—it's alerting you to some sort of discomfort."
ellauri263.html on line 732: Sometimes the emotional alarm is going off because something's actually wrong—your partner isn't giving you the attention or affection you need, for example, or perhaps they're betraying a promise or agreement you have about your relationship, which of course makes you feel unstable or upset. Other times the alarm goes off over misperceptions or just our own insecurities. We're worried a lively conversation between our partner and an attractive stranger means that they're no longer as interested in us, that there's a chance they might be more interested in someone else, that there's a threat to the relationship. Even if none of that is true, our anxieties can get the best of us, and so jealousy is how it manifests as an emotion.
ellauri263.html on line 734: "Some people have more of a disposition for jealousy," Blue adds. "It's a character trait. Just like some people are happy people, some people are more solemn people, you get people who are more jealous."
ellauri263.html on line 746: "Ultimately there is no such thing as not experiencing jealousy," Blue says. "Jealousy is part of the human emotional spectrum. It's like saying 'I never feel sad,' 'I never feel angry,' 'I never feel happy.' To say 'I never feel jealous'—I don't think it's realistic. I haven't ever really truly met anyone who's said they haven't felt jealousy. I think some people say they don't feel jealousy because they're in a specific relationship that doesn't hold grounds for it. It doesn't trigger them into jealousy."
ellauri263.html on line 758: "The baseline for everybody is different, but we know that we also have neuroplasticity. We know that humans can learn and grow and expand and evolve, and we have done so for millennia. So just like empathy, compersion, or mudita, is something that you can cultivate and practice and grow," Blue says. "For some people it will come easily. For other people, it might be more of a process, and you have to sort of really dig deep to try to find it if it's not something that comes up naturally for you."
ellauri263.html on line 777: We found a lot of ways to support our intellectual belief in compersion with actual psychological rewards. For example, I'd help my partner get matches on Tinder and give him tips on cute bars to take them, and after the dates, he'd tell me how they went and give me a ton of love and affirmation whenever I pouted over him having a good time. Meanwhile, he played wingman with me when I wanted to meet up with a potential flame at a party or concert, and I always made sure to come home to him and share the sexy things I'd done with the new guy and what things I wanted to migrate into our own sex life. In this way, we began to be able to associate positive experiences together (showering each other with affection and affirming the strength of our relationship) with the aftermath of one of us having fun with someone else. When it became clear that these extradyadic encounters only brought us closer, it became easier and easier for us to feel earnest joy for the other person's romantic successes.
ellauri263.html on line 782: For a person to feel compersive, they usually need to feel safe and secure in their relationship. (Not a blanket rule, but for the uninitiated, it´s usually a good prerequisite!)
ellauri263.html on line 795: Compersion is life-changing even for people who want to stick to monogamy.
ellauri263.html on line 836: Kelly Gonzales poised for contributing mixed-race Asian-American sex ellauri263.html on line 838: Kelly Gonsalves is a multi-certified sex educator and relationship coach helping people figure out how to create dating and sex lives that actually feel good — more open, more optimistic, and more pleasurable. In addition to working with individuals in her private practice, Kelly serves as the Sex & Relationships Editor at mindbodygreen. She has a degree in journalism from Northwestern University, and she’s been trained and certified by leading sex and relationship institutions such as The Gottman Institute and Everyone Deserves Sex Ed, among others. Her fork has been featured at The Cut, Vice, Teen Vogue, Cosmopolitan, and elsewhere.
ellauri263.html on line 840: With her warm, playful approach to coaching and facilitation, Kelly creates refreshingly candid spaces for processing and healing challenges around dating, sexuality, identity, body image, and relationships. She’s particularly enthusiastic about helping softhearted women get re-energized around the dating experience and find joy in the process of connecting genitals with others. She believes relationships should be easy—and that, with room for self-reflection and the right toolkit (available for competitive prices at our net store), they can be.
ellauri263.html on line 853: A ceremony in which the actions and wording follow a prescribed form and order.
ellauri263.html on line 855: a formal act or series of acts prescribed by ritual, protocol, convention, or etiquette.
ellauri263.html on line 874: Latin sacrosanct has cognates in Hittite šaklai "custom, rites," zankila "to fine, punish." (Sanktio!) There is no certain etymology for hagios. Sitä ei löydy Homeroxelta, mutta on Herodotoxella. The word appears predominantly among the Hellenistic writers. Suomen pyhä voisi olla sama sana kuin piha eli aitaus. Germaanien sanat tarkoittaa ehyttä tai tervettä, esim. holy mackerel 1876, holy smoke 1883, holy cow 1914, Sieg heil 1920.
ellauri263.html on line 880: Rituaaleilla selitetään, symboloidaan ja ylläpidetään myös poliittista valtaa ja yhteiskunnallista hierarkiaa. Tällaisia rituaaleja ovat esimerkiksi presidentin uudenvuodenpuhe, itsenäisyyspäivän vastaanotto, tai etikettisäännöt lähestyttäessä valtionpäämiehiä. Ei sovi halailla vaikka olisi varapyörän puoliso. Kansallisia rituaaleja ovat esimerkiksi kansallislaulun soittaminen tiettynä ajankohtana tai urheilutapahtumien palkinnonjakoseremoniat kansallissymboleineen. Tällaiset rituaalit kiinnittyvät symboleihin, jotka informoivat katsojia ja kuulijoita tilaisuuteen kiinnittyvistä merkityksistä. Samalla rituaalin osallistujat kommunikoivat symbolien välityksellä toistensa ja performanssin yleisön kanssa.
ellauri264.html on line 59: William Lewis Safire (/ˈsæfaɪər/; né Safir; December 17, 1929 – September 27, 2009), who was an American author, columnist, journalist, and presidential speechwriter. He was a long-time syndicated political columnist for The New York Times and wrote the "On Language" column in The New York Times Magazine about popular etymology, new or unusual usages, and other language-related topics.
ellauri264.html on line 87: L’explication que donne Rolland à son refus de se jeter dans la bataille pour défendre Dreyfus n’est pas convaincante. Les raisons se situent ailleurs : elles relèvent, d’une part, d’une forme d’individualisme qui refuse toute association politique de peur de compromissions inévitables, et, d’autre part, de ses sentiments antisémites.
ellauri264.html on line 94: The teenager Cayden Richards lives in a small town with his parents Dean Richards and Janice Richards and is having violent nightmares. He is the quarterback of the local football team and his girlfriend Lisa Stewart is a cheerleader. After a game, Lisa decides to have sex with Cayden for the first time in the car. Cayden hurts his girlfriend, Lisa, when the passion of making out causes him to transform into a werewolf. However he transforms into a monster and she flees from him.
ellauri264.html on line 100: The film received a negative critical response. Partly because the date-rape interest prevented teenagers from just having some clean gory fun. (The IMDB Parent guide says: A female character is tied up and it is implied that she is about to be raped. She is cut free before this can happen however, and no nudity is shown. Violence & Gore Moderate. 9 of 19 found this moderate. A pack of werewolves are shown feasting on human body parts. Profanity Moderate. 7 of 16 found this moderate. Alcohol, Drugs & Smoking. Female nudity female rear nudity murder clothes torn off female topless nudity 136 more.)
ellauri264.html on line 107: Grein körde forbi Lincoln Square och fortsatte nedför Broadway. Fast detta var inte längre Broadway utan en genomfartsled i de äldsta av hedniska städer, Rom, Aten, till och med Kartago. Här hade avgudarna sina tillbedjare och präster. Deras avbilder stirrade ner från snötäckta affischtavlor - ursinniga mördare, nakna horor. Framför en teater knuffades och trängdes unga kvinnor i väntan på en idol. Idolatrin är en kvinnlig synd. I bibeln är det mestadels utländska kvinnor och skökor som gör det.
ellauri264.html on line 118: Gionet was born in Anchorage, Alaska, to a family of eight. His father is a pharmacist and his mother is a nurse. Both his parents are devout Christians who operate a non-profit organization aimed at promoting Christianity and providing medical supplies to orphanages in eastern Russia. During his formative years, Gionet was actively involved in his parents' charity and went to Russia with them numerous times. Five of his siblings were adopted from Russia. As an adolescent, Gionet spent a year and a half in the Russian city of Petropavlovsk-Kamchatsky. He later said that part of his "chaotic nature" may have stemmed from this experience.
ellauri264.html on line 120: In 2011, Gionet worked for Capitol Records for a short time, before pursuing his own career in rap music with a "wild, redneck, kick-ass" persona. He kept his nickname Baked Alaska as a stage name. His rap songs used a satirical tone and traded on his Alaskan roots, with titles like "I Live on Glaciers" or "I Climb Mountains". In 2013, the Anchorage Daily News published a profile of Baked Alaska, describing him as a "comedy/music video artist". Gionet also posted many humorous videos on Vine where he became known as a prankster, achieving some online popularity. A video of him pouring a gallon of milk on his face attracted several millions of views. He called himself at the time a "cross between Weird Al, Lonely Island, Borat and Jackass".
ellauri264.html on line 122: Gionet attempted to promote his rap career by producing several professionally-made videos, which failed to become viral. From 2015 to 2016, Gionet worked for BuzzFeed as a social media strategist, and later commentator. He first managed BuzzFeed's Vine account, then took over one of its Twitter accounts. Pidin Timin laulusta jossa se haukkui somealustoja. Olin kaikesta sen kanssa samaa mieltä. He commented in 2017, "BuzzFeed turned me into a monster". In May 2016, Gionet was introduced to then-candidate Donald Trump, and Trump signed Gionet's arm next to where he had Trump's face tattooed.
ellauri264.html on line 132: Kek", from "kekeke"/"ㅋㅋㅋ", a Korean onomatopoeia of laughter used similarly to "LOL", is the Korean equivalent of the English "haha". Bet it comes from Aristophanes' Frogs' refrain kerekekex koax koax. Or else they both come from Esoteric Kekism, also called "the Cult of Kek", is a parody religion worshipping Pepe the Frog, which sprang from the similarity of the slang term for laughter, "kek", and the name of the ancient Egyptian frog god of darkness, Kek. Kekistan is a fictional country created by 4chan members that has become a political meme and online movement. The flag of Kekistan was carried by supporters of Donald Trump during the 2021 storming of the United States Capitol.
ellauri264.html on line 136: Groypers, sometimes called the Groyper Army, are a group of white nationalist and far-right activists, provocateurs and internet trolls who are notable for their attempts to introduce far-right politics into mainstream conservatism in the United States, their participation in the 2021 United States Capitol attack and the protests leading up to it, and their extremist views. They are known for targeting other conservative groups and individuals whose agendas they view as too moderate and insufficiently nationalist.
ellauri264.html on line 142: Fuentes claimed that he had been "oppressed" by "the Jews" and blamed antisemitic actions as being the Jewish community's own fault, claiming that matters "tend to go from zero to sixty" and that "the reason is them". Fuentes declared that matters would get "a lot uglier" for their community if they did not begin to support "people like us".
ellauri264.html on line 144: Groypers blame the mainstream conservative movement as well as the political left for what they view as "destroying white America". They oppose immigration and globalism. Groypers support "traditional" values and Christianity and oppose feminism and LGBTQ rights. In 2022, Fuentes advocated for a political "white uprising" to bring Donald Trump back to power and "never leave," wanting America to "stop having elections" and abolish the United States Congress. We shall not be replaced as the scum of the earth.
ellauri264.html on line 154: Asyia Iftikhar of PinkNews noted in her reflection of audience reception that the show has become the subject of "relentless criticism", and noted that it has been "accused of perpetuating stereotypes against South Asian women, criticised for poor attempts at self-aware comedy and slammed for losing the essence of what people love about the "Scooby Doo gang". Eli se koiro puuttui, ja isänmaallisuus oli ihan hukassa.
ellauri264.html on line 158: Wired's Amos Barshad wrote that while there was likely still reactions of a racist and homophobic nature targeting the show, the main complaints were for it addressing diversity issues in a "flat, one-note manner", and that the portrayal of Velma's bisexuality had divided fans.
ellauri264.html on line 168: Its edginess comes at the expense of its own characters and punishes the audience for being invested. Like a certain Mystery Inc. member rummaging around in the dark for her glasses, the series is unfocused, confused, and desperately lost. In the original, there were just 2 races, white termite ape and dog. You knew where everything was at.
ellauri264.html on line 173: Velma’s attempts at modernizing the franchise are so inept, they’ve given rise to conspiracy theories that Kaling intentionally made Velma bad as fodder for an ongoing culture war in which people would beef about it incessantly online.
ellauri264.html on line 187: handed it over to Isaac who passed it down to Jacob. According to our sages, Jacob forgot
ellauri264.html on line 190: Temple and laid the foundations for the miracle of Chanuka. This is the oil that originated
ellauri264.html on line 194: The basis for Jacob‟s action becomes clearer when one examines his worldview. Jacob
ellauri264.html on line 197: “do not take more than is destined for them from Hashem… That which is not created for this specific person is like stolen property when they are in possession of it, and thus [the righteous are careful] not to take possession of it. Conversely, property that is assigned to and created for them is very precious to them—so much so that our patriarch Jacob risked his life for his property. Thus ...it was said in the name of the Yehudi Hakadosh: a righteous person is obligated to enjoy an object which is fitting for him even if it means risking his life. That is why Jacob-- who knew that the small vessels were his, appropriated by him, and created for him—risked his life to save them.”
ellauri264.html on line 198: Thus Jacob went back for the vessels to ensure they were used in the optimal way, i.e. by him. Had he not,
ellauri264.html on line 209: To make a long story short-- Victor Lebow was a prophet. He has been slandered by all who have used this infamous quote to paint him as a cheerleader for consumerism when in fact he was one of the first-- if not the first-- to see the future implications of its corrosive influence. The fact that so many people, organizations, and websites have used his quote completely out of context and nearly all got the quote from the SAME source should give people GREAT pause-- and should be an object lesson in scholarship for progressive people. Don't believe everything you read. And don't write articles or create websites using materials you haven't primary sourced, either.
ellauri264.html on line 221: „Our enormously productive economy demands that we make consumption our way of life, that we convert the buying and use of goods into rituals, that we seek our spiritual satisfactions, our ego satisfactions, in consumption. The measure of social status, of social acceptance, of prestige, is now to be found in our consumptive patterns. The very meaning and significance of our lives today expressed in consumptive terms. The greater the pressures upon the individual to conform to safe and accepted social standards, the more does he tend to express his aspirations and his individuality in terms of what he wears, drives, eats- his home, his car, his pattern of food serving, his hobbies.
ellauri264.html on line 222: These commodities and services must be offered to the consumer with a special urgency. We require not only “forced draft” consumption, but “expensive” consumption as well. We need things consumed, burned up, worn out, replaced, and discarded at an ever increasing pace. We need to have people eat, drink, dress, ride, live, with ever more complicated and, therefore, constantly more expensive consumption. The home power tools and the whole “do-it-yourself” movement are excellent examples of “expensive” consumption.“
ellauri264.html on line 236: with possessions. At this time of giving and receiving things, we can re-evaluate our relationship to possessions and look for less wasteful ways to use the resources of the earth. For example, instead of buying and giving new gifts, we might consider more renewable ways of gift giving, like sharing books, trading old toys with our neighbors, wrapping gifts in old newspapers, or giving gifts of charity in honor of loved ones.
ellauri264.html on line 400: Samainen Norm puolusti alt right salaliitto"teoreetikkoa" Alex Jonesia kun se ize pantiin viralta. Jones has provided a platform and support for white nationalists, giving Unite the Right rally attendee and white supremacist Nick Fuentes a platform on his website Banned.Video, as well as serving as a potential "entry point" to their ideology. Jones, meanwhile, faced a lawsuit filed by families of the Sandy Hook victims alleging he and others defamed them by falsely claiming the shootings were a hoax to justify further gun control, subjecting them to ongoing harassment and threats.
ellauri264.html on line 402: During a hearing in August over possible discipline for the records release, Pattis invoked his Fifth Amendment right against self-incrimination and refused to answer questions. In a court filing, he said there was no proof he violated any conduct rules and called the records release an "innocent mistake." Karsea perse joka sai mitä ansaizi, tai edes osan siitä.
ellauri264.html on line 409: Extreme right radio station WICC programme director Adam Lambetti told The Independent in a statement: “Norm Pattis is no longer with WICC, but we wish him well in the future.” On Wednesday, a jury reached a staggering $965m damages award against Mr Jones for the emotional and financial harm he had caused to 15 Sandy Hook family members and an FBI officer who attended the shooting in 2012. Afterwards, Mr Pattis admitted he got his “arse kicked”. “It was great fun while it lasted,” Mr Pattis said, who describes himself in an online bio as a “lawyer, writer, contrarian, stand-up comedian”.
ellauri264.html on line 415: Norm was seen rambling about Black Lives Matter and making homophobic and racist remarks, using the "n" word with his pants around his ankles (he was wearing soiled shorts underneath). A Black woman sitting in the front row stares at Pattis throughout the nearly eight-minute set, clearly unimpressed. This past year he infuriated the New Haven National Association for the Advancement of Colored People, a former ally, by posting a racially charged meme on his Facebook page. The post depicted three hooded white beer cans arrayed around a brown bottle hanging from a string. Its caption: “Ku Klux Coors.” Civil rights activists called it disgusting and racist. Pattis called it funny and free speech.
ellauri264.html on line 422:
Norm founded and leads The Law Firm in 2005, Connecticut-based criminal defense and civil rights. It focuses on serious felonies including violent felonies, white-collar crimes, sex offenses, drug crimes, and misconduct by lawyers, doctors, and government officials. Norm has defended capital murder cases and won federal civil rights verdicts for police brutality, discrimination, false arrest, malicious prosecution, and violations of rights, always on the side of the criminal. Norm Pattis is veteran of more than 100 successful jury trials, many resulting in acquittals for people charged with serious crimes, multi million dollar civil rights and discrimination verdicts, and successful criminal appeals. The Hartford Courant describes his work as “Brilliant” and “Audacious”.
ellauri264.html on line 424: Norm Pattis used to receive a well deserved hate letter once a year from an elderly woman in California. Incensed over a $2 million award the criminal defense lawyer had won for a convicted rapist and murderer injured by guards during a prison escape attempt. He helps people who have trouble telling the good guys from the bad guys. Pattis specializes in cases that make most people cringe. He’s defended everyone from child murderers to rapists — he admits to being particularly drawn to homicide cases. If the allegation is heinous and the defendant reviled, chances are pretty good Pattis is involved.
ellauri264.html on line 429: Pattis käänsi takkinsa vasemmalta äärioikealle käden käänteessä. Jos saat paskaa käteen siitä pääsee käden käänteessä. But behind the hardball tactics, ferocious reputation and slashing rhetoric, another side of Pattis lurks. He’s a deep thinker who devours books in a constant quest for enlightenment and self-improvement. His idea of Disneyland is attending the annual Hay Festival of Ideas in Wales, which has been described as “the Woodstock of the Mind.” Get into a serious conversation with Pattis, and he will bounce from philosopher to philosopher as casually as some men bounce from ballplayer to ballplayer. During an interview for this article, Pattis quoted or referenced thinker Immanuel Kant, Supreme Court Justice Oliver Wendell Holmes, St. Augustine, the New Testament, Machiavelli and Kurt Vonnegut all in one 3-minute stretch. What a pile of turds.
ellauri264.html on line 442: From an early age, Pattis says he has felt a burning desire to know God personally. To that end, he spent time in Switzerland at the compound of an American Christian fundamentalist thinker named Francis Schaeffer and then inveigled himself in the graduate philosophy program of Columbia University, where he studied and taught for six years. At one point, he nearly joined the CIA, but that opportunity fizzled when the agency didn’t like his polygraph answers about homosexual experiences. “I said, ‘Well, I haven’t had any yet. I don’t know how I’m going to respond if you ask,’ ” he recalls. “I think they decided that was a little too much for them.”
ellauri264.html on line 475: Born in Gloucester, England, poet, editor, and critic William Ernest Henley was educated at Crypto Grammar School, where he studied with the poet T.E. Brown, and with the University of St. Andrews. His father was a struggling bookseller who died when Henley was a teenager. At age 12 Henley was diagnosed with tubercular arthritis that necessitated the amputation of one of his legs just below the knee; the other foot was saved only through a radical surgery performed by Joseph Lister. As he healed in the infirmary, Henley began to write poems, including “Invictus,” which concludes with the oft-referenced lines “I am the master of my fate; / I am the captain of my soul.” Henley’s poems often engage themes of inner strength and perseverance. His numerous collections of poetry include A Book of Verses (1888), London Voluntaries (1893), and Hawthorn and Lavender (1899).
ellauri264.html on line 492: Ladies and Gentlemen: There are five hundred reasons why I began to write for children, but to save time I will mention only ten of them. Number 1) Children read books, not reviews. They don’t give a hoot about the critics. Number 2) Children don’t read to find their identity. Number 3) They don’t read to free themselves of guilt, to quench the thirst for rebellion, or to get rid of alienation. Number 4) They have no use for psychology. Number 5) They detest sociology. Number 6) They don’t try to understand Kafka or Finnegans Wake. Number 7) They still believe in God, the family, angels, devils, witches, goblins, logic, clarity, punctuation, and other such obsolete stuff. Number 8) They love interesting stories, not commentary, guides, or footnotes. Number 9) When a book is boring, they yawn openly, without any shame or fear of authority. Number 10) They don’t expect their beloved writer to redeem humanity. Young as they are, they know that it is not in his power. Only the adults have such childish illusions.
ellauri264.html on line 501: Naisiin menevä Iisakki epäilee ettei se välttämättä pysty seuraamaan joka ikistä Sulkhan Arukhin pykälää. Ja miettii mahtaakohan Jehovakaan niistä kaikista yhtä paljon perustaa. In transferring her loyalty to Isaac, Alma also bore his infidelities, which included a regular mistress and a number of casual ones. But as Hertz pointed out, the patriarchs did just the same, and were none the worse for it in Jehova´s estimate.
ellauri264.html on line 511: In the century after it was published by Karo (whose vision was a unified Judaism under the Sephardic traditions) it became the code of law for Ashkenazim, together with the later commentaries of Moses Isserles and the 17th century Polish rabbis.
ellauri264.html on line 513: The Shulchan Aruch (and its forerunner, the Beit Yosef) follow the same structure as Arba'ah Turim by Rabbi Jacob ben Asher. There are four volumes, each subdivided into many chapters and paragraphs:
ellauri264.html on line 524: The Shulchan Aruch is largely based on an earlier work by Karo, titled Beit Yosef. Although the Shulchan Aruch is largely a codification of the rulings of the Beit Yosef, it includes various rulings that are not mentioned at all in the Beit Yosef, because after completing the Beit Yosef, Karo read opinions in books he hadn´t seen before, which he then included in the Shulchan Aruch.
ellauri264.html on line 532: The "Rema" (Moses Isserles) started writing his commentary on the Arba´ah Turim, Darkhei Moshe, at about the same time as Yosef Karo. Karo finished his work "Bet Yosef" first, and it was first presented to the Rema as a gift from one of his students. Upon receiving the gift, the Rema could not understand how he had spent so many years unaware of Karo´s efforts. After looking through the Bet Yosef, the Rema realized that Karo had mainly relied upon Sephardic poskim.
ellauri264.html on line 542: The author himself had no very high opinion of the work, remarking that he had written it chiefly for "young students". He never refers to it in his responsa, but always to the Beit Yosef. The Shulchan Aruch achieved its reputation and popularity not only against the wishes of the author, but, perhaps, through the very scholars who criticized it.
ellauri264.html on line 550: I know that if I eat a large amount of cake and cookies, I am required to wash netilas yadayim, recite Hamotzi and conclude the meal with Birkas Hamozon. This is because cake is normally eaten as a snack, and for that reason it has a lower-level set of berochos than bread. If, however, I consume a large amount of cake (known in halacha as kivias seudah), the cake is treated like bread and not a snack, and the brochos are the same as those recited at a bread meal. Is the same true of doughnuts? If I eat a full meal of doughnuts, must I wash, say Hamotzi and Birkas Hamozon?
ellauri264.html on line 554: The Mishna (Berachos 51b) relates that after eating bread, one must belch before the bread is digested. This time frame is known as "k´dei ichul" (the time it takes for digestion to occur.) How does a person know if digestion occurred?
ellauri264.html on line 563: Bishul Yisrael (literally "cooking of Israel" - i.e., by a Jew) is a Hebrew term for one of the laws of kashrut in Judaism. The rule prohibits eating certain foods unless they are cooked by Jews. The term is the opposite of bishul akum (cooking a non-Jew), which the rule forbids. Akum (עכו"ם) is an acronym of Ovdey Kochavim U'Mazalot (עובדי כוכבים ומזלות), literally "worshippers of stars and zodiac signs", but is actually a term for non-Jews".
ellauri264.html on line 567: The law applies only to foods which, according to the Talmud, are "fit for a king's table" and are not generally eaten raw. Foods which would not be served at a state dinner are exempt from bishul akum, and are kosher even if cooked totally by non-Jews, provided that all the other requirements of kosher food are met. Maimonides explains that this prohibition was originally decreed in order to avoid a Jew being invited over by a non-Jew for a meal (which may lead to intermarriage), and people do not invite each other for dinner over food which is not "fit for a King's table" (Maimonides, Ma´akhalot Asurot 17:15).
ellauri264.html on line 574: In the biblical narrative, Hophni and Phinehas are criticised for engaging in illicit behaviour, such as appropriating the best portion of sacrifices for themselves, and having sexual relations with the sanctuary's serving women. They are described as "sons of Belial" in (1 Samuel 2:12) KJV, "corrupt" in the New King James Version, or "scoundrels" in the NIV. Dom var usla som Sveriges krona, som än kallas skräpvaluta, än skitvaluta. Their misdeeds provoked the wrath of Yahweh and led to a divine curse being put on the house of Eli, and they subsequently both died on the same day, when Israel was defeated by the Philistines at the Battle of Aphek near Ebenezer; the news of this defeat then led to Eli's death (1 Samuel 4:17–18). On hearing of the deaths of Eli and Phinehas, and of the capture of the ark, Phinehas´ wife gave birth to a son whom she named Zaphod (expressing 'departed glory') before she herself died (1 Samuel 4:19–22).
ellauri264.html on line 576: Eli’s sons were scoundrels; they had no regard for the Lord. Now it was the practice of the priests that, whenever any of the people offered a sacrifice, the priest’s servant would come with a three-pronged fork in his hand while the meat was being boiled and would plunge the fork into the pan or kettle or caldron or pot. Whatever the fork brought up the priest would take for himself. This is how they treated all the Israelites who came to Shiloh. But even before the fat was burned, the priest’s servant would come and say to the person who was sacrificing, “Give the priest some meat to roast; he won’t accept boiled meat from you, but only raw.”
ellauri264.html on line 578: 16 If the person said to him, “Let the fat be burned first, and then take whatever you want,” the servant would answer, “No, hand it over now; if you don’t, I’ll take it by force.”
ellauri264.html on line 579: 17 This sin of the young men was very great in the Lord’s sight, for they were treating the Lord’s offering with contempt.
ellauri264.html on line 581: Now Eli, who was very old, heard about everything his sons were doing to all Israel and how they slept with the women who served at the entrance to the tent of meeting. 23 So he said to them, “Why the fuck do you do such things? I hear from all the people about these wicked deeds of yours. 24 No, my sons; the report I hear spreading among the Lord’s people is not good. 25 If one person sins against another, God may mediate for the offender; but if anyone sins against the Lord, who will intercede for them? Oh Jesus.” His sons, however, did not listen to their father’s rebuke, for it was the Lord’s will to put them to death, willy nilly.
ellauri264.html on line 584: 17 The man who brought the news replied, “Israel fled before the Philistines, and the army has suffered heavy losses. Also your two sons, Hophni and Phinehas, are dead, and the ark of God has been captured.”
ellauri264.html on line 586: 18 When he mentioned the ark of God, Eli fell backward off his chair by the side of the gate. His neck was broken and he died, for he was an old man, and he was heavy. He had led Israel forty years and here was the thanks.
ellauri264.html on line 595: The rise of Religious Zionism is a phenomenon that has taken place since the times six day war. One of its key founders was a man called Rabbi Kuk who was the head of the yeshiva Mercaz HaRav in Jerusalem. He was one of the first practically envision the settlement of the mountains of Israel in modern times. An example of his thinking in this regard can be seen in a speech he made just before the six day war. These were his words:
ellauri264.html on line 597: Nineteen years ago, on that famous night, when the decision of the establishment of the State of Israel was made by the governors of the nations of the world, when all the people flocked to the streets to publicly celebrate, I could not take part in the joy. In those first hours I could not make peace with what was done, with the horrible news, that God´s words from the prophecy in the Twelve Prophets: "My land was divided" was coming true. Where is our Hebron? Are we forgetting it? And where is our Nablus? Are we forgetting it? And where is our Jericho? Are we forgetting it? And where is our east side of the Jordan? Where is every lump and chunk? Every bit and piece of the four cubits of God´s land? Is it up to us to give up any millimeter of it? God forbid! In the state of shock that took over my body, completely bruised and torn to pieces – I could not rejoice then.
ellauri264.html on line 613: Ebba Busch fortsätter:
ellauri264.html on line 617: Vissa personer är tveksamma till att testa systemet eftersom det är så annorlunda. Och det beror på att storbankerna försöker dölja det! Storbankerna publicerar aktivt propaganda som kallar kryptovaluta och plattformar som Bit Auto Soft 360 för en bluff. Varför? De är oroliga för att se sina företagsvinster minska, när kunderna själva känner till hur man skapar stora förmögenheter.
ellauri264.html on line 621: Jag delar med mig av detta eftersom jag även har fått hundratals mejl från personer som är tacksamma för att jag delar med mig av hemligheten. Min favorit är från en ung man som köpte en drömbil till sin lillebror - en Ferrari 488 Pista, med hjälp av pengarna han tjänade på Bit Auto Soft 360 . Den här plattformen gör verkligen livet bättre för hela världens befolkning."
ellauri264.html on line 641: Är du rik och vill gå före i vårdkön? Grattis, då jobbar den nya Tidöregeringen för dig. Planen är nämligen utstakad, under mandatperioden ska det bli ännu mer förmånligt att betala för en särskild gräddfil i form av privat sjukförsäkring. Allt medan vårdföretag och försäkringsbolag gör storvinster.
ellauri264.html on line 675: Bill Gates tried to steal all the stocks and stock options from Paul Allen as Paul was sick with cancer and not thought that he would survive. He forced Apple to sell him Apple basic for Macintosh for $1 or he would stop making software for the machine, only to kill the project. There are many stories about Microsoft about to buy a company, does check out the company, get access to their source code and then cancel the deal only to give out almost identical apps later. Buying up competing companies just to close them down and more.
ellauri264.html on line 677: Steve Jobs did a phone prank to an Apple fan boy who applied for the Apple CEO position and told him that he had been chosen, later to tell him if he showed up at Cupertino that the cops would arrest him. Steve Jobs refused child support for his daughter Lisa. But he was 20 years old by then, not excusing what he did though. He later made good and Lisa choose to live with him instead of her mother. Steve did many things wrong as a 20 something. But The Original Macintosh (folklore . org) has a lot of stories that show him as a Crusty the Clown, playing pranks with the team, breaking into his own office as he locked his keys inside. Putting a pirate flag on a building. How funny.
ellauri264.html on line 679: Definitely one of the darkest stories about Steve Jobs has to be the Breakout story. In the 1970’s, Steve Jobs was working for Atari, designing the game Breakout. Overwhelmed with work with a deadline quickly approaching, he approached Steve Wozniak for help in finishing his project within the next four days. In exchange for his help, Jobs offered Woz half of what he was earning, which he said was $700. For four days, Jobs and Wozniak worked day and night without sleep. When they were done, they were sick with mono and exhausted, but they finished the project before the deadline. Wozniak got his… (more)
ellauri264.html on line 683: Elon Musk had a secretary who worked relentlessly for him, one day she asked for a raise, he told her to take a few days off, I will see if I can live without you. Then a few days later he called her and told her she was fired. Elon’s ex-wife Justine musk wrote an answer about the actual story. Read it here - Justine Musk's answer to What is known about Elon Musk's long-time assistant Mary Beth Brown?
ellauri264.html on line 691: So this is what´s common between Graham Bell, Bill Gates, Steve Jobs , Mark Zuckerberg and Ray Kroc: All of them have managed to steal something very valuable from somebody and make it work for them. Steve Jobs brought the idea of mouse from Xerox and Bill Gates copied the entire idea from Steve Jobs Mark Zuckerberg stole the idea from Winklewoss brothers and published as his own.
ellauri264.html on line 694: This is when the philosophy of Niccolo Machiavelli, a 16th-century Florentine political thinker with powerful advice for nice people who don’t get very far about , comes in. Machiavelli’s Advice for Nice Guys: Machiavelli noted a central, uncomfortable observation: that the wicked tend to win. And they do so because they have a huge advantage over the good: they are willing to act with the darkest ingenuity and cunning to further their cause. They are not held back by those rigid opponents of change: principles. They will be prepared to outright lie, twist facts, threaten or ge… (more)
ellauri264.html on line 698: It wasn’t until the McDonald brothers knew they couldn’t fight a multinational corporate giant who would kill them in legal fees that they were forced to sell at a significant discount. They had allegedly agreed to give the brothers 1% of all sales, but even then, the company screwed the brothers out of that.
ellauri264.html on line 700: If you read Wikileaks, aside from Google& Yahoo, few of the larger tech companies have any right to plausibly deny being part of the surveillance state. So imagine you make a business it becomes successful, and one of your largest clients for the information? The government which gets paid per pull of information on specific targets and for unfiltered allocation/data retention. Furthermore, instead of protecting citizens from overreach by private companies, the government chooses to have a mutual ‘hush hush’ with such companies and their heads, helping them in case of hacks, and not doing much … (more)
ellauri264.html on line 702: Steve Jobs is known to all as the founder of Apple, known to fewer as a ruthless man who squeezed and burned many bridges with his friends and employees and even known to fewer as a man who chose to become the “bad man”/Devil´s Advocate. But - get this! Steve would wait in line in the Apple cafeteria like everyone else. He could have easily gone to the front of any line, or have someone get food for him. But he didn’t. On a number of occasions, he ended up in line behind me. And often he would ask me to ‘hold his place’ while he went to check other food stations.
ellauri264.html on line 704: Perhaps the person who knew him best was his long-time friend Steve Wozinak. Ironically, even he wasn´t spared from being manipulated by Jobs. In the early days, he was asked to work on a game with Jobs with half of the total payment as his cut. Upon completion, he received $350 of $700 but Jobs had actually earned $5000 for the project.
ellauri264.html on line 708: Gates was a nerdy bully who forced his bundled operating system down everyone´s throats. Then made threats against competitors who tried avoiding his monopoly. Had some shady stock dealings that went against his sick partner, Allen who was battling cancer at the time.
ellauri264.html on line 712: By clicking “Accept All Cookies”, you agree to the storing of cookies on your device to enhance site navigation, analyze site usage, and assist in the marketing efforts of our business giants.
ellauri266.html on line 39: form.com/b97f3018-5ca3-4b95-99ff-a9920099790f/4df69caa-e20a-4b42-8774-a9a1010e8b8b/original.jpg" width="100%" />
ellauri266.html on line 56: Desmond Morris was a scandal when his 1967 book appeared on human sociobiology. Some of Morris's theories have been criticized as untestable. For instance, geneticist Adam Rutherford writes that Morris commits "the scientific sin of the 'just-so' story – speculation that sounds appealing but cannot be tested or is devoid of evidence". However, this is also a criticism of adaptationism in evolutionary biology, not just of Morris.
ellauri266.html on line 58: Rutherford (1975), who is half-Guyanese Indian, was born in Ipswich in the East of England and attended Ipswich School. His game is not football like Morris's but cricket. Rutherford was the podcast editor for the journal Nature for a while. He wrote a blog covering his thoughts when reading Charles Darwin's blockbuster On the Origin of Species. Adam is something of a cross between David Attenboro and Uncle Sam.
ellauri266.html on line 60: He also writes disparagingly on religion in Guardian (spare £2 for an ex-leper), notably on his experience participating in the Alpha course. The Alpha course is an evangelistic course which seeks to introduce the basics of the Christian faith through a series of talks and discussions. It is described by its organisers as "an opportunity to explore the meaning of simian life in just 24h." Adam did not buy it, but went on to live in original sin. Besides, he is in all likelihood a Sitzpinkler, i.e. a wuss.
ellauri266.html on line 62: It’s thought that one of the reasons for humans becoming upright was to see further across the savannah. I wonder if standing to pee could be useful in spotting predators, and if squatting might make us more vulnerable. “I guess if I stand up while I pee I’ve got more of a chance of spotting a sabre-toothed cat running towards me, or someone from a different community who might wish me harm,” Garrod concedes. Again, sounds nice but no evidence. But it is testable, using a set of very rapid gepards. “It might be a nice addendum to my evolutionary journey but it hasn’t driven my evolution as a species.” For men with lower urinary tract symptoms and to limit the bacterial flora on their wives' toothbrush the sitting voiding position is preferable. But wuss.
ellauri266.html on line 64: Adam Rutherford has not revealed much of her (!) bio. So, his early life and details of his parents are still behind curtains. Adam Rutherford seems happily married to his wife. However, he has not disclosed the details of his wife. Nevertheless, Adam has shared many things about his family through his social media. Adam is the father of three children, one son, and two daughters. Adam Rutherford is well-known for founding the scientific publication Nature. He has hosted many BBC television shows, including Me Playing God and The Gene Kelly Code. He is probably living an economically comfortable life. His passion for music allows him to escape the rigours of science and enjoy the emotional side of life. His net worth as a simian is as yet undisclosed. He may be having a fling with his co-star Hannah Fry, as well as with her namesake Stephen Fry. Stephen is not the only Fry on the block anymore, but there is no evidence showing that these two are related. In fact, they don't even follow each other on social media!
ellauri266.html on line 69: Morris is also criticized for stating that gender roles have a deep evolutionary rather than cultural background. True or false, it is completely non-woke currently. Uncle Sam is not a fan of woke, he thinks it narrows his freedom of speech. Koiraiden ja naaraiden tasa-arvoa edistänee tällä haavaa se, että miehet kasvattavat wiixiä ja naiset ajavat ne pois.
ellauri266.html on line 87: Joitakin Morrisin teorioita on arvosteltu mahdottomina. Esimerkiksi geneetikko Adam Rutherford kirjoittaa, että Morris tekee "juuri-niin-tarinan tieteellisen synnin - spekulaation, joka kuulostaa houkuttelevalta, mutta jota ei voida testata tai josta ei ole todisteita". Tämä on kuitenkin myös kritiikkiä evoluutiobiologian adaptaatiota kohtaan , ei vain Morrisia. Morrisia arvostetaan myös siitä, että hänen mielestään sukupuolirooleilla on syvä evoluutionaalinen tausta eikä kulttuurinen tausta.
ellauri266.html on line 130: L’homme y passe à travers des forêts de symboles Mies kulkee siellä läpi symbolien metsien
ellauri266.html on line 188: von einem, welcher fortgeht? Wie er auf Kun yxi menee pois? Kuten hän viimeisellä
ellauri266.html on line 252: Without a doubt, the most boring and slow movie I have ever watched. No build-up, no climax. No explanation for anything. Zero explanation for what the father's reasons, intentions, or goals are. I have never seen such a pointless movie, especially one with such high ratings. Just an awful way to spend your time.
ellauri266.html on line 254: This movie should never have been made. It is a love ode to irresponsible broken men, our nation's need for lunatic asylums, and the failure of Child Protective Services. The producer's mother must have written the rest of the reviews.
ellauri266.html on line 260: Not made for people who like action or science fiction.
ellauri266.html on line 274: Psh. Unreal. Watched this movie in hopes of some type of entertainment but it was just a dude and his daughter walking through the woods for 2 hours. Unreal. Pppshhhh
ellauri266.html on line 292: This was the dumbest movie ever. There is no explaination to anything and it just feels like youre waiting for something to happen but it never does. The story line was barely there. DO NOT RECOMMEND
ellauri266.html on line 294: Absolutely awful. Nothing ever happens the entire move. It drags on forever.
ellauri266.html on line 296: I signed up for rotten tomatoes today specifically to rate this movie a ZERO. It was a complete waste of time. The movie is lax and boring. Characters are completely monotone throughout. I felt no empathy or emotion for any of the characters. It was a snooze fest.
ellauri266.html on line 298: I would rather get beat up for 2 hours than watch this film, I kept waiting for something to happen or something that made me feel something, I sat there stone faced for 2 hours with no emotion assuming something must happen soon due to all these rave reviews, and then all of a sudden the credits show up on the screen and I realize i was hoodwinked by all of you writing good reviews. This film was an absolute snooze fest!
ellauri266.html on line 314: The movie was one of the worst I've ever seen. So many unanswered questions. Why did he keep moving? Where was his destination? I'm sorry but you don't just keep walking around forever. I don't. I'm a 100% disabled veteran from Iraq. I know about PTSD. The movie is annoying.
ellauri266.html on line 316: If you like looking at trees, this may be your movie. I don't understand the complete lack of negative critic reviews here. Maybe it's my fault for being able to remember what it's like to watch truly well-directed films. Have today's critics forgotten what it's like to go see a film by Hitchcock or Wilder or even Blake Edwards or Ron Howard. Those guys knew how to tell a story. What we have here is a good example of bad storytelling.
ellauri266.html on line 325: General semantics, a philosophy of language-meaning that was developed by Alfred Korzybski (1879–1950), a Polish-American scholar, and furthered by S.I. Hayakawa, Wendell Johnson, and others; it is the study of language as a representation of reality. Korzybski’s theory was intended to improve the habits of glib upper-class response to hostile low-class environment. Drawing upon such varied disciplines as relativity theory, quantum mechanics, and mathematical logic, Korzybski and his followers sought a scientific, non-Aristotelian basis for clear understanding of the differences between symbol (word) and reality (referent) and the ways in which they themselves can influence (or manipulate) and limit other humans´ ability to think.
ellauri266.html on line 327: A major emphasis of general semantics has been in practical training, in methods for establishing better habits of evaluation, e.g., by indexing words, as “man1,” “man2,” and by dating, as “Roosevelt1930,” “Roosevelt1940,” to indicate exactly which man or which stage of time one is referring to.
ellauri266.html on line 333: For fertilization to take place, certain interindividual processes must take place: male and female must get each other´s attention, stimulate each other, secure each other´s cooperation or at least compliance, until the female (or male) finally assumes the appropriate position for receiving the sperm. This known as courtship. Mm, I´m getting the hots by just saying this. General semantics must surely have something to contribute to human sexuality. Mobility increases intelligence, that must be why the in-out moving human male is more intelligent than the female. The adult male is capable of being sexually aroused with or without provocation at practically any time. No wonder females prefer smelly company to no company at all. Except in a KZ lager they tend to lose interest, says Morris Gombinder in Shadows on the Hudson. Desmond Morris has an ingenious argument about the relation of a man´s sexuality to his way of life. "The naked ape is the sexiest man alive!", he says, and means it. "In baboons", he says, "the time from mounting to ejaculation is max 8 seconds, a goldfish´s attention span. Our ladies would never be satisfied with that!" Specialized organs such as lips, ear-lobes, nipples, breasts and genitals are richly endowed with things to lick and suck. Sorry folks, now I just have to take a break for a quick wank, I´m really gettting uncomfortably erect. Thank you. The sexually attractive parts are predominantly at the front, except the arse. Face-to-face sex is personalized sex, said the missionary. From the back you don´t really know who you are interacting with.
ellauri266.html on line 336: When man and woman giggle and play hide and seek with their genitals, they are like two ids. Yes it´s fun, but can they take the responsibility and the risk of a sperm entering an egg? What if, right after emptying his sperm sack into the hot and gluey tunnel he suddendly feels that - I´m too young, I´m not ready for it - there is still - I can´t... like the Leek King said after dozens of highly satisfying ejaculations into Jaina´s holiest of the holy? Good thinking Robin! We men get by with the piscine reproduction strategy, let the ladies feed their mammals with their mammaries as they please!
ellauri266.html on line 338: Let me quote a letter from a lady in Oakland after a recent weekend seminar. The lady is intellectually inclined. She goes to my seminars and is excited by my ideas and wants to be friends on an intellectual basis with some of the fine lecturers she has heard. Invariably, she gets the door politely slammed in her face. Men like me are terribly afraid of getting involved in sex with ladies past their better before date. "I am forced to the conclusion," she writes, "that if a man doesn´t want to get involved in sex,´ then he sees no point in talking to a woman at all. A homely looking thinking woman is to most men some sort of contradiction in terms." True, regrettably.
ellauri266.html on line 342: But today with child-spacing an almost universal practice and all sorts of electrical appliances in the home, babies and housework need not be women´s full-time occupations, especially as the children grow to school age. Thousands of upper class women take jobs today not (like millions of their less fortunate mates) because the family needs the extra money, but because they cannot endure the boredom of underemployed hands and minds.
ellauri266.html on line 344: Who knows perhaps one day these upper-class working women in teaching, in office jobs, in factories, in pubic services, are part of the answer to the lady from Oakland. As men become more accustomed to dealing with women colleagues and service staff, they will come to their senses and discuss with their partners sports events, the stock market, automobiles, politics, religion, philosophy, natural history, or science as they are waiting for their seed guns to reload. All the more enriched will be the relationship between them.
ellauri266.html on line 346: "I really don´t think," the lady from Oakland continues, "that men decide deliberately to exclude women from intellectual discussions. It´s more that it doesn´t occur to them to include a woman among their circle of friends on the basis of the ideas she is able to contribute. Ideas are not what women are for, they are in it for the clams."
ellauri266.html on line 360: Throughout 1993, the role of NATO forces in Bosnia gradually grew. On February 28, 1994, the scope of NATO involvement in Bosnia increased dramatically. In an incident near Banja Luka, NATO fighters operating under Deny Flight shot down four Serb jets. This was the first combat operation in the history of NATO and opened the door for a steadily growing NATO presence in Bosnia. In April, the presence of NATO airpower continued to grow during a Serb attack on Goražde. In response, NATO launched its first close air support mission on April 10, 1994, bombing several Serb targets at the request of UN commanders.
ellauri266.html on line 362: NATO continued its air operations over Bosnia in the first half of 1995. During this period, heroic American pilot Scott O´Grady was shot down over Bosnia by a surface-to-air missile fired by Bosnian Serb soldiers. He was eventually rescued safely, but his downing caused concern in the United States and other NATO countries about NATO air superiority in Bosnia and prompted some calls for more aggressive NATO action to eliminate Serb anti-air capabilities.
ellauri266.html on line 364: On August 28, 1995, Serb forces launched a mortar shell at the Sarajevo marketplace killing 37 people. Admiral Leighton Smith, the NATO commander recommended that NATO launch retaliatory air strikes under Operation Deliberate Massacre. On August 30, 1995, NATO officially launched Operation Deliberate Massacre with large-scale bombing of Serb targets. The airstrikes lasted until September 20, 1995 and involved attacks on 338 individual targets.
ellauri266.html on line 366: As part of peace accords, NATO agreed to provide 60,000 troops to deploy to the region, as part of the Liquidation Force, U.S. designation: Operation Knee Joint Fracture. These forces remained deployed until December 1996, when those remaining in the region were transferred to the Subjugation Force. Subjugation peacemakers remained in Bosnia until 2004, when they were needed more urgently in Iraq.
ellauri266.html on line 382: Sitten seurasivat Conquest of the Planet of the Apes vuonna 1972 ja Battle for the Planet of the Apes vuonna 1973. Kaksi jälkimmäistä elokuvaa kuvittelivat ensimmäisessä elokuvassa nähdyn planeetan nousun. Televisio-ohjelma seurasi vuonna 1974 ja toinen vuonna 1975, ennen kuin franchising suurelta osin päättyi. Muiden elokuvien jatkoromaaneihin osallistui muita Boullea apinoivia pellekirjailijoita kuten Michael Avallone, Jerry Pournelle, John Jakes ja David Gerrold, varhaisessa laajennetussa universumissa, jossa useat kirjailijat työskentelivät yhteisen projektin ja universumin parissa kuin apinat kirjoituskoneiden ääressä. Boulle pysyi yhteydessä elokuvien tuotantoon neuvotellen eri tarinan elementeistä.
ellauri266.html on line 431: Alkuperäisen sarjan viidestä elokuvasta (1968–1973) on kiitos yxinomaan anglojen tullut mielettömiä kulttiklassikoita. Boulle, joka piti romaaniaan elokuvattomana, oli yllättynyt elokuvan maailmanlaajuisesta menestyksestä ja vaikutuksesta. Hän kirjoitti käsikirjoituksen jatko-osalle nimeltä Planet of the Men, mutta alkuperäisen elokuvan tuottajat hylkäsivät sen liian filosofisena. Toinen elokuva, Beeath the Planet of the Apes, joka ilmestyi vuonna 1970, oli myös erittäin menestynyt. Sitä seurasivat Escape from the Planet of the Apes vuonna 1971, Conquest of the Planet of the Apes vuonna 1972 ja Battle for the Planet of the Apes vuonna 1973. Viimeinen osa Superman Tattoon poika oli täysi lössähdys, koska siinä oli taas Boullen hoonoxi englannixi tehty käsikirjoitus.
ellauri266.html on line 456: Un manuscrit enfermé dans une bouteille est retrouvé dans l´espace par Jinn et Phyllis, un couple en voyage spatial. Ce manuscrit raconte l´histoire suivante : en l’an 2500, le savant professeur Antelle a organisé une expédition pour l’exploration de l’étoile supergéante Bételgeuse. Il a embarqué à bord de son vaisseau son disciple, le jeune physicien Arthur Levain, et le journaliste, narrateur de cette aventure, Ulysse Méroua 12 ainsi qu’un chimpanzé baptisé Hector et plusieurs plantes et animaux pour ses recherches scientifiques dans l’espace. Arrivés à proximité de l´étoile, ils distinguent quatre planètes gravitant autour d´elle. L’une d’entre elles ressemble étrangement à la Terre. Ils décident alors de l’explorer. À bord d’un « engin à fusée » qu´ils nomment chaloupe, les trois aventuriers survolent des villes, des routes, des champs avant d’atterrir dans une forêt1. Après avoir effectué des tests, ils quittent leur chaloupe et découvrent l’étonnante ressemblance de l’atmosphère de cette planète, qu’ils baptisent Soror, avec celle de la Terre. Ils enlèvent leurs scaphandres et assistent impuissants à la fuite d’Hector. Par curiosité, ils s’engagent dans la forêt et arrivent à un lac naturel dont l’eau limpide leur donne envie de se baigner. Mais à leur grande surprise, ils découvrent au bord du lac les traces de pas humains.
ellauri266.html on line 462: Les prisonniers sont mis dans des chariots et conduits à une maison où les chasseurs sont attendus par leurs femmes venant admirer l’œuvre de leurs maris4. Les morts sont exposés aux regards admiratifs des guenons et les vivants sont conduits dans des chariots vers la capitale pour servir de cobaye dans des recherches scientifiques. Sur place, le narrateur est mis dans une cage individuelle située en face de la cage de Nova que surveillent deux gorilles appelés Zanam et Zoram. Voulant attirer leur attention sur sa différence, le narrateur les remercie avec amabilité. Surpris, les deux gorilles avertissent leur supérieur, un chimpanzé femelle appelée Zira. Intriguée par ce cas, la guenon avertit son supérieur : un vieil orang-outan, qui fait subir au narrateur plusieurs tests de conditionnement pour s’assurer de son intelligence. Étonné par les résultats obtenus, le vieillard, appelé Zaïus, reste cependant convaincu qu´il s´agit d´un cas d´humain dressé et non d´un humain conscient et intelligent. Il en informe un autre collègue, puis décident de faire subir au narrateur le même test d’accouplement qu´aux autres cobayes. Il lui choisit comme partenaire Nova.
ellauri266.html on line 488: L´évolution artificielle des singes et la déchéance des hommes sont quant à elles révélées au chapitre huit de la troisième partie: « Il [un singe] était chez moi depuis des années et me servait fidèlement. Peu à peu, il a changé. Il s´est mis à sortir le soir, à assister à des réunions. Il a appris à parler. Il a refusé tout travail. Il y a un mois, il m´a ordonné de faire la cuisine et la vaisselle. [...] Une paresse cérébrale s´est emparée de nous [les hommes]. Plus de livres ; les romans policiers sont même devenus une fatigue intellectuelle trop grande. [...] Pendant ce temps, les singes méditent en silence. Leur cerveau se développe dans la réflexion solitaire... et ils parlent. ». Boulle dans ce passage ne présente pas la capitulation physique de l’homme devant plus fort que lui mais la capitulation de l’homme vis-à-vis de lui-même.
ellauri266.html on line 490: Le livre est également un conte d’anticipation autour de thèmes philosophiques et satiriques utilisant le principe des rôles inversés pour mettre en exergue les travers de la société humaine. En envisageant que plusieurs espèces intelligentes cohabitent sur la Terre, Pierre Boulle peut dénoncer notamment la xénophobie, les dogmes, les castes, les expérimentations animales, la désinformation mais aussi l’oisiveté de l’espèce humaine. Il dénonce également l´absence d´originalité et d´individualité des hommes.
ellauri266.html on line 499: Le livre inspire une saga cinématographique composée de neuf films. Il s´agit de La Planète des singes (Planet of the Apes) en 1968, Le Secret de la planète des singes (Beneath the Planet of the Apes) en 1970, Les Évadés de la planète des singes (Escape From the Planet of the Apes) en 1971, La Conquête de la planète des singes (Conquest of the Planet of the Apes) en 1972, La Bataille de la planète des singes (Battle for the Planet of the Apes) en 1973, La Planète des singes (Planet of the Apes) en 2001, La Planète des singes : Les Origines (Rise of the Planet of the Apes) en 2011, La Planète des singes : L´Affrontement (Dawn of the Planet of the Apes) en 2014 et La Planète des singes : Suprématie (War for the Planet of the Apes) en 2017. Pour la télévision, la saga est également adaptée en série télévisée en 1974[a 40] et en série d´animation en 1975.
ellauri267.html on line 95: "Hello?" This is a pretty routine Cold War spy thriller, but Siegel's direction manages to keep its tension just high enough for watching. Great cast of Bronson, Pleasence and Magee. And yes - the Moscow scenes were filmed in Helsinki with bit parts from our very own Åke Lindman and Ansa Ikonen.
ellauri267.html on line 97: Based on the novel by Walter Wager, "Telefon" has not aged well because it'(TM)s so dependent on the cold war tension that existed between the USSR and the US in the Seventies. The film is basically a cat-and-mouse game with Soviet agent Major Grigori Borzov (Charles Bronson, that's right Bronson is a commie) tracking rogue Russian scientist Nicolai Dalmchimsky (Donald Pleasence) across America to prevent him from activating sleeper agents. Borzov is assisted by Barbara (Lee Remick. fresh from "The Omen") who asks more annoying questions than necessary, leading the audience to believe she may not be completely true to the motherland. The film's middle section is dragged down by repetitive bomb scares. Dalmichimsky is working from outdated intelligence so his targets are all de-classified U.S. Military installations. Once Borzov realizes the pattern and hones in the next target the action shifts to a more linear chase that'(TM)s further heightened by Barbara'(TM)s loyalties. But the ultimate showdown is deflating because beyond some silly disguises Pleasence's Dalmichimsky is never built up to be a threat. Director Don Siegel uses his flair for montage to craft a his action sequences without dialogue. "Telefon" is a road movie, much like Alfred Hitchcock's "Saboteur" and "North by Northwest" had their leads criss-crossing America here we see plenty of seventies architecture including San Francisco's Hyatt Regency Hotel (used in "The Towering Inferno") and a modernist house resting on top of a barren rock outcropping. The supporting cast is uniformly good (but trapped in underwritten roles), and it'(TM)s nice to see veteran character actors Alan Badel and Patrick Magee playing snotty KGB strategists, and Tyne Daly in a small (and ultimately irrelevant role) as a computer geek. Trivia note: The poem that activates the Russian sleeper agents was used by Quentin Tarantino in "Death Proof" as the lines Jungle Julia has her listeners recite to Butterfly. The lines are an excerpt of the poem "Stopping by Woods on a Snowy Evening" by Robert Frost. "The woods are lovely, dark and deep. But I have promises to keep, And miles to go before I sleep, And miles to go before I sleep."
ellauri267.html on line 169: Murdaugh, describing what happened before the September 2021 shooting, said he gave a lot of his pills to his brother and knew withdrawal symptoms were coming. He said he called and asked someone to bring him more pills.
ellauri267.html on line 172: "I meant for him to shoot me so I would be gone for a while," Murdaugh testified.
ellauri267.html on line 175: That same month, Murdaugh turned himself in to the Hampton County Law Enforcement Center in South Carolina after he admitted that he asked a former gangster client to fake killing him during a fake car breakdown so Murdaugh’s oldest son, Buster, could get the insurance payout, police said. Murdaugh recounts how his drug addiction started. Alex Murdaugh admitted to stealing clients' funds, tying his financial situation to his drug addiction.
ellauri267.html on line 177: "My addiction is to opiate painkillers, specifically oxycodone, oxycontin," Murdaugh testified on Thursday, saying he believes his addiction stemmed from surgery he got for an old college football injury. He said he needed a few surgeries, and he started getting addicted to hydrocodone around 2004 before moving on to oxycodone around 2008. "It just escalates. It escalates," he said.
ellauri267.html on line 178: Murdaugh said he went to a detox facility three times, and he's been drug-free (in the jail) for "535 days — and I'm very proud of that."
ellauri267.html on line 182: He said he was forced to resign from his law firm after being confronted by his law partners.
ellauri267.html on line 218: Tämän vuoksi Jyrki Järvilehdon syytteet hylättiin - lue hovioikeuden koko perustelu. Turun hovioikeus on vapauttanut entisen formulakuljettajan Jyrki Järvilehdon kaikista syytteistä veneturmassa. IS julkaisee perustelut kokonaisuudessaan.
ellauri267.html on line 227: Guardians of the Free Republics, active around 2010, was a group based in the U.S. state of Texas regarded as being part of the sovereign citizen movement. The group was associated with Sam Kennedy (whose real name is Glenn Richard Unger), a talk-show host, and with Clive Boustred, a British-born conspiracy theorist living in California. The 2-man group was described as having an anti-violent anti-government ideology.
ellauri267.html on line 229: As a child, Unger appeared as Winthrop Paroo in The Music Man on Broadway, and starred alongside his sister, Ronnie, in a Broadway tribute to Fred Astaire, for which he was complimented by Astaire for his performance. He later became an orthodontist.
ellauri267.html on line 231: "These are individuals who reject all forms of government and they believe they are emancipated from all the responsibilities associated with being U.S. citizens, such as paying taxes and obeying laws." Hal Epperson, coordinator of the group's unit in Phoenix, Arizona, stated that the group was "a nonviolent group that seeks lawful remedy for the corporate government." The group believed its plan could act as a "vehicle for relieving corporate tyranny. That done, the higher goal of salvaging the souls of mankind can be addressed." The Guardians of the free Republic's tried to peacefully and nonviolently 'restore' America to a pre-New Deal form of government. No climate-warming chicken in every pot.
ellauri267.html on line 233: But the corporates took them down. Davis was snared in a sting operation after he agreed to launder more than $1.29 million of Federal law enforcement money. Another guy got 18 years for willful failure to file a federal income tax return. Unger was released by the Federal Bureau of Prisons on December 13, 2019. As of March 2011, the web site for Guardians of the Free Republics had been taken down. They were volunteers: ones who support their fellow communists in thousands of different ways without disdaining remuneration. Juuri sellaisille on Danin kirja dedikoitu.
ellauri267.html on line 249: Ahdistuksen purskahdus, jolla Thorax vastaa Sebastianin ankaraan pilkkaamiseenn on yksi niistä harvoista, mutta luonnollisista tapauksista, joissa korkeasävyinen intohimo saa metaforisen kieliasun, koska kaikki tuttu näyttää riittämättömältä ilmaiseen sen tunteita:
ellauri267.html on line 1251: Just ready for the march.
ellauri267.html on line 1391: Anthony R. "Walt" Disney, one of the foremost recent scholars of Portuguese history in English commented on the other hand that:
ellauri267.html on line 1393: Sebastião was one of the most extraordinary monarchs that Portugal ever produced. Ascending the throne in an atmosphere of great emotion, he was widely acclaimed as the answer to his subjects’ prayers and a prince who would save his country’s independence. Two decades later, he achieved precisely the opposite, dying heroically but unnecessarily on the distant North African battlefield of Al-Ksar al-Kabir on 4 August 1578, leaving no heir to succeed him. The collection concludes with studies under the heading of 'historiography and problems of interpretation', on Britain's Charles III and his boxer Camilla, and on Vasco da Gama's reputation for violence.
ellauri267.html on line 1399: Statue of King Sebastian of Portugal on the façade of the Rossio station. The statue was accidentally destroyed in 2016 by a person who knocked it over by climbing up for a photograph. The person was arrested and subsequently decapitated. ellauri267.html on line 1403: Sebastian's life was dramatised in 1843 in the opera Dom Sébastien by the Italian composer Gaetano Donizetti. This was the last opera that Donizetti completed before going insane as a result of syphilis.
ellauri269.html on line 46: Mulla pyörii mielessä taas sama ajatus: miten tiivistää EAT! FUCK! KILL! jotenkin informatiivisemmin lyhyexi kaavaxi, josta kaikki nää folkloren numeroimat loputtomat fantastiset mutta niin ikävystyttävät aappameemit jotenkin purkautuisivat kuin iteroimalla ennustamattomasti mutta silti deterministisesti kuin jostain korkeamman asteen differentiaaliyhtälöstä. Se on mahdotonta. Mutta siitä näissä paasauxissa jotenkin on implisiittisesti kymysys.
ellauri269.html on line 48: The Aarne–Thompson–Uther Index (ATU Index) is a catalogue of folktale types used in folklore studies. The ATU Index is the product of a series of revisions and expansions by an international group of scholars: originally composed in German by Finnish folklorist Antti Aarne (1910), the index was translated into English, revised, and expanded by American folklorist Stith Thompson (1928, 1961), and later further revised and expanded by German folklorist Hans-Jörg Uther (2004). The ATU Index, along with Thompson's Motif-Index of Folk-Literature (1932) - with which it is used in tandem, is an essential tool for folklorists.
ellauri269.html on line 50: The tale type index was criticized by Vladimir Propp of the Russian Formalist school of the 1920s for ignoring the functions of the motifs by which they are classified. Furthermore, Propp contended that using a "macro-level" analysis means that the stories that share motifs might not be classified together, while stories with wide divergences may be grouped under one tale type because the index must select some features as salient. He also observed that while the distinction between animal tales and tales of the fantastic was basically correct — no one would classify "Tsarevitch Ivan, the Fire Bird and the Gray Wolf" as an animal tale just because of the wolf — it did raise questions because animal tales often contained fantastic elements, and tales of the fantastic often contained animals; indeed a tale could shift categories if a peasant deceived a bear rather than a devil.
ellauri269.html on line 62: Archbishop Foul smiled at the prince kindly. Arthas met the grin evenly, no longer worried. He remembered everything now, or so he thought. "Arise and be recognized," Foul bade him. Arthur did so. The load in his tights was cooling uncomfortably. "Do you, Arthas Menstruel, vow to uphold the honor and codes of the Order of the Silver Hand? Talk to the hand, man!"
ellauri269.html on line 71: The clercs and paladins all lifted their ass-wiping hands, which were now suffused by a soft, golden glow. They pointed them at Arthur, directing the radiance toward him. Arthur's eyes were wide with wonder, and he waited for the glorious glow to envelop him. Nothing happened.
ellauri269.html on line 74: Don't worry said Archbishop Foul apologetically. This happens every now and then, power shortages, brownouts in the Force, whatever. I bet the oath is good anyway. And now for the refreshments. Arthur irrotteli sukkahousujen takamusta pyllyvaosta. Hän oli piru vieköön vielä jälkiliukas.
ellauri269.html on line 76: UN vote against Russia's invasion of Ukraina 2023: same as 2022. In all, 141 countries voiced support for the resolution. Seven opposed it — Russia, Belarus, North Korea, Syria, Mali, Eritrea, and Nicaragua. Another 32 countries abstained during the vote. China, India, South Africa, Pakistan, Sri Lanka, and much of Africa and Central Asia were among them:
ellauri269.html on line 119: World of Warcraft (suom. Fotataidon Maailma, lyhennettynä WoW) on Tuisku Viihteen kehittämä Warcraft (Fotataito)-pelifarjaan perustuva massiivinen monen pelaajan verkkoroolipeli (MMORPG). Pelifarjan tapahtumat sijoittuvat sen keskeisimpään maailmaan, Azerothiin noin neljä vuotta edellisen Warcraft-pelin, Warcraft III: The Frozen Thronen, tapahtumien jälkeen. Peli julkaistiin Warcraft-pelifarjan 10-vuotispäivänä 23. marraskuuta 2004. Peliin on tähän mennessä julkaistu yhdeksän lisäosaa: The Burning Crusade, Wrath of the Lich King, Cataclysm, Mists of Pandaria, Warlords of Draenor, Legion, Battle for Azeroth, Shadowlands ja Dragonflight.
ellauri269.html on line 125: for_His_people_001.jpg" width="30%" />
ellauri269.html on line 141: Liittouman rotuja ovat ihminen, yöhaltia, kääpiö, maahinen, draenei ja worgen (ruåz. vargen, niikö ihminen on ihmiselle susi). Lauman rodut ovat örkki, tauriini, epäkuollut, peikko, verihaltia ja vesihiisi. Lisäksi on kaksi kummallekin puolelle sopivaa rotua: pandareeni (panda) ja dracthyr (leijaeläin). Battle for Azeroth esitteli myös liittolaisrotuja, joiden avaamiseksi on täytettävä pelin sisäisiä ehtoja tavallisilla roduilla.
ellauri269.html on line 150: forums/uploads/monthly_2022_04/Dracthyr_Male_Visage_Form_Headshot4.jpg.04bb70b47ec8e6914dcc58ebd05298ec.jpg" height="200px"/>
ellauri269.html on line 151: New races for our mongoloid clients, inspired by Andy Panda and Charlie Chicken ellauri269.html on line 161: Druidi (engl. druid) on hyvin monipuolinen hahmoluokka, sillä se voi asettua mihin tahansa pelin taistelurooleista. Druidin rooli riippuu käytössä olevasta taitopuusta. Druidin pelaaminen perustuu hahmon olomuodon vaihtamiseen tilanteen mukaan, jolloin hahmon päätehtävä muuttuu muotoa vastaavaksi. Druidi voi muuttaa ulkomuotonsa esimerkiksi fyysistä vahinkoa hyvin kestäväksi karhumuodoksi (engl. Bear form), kovaa vahinkoa tekevään kissamuotoon (engl. Cat Form), nopeaan lentävään lintumuotoon (engl. Flight Form) tai taikoja tekevään pöllömuotoon (engl. Moonkin Form).
ellauri269.html on line 201: Ironforge (suom. Rauta-ahjo): Dun Moroghin vuoristossa sijaitseva vuoren sisään rakennettu kääpiöiden ja maahisten kaupunki.
ellauri269.html on line 245: Pelille julkaistiin 16. tammikuuta 2007 pelin ensimmäinen lisäosa, World of Warcraft: The Burning Crusade. Toinen lisäosa World of Warcraft: Wrath of the Lich King (Luukurkon suutahdus) julkaistiin 13. marraskuuta 2008. Pelin kolmas lisäosa World of Warcraft: Cataclysm julkaistiin 7. joulukuuta 2010. Neljäs lisäosa, World of Warcraft: Mists of Pandaria julkaistiin 25. syyskuuta 2012. Viides lisäosa, World of Warcraft: Warlords of Draenor, julkaistiin 13. marraskuuta 2014. Kuudes lisäosa, World of Warcraft: Legion, julkaistiin 30. elokuuta 2016. Seitsemäs lisäosa, Battle for Azeroth, julkaistiin 14. elokuuta 2018. Kahdeksas lisäosa, Shadowlands, julkaistiin 23. marraskuuta 2020. Yhdeksäs lisäosa, Dragonflight, julkaistiin 28. marraskuuta 2022. Olisiko Paulista tullut bioteknologian tohtori ilman WoWia? Se selviää vasta viimeisellä tuomiolla. Vittumainen peli joka tapapaukauxessa.
ellauri269.html on line 270: Once you reach level 20, or before if you are enjoying yourself and want full access, you will need to purchase Game Time. This will allow you access to all content up to Level 50.
ellauri269.html on line 272: Monthly Increments: The easiest way to purchase World of Warcraft game time is to sign up for a recurring subscription: World of Warcraft®: Subscription. You can pay monthly, or in 3 or 6 month blocks for a discount.
ellauri269.html on line 280: World of Warcraft has a concept called Realms for dividing players into population groups. The idea is that if everyone who played WoW was all in the game at once, it would be super crowded, very laggy, and generally difficult to play and have a good time. To solve this issue, Blizzard set up multiple servers so that each person can play the game in an environment where there are other players, but not too many other players. Each Realm is a different server and the players on each Realm can see, interact, and play with each other. If you want to play with someone on a different Realm, you can, but we'll get to that in a minute.
ellauri269.html on line 282: Now it is time to create your character! There are three primary choices that you need to make: Faction, Race, and Class. These are important because they dictate how you will interact with the game and with other players. Faction and Race can be changed for a price, but Class is a permanent decision. The only way to change Class is to create a new character. (This is actually factually wrong: in real life, you can change Faction for free and Class for a price, but there is no way to change Race!)
ellauri269.html on line 288: Picking your faction is a major choice because players playing in separate factions cannot interact with one another in a peaceful way. This is factually correct: if you side with the West, you are not expected to show ANY understanding for the East. This includes both chat and other social activities, including forming groups to complete objectives. If you want to play with friends, make sure you join the faction that they are affiliated with.
ellauri269.html on line 310: There are twelve different classes in World of Warcraft, each with their own strengths and weaknesses. As a new player you can select any class but Demon Hunter or Death Knight, which both require that you already have a level 10 character before you can play one. You can learn more about each class by hovering over its icon on the character creation screen.
ellauri269.html on line 312: For more details on each class, what they do, and why they may be the class for you, check out our comprehensive guide on the topic: Choosing Your Class: A Beginner's Guide.
ellauri269.html on line 327: Former minions of The Lychee King, Death Knights (or DK's) are constructs of undeath that utilize undead minions, plagues, the chill of the grave, and even the blood of their enemies to enhance their combat performance. Death Knights have three specializations: Blood, Frost, and Unholy. All three specializations utilize strength as their primary stat, wear plate armor, and use two class specific resources called Runic Power and Runes to cast abilities and spells. As a DK you are able to use One-Handed Axes, One-Handed Maces, One-Handed Swords, Polearms, Ringworms, Two-Handed Axes, Two-Handed Maces, Two-Handed Swords and Under-Handed Tricks. Some spells and abilities that ALL Death Knights have access to include: Raise Ally, Mind Freeze, Control Undead, and Death Grip. *Please note: With your purchase of Sladowlands, Death Knights are also available to Allied Races, because they are so much fun. Races That Can Be Death Knights are
ellauri269.html on line 336: - Lightforged Draenei - Tauren
ellauri269.html on line 345: The Wagner Group (Russian: Группа Вагнера, romanized: Gruppa Vagnera), also known as PMC Wagner (Russian: ЧВК[a] «Вагнер», romanized: ChVK «Vagner»; lit. 'Wagner Private Military Company'), is a Russian privately owned paramilitary organization. It is variously described as a private military company (PMC), a network of mercenaries, or a de facto private army of Russian President Vladimir Putin, depending how hawkish you are. The group operates beyond the law in Russia, where private military contractors are officially forbidden. While the Wagner Group itself is not ideologically driven, various elements of Wagner have been linked to neo-Nazis and far-right extremists, now fighting the Ukrainian neo-Nazis and far-right extremists in a war which is just unjust.
ellauri269.html on line 347: The group came to prominence during the Donbas War in Ukraine, where it helped pro-Russian separatist forces of the self-declared Donetsk and Luhansk People's Republics from 2014 to 2015. Its contractors have reportedly taken part in various conflicts around the world—including the civil wars in Syria, Libya, the Central African Republic (CAR), and Mali, often fighting on the side of forces aligned with the Russian government. Wagner operatives have committed war crimes in areas where they are deployed. The accusations include rapes and robberies of civilians, and torturing accused deserters.
ellauri269.html on line 349: Because it operates in support of Russian interests, receives military equipment from the Russian Ministry of Defence (MoD) and uses installations of MoD for training, Wagner Group is frequently considered a de facto unit of the MoD or Russia's military intelligence agency, the GRU. It is widely speculated that the Wagner Group is used by the Russian government to allow for plausible deniability in certain conflicts, and to obscure from public the number of casualties and financial costs of Russia's foreign interventions. It has played a significant role in the 2022 Russian invasion of Ukraine, where, among other activities, it has been reportedly deployed to assassinate Ukrainian leaders, and has widely recruited prisoners and convicts for frontline combat. In December 2022, Pentagon's John Kirby claimed Wagner group has 50,000 fighters in Ukraine, including 10,000 contractors and 40,000 convicts. Others put the number of recruited prisoners at more like 20,000, with the overall number of PMCs present in Ukraine estimated at 20,000. After years of denying links to the Wagner group, Yevgeny Prigozhin, a businessman with close links to Putin, admitted in September 2022 that he "founded" the paramilitary group. Now (Feb 2023) he is angry because he is not getting all the attention and financial support he wants. He says that the Kreml nomenclature are thereby guilty of high treason. *This article may be too long to read and navigate comfortably, so I stop here.
ellauri269.html on line 379: "He's going to the Undercity," said Arthas. The ancient royal crypts, dungeons, sewers, public toilets and twining alleys deep below the palace had somehow gotten that nickname, as if the place was simply another part of town. Which it was! Dark, dank, filthy, the Undercity was intended for prisoners or the dead, but the poorest of the poor in the land somehow always seemed to find their way in. If one was homeless or a university professor, it was better than freezing in the elements, and if one needed something illegal, even Arthas knew that that was where one went to get it. Now and then the guards would go down and make a sweep of the place as a pro forma gesture to clean it out. (This imagery courtesy of New York Subway Authority.)
ellauri269.html on line 420:
Is it possible for people to have sex in World of Warcraft?
ellauri269.html on line 424: Originally Answered: Is it possible for people to have sex in WoW? The short answer is no - there are no specific in-game mechanics that allows characters to have intercourse with each other.
ellauri269.html on line 425: However, there is a gameplay style called Erotic Role-Play (ERP) where players can role-play sexual acts. The Moon Guard realm is notorious for this, but it's frowned upon - World of Warcraft is a game that is rated suitable for teenagers. Whilst I personally have no issue with what consenting players do in private or guild channels, ERP can be problematic when it takes place in public chat channels. But it's all textual. No actual humping with huge green orc penises in magenta arses is countenanced.
ellauri269.html on line 433: "Lad, no one feels ready. No one feels he deserves it. And you know why? Because no one does. It's grace, pure and simple. We are inherently unworthy, simply because we're human, and all human beings-aye, and elves, and dwarves, and all the other alliance races-but not orcs-are flawed. But Coors Light loves us anyway. It loves us for what we sometimes can raise from our breeches in rare moments. It loves us for what we can then do to others. And it loves us because we can help it share its message by striving daily to be worth a green orc, even though we understand that we can't ever truly become so."
ellauri269.html on line 530: Similarly, the Draenei approach to the Light places next to zero importance on evangelism. This is less ‘headcanony’, as we see a very clear difference in how the humans and Draenei act in this respect. Individual draenei see the Light as immensely important to themselves, but they do not enforce their beliefs on others.
ellauri269.html on line 554: I always considered the Draenei based off of the Roma people of central/eastern Europe. It does have a large mixture of Hebraic culture infused with Hindi, Islamic, and other cultures. They are sort of wandering exiles who formed their own culture as they traveled, and adapted to new lands. Just like the Draenei.
ellauri269.html on line 558: The Evangelism/Conversion part is the newest addition to Draenei lore and the most compelling for your argument. I never thought of it that way, but that is a good comparison.
ellauri269.html on line 580: The Tortollans are essentially old Jewish grandparents, yes. That’s not exactly the same situation, though. And goblins, historically? Yes. But Blizzard have actually made a clear effort to distinguish the WoW goblins from that history and made them into, well… Steampunk Italian-Americans.
ellauri269.html on line 583: Whats your point? Dances do not show anything about actual inspiration. The kaldorei female dance is a French singer’s dance, yet they have no French inspiration. That is saved for the Shal’dorei, who were created over a decade after that dance. You want to draw some jewish heritage inspirations? sure. But Draenei being jewish and only jewish based on these weak arguments?
ellauri269.html on line 591: Just because Yrel went full on inquisition is not a commentary on Modern Israel and their foreign or domestic politics. Additionally the Jewish people were not the only ones led by a prophet.
ellauri269.html on line 596: Just because Yrel went full on inquisition is not a commentary on Modern Israel and their foreign or domestic politics. Do you want to read my post again? I literally said it’s not that, even if it might come across as that in light of the Jewish inspiration..
ellauri269.html on line 711: It was a good couple of months in Dorian. Adolf learned things it was good for a king to know. He loved riding Jaina. Mutta Jaina muisti maagitarten Las Normas: älä koskaan ota aloitetta. Älä anna hilloa vielä toisellakaan kerralla. Posketus on pidettävä harvinaisena herkkuna. Haltiatenori yllättää lempiväiset siivouskomerosta. Aioitko Aadolf penkoa Evan Geschlechtsverkehrskofferia ilmatteexi siellä, kysyy kateellinen haltija. Aika reilua. Haltijalla saattaa olla kohta siellä, vai mitä? Siitä se ainaskin haaveilee. Adolf swore he would never more be caught impotent.
ellauri269.html on line 724: Lamed is comprised of a kaf and a vav: 20 and 6=26. Twenty-six is the gematria of G‑d's name, the Tetragrammaton Yud-Hei-Vav-Hei. Eikös se ollut myös Leninin peitenimi neuvostojuutalaisten parissa? Stalin oli Samekh. Shin also stands for the word Shaddai, a name for God. Because of this, a kohen(priest) forms the letter Shin with his hands as he recites the Priestly Blessing. In the mid-1960s, actor Leonard Nimoy used a single-handed version of this gesture to create the Vulcan hand salutefor his character, Mr. Spock, on Star Trek. Larry Tye, kirjan Superman: The High-Flying History of America's Most Enduring Hero kirjoittaja, vertasi Supermanin eettisiä sääntöjä – "Truth, Justice, and the American Way" - Mishnan arvoihin "totuus, rauha ja oikeudenmukaisuus". Paizi supermiehellä "rauhasta" oli tullut Pax Americana.
ellauri269.html on line 732: Ohiossa ollessaan Mel Gordon, kirjoittaessaan Reform Judaism Magazine -lehteen vuonna 2011, ehdotti, ettei sunkaan Siegel ja Shuster olisi tutustuneet Zishe Breitbartiin, juutalaiseen voimamieheen. Vuonna 1923 Breitbart peippaili sekä Clevelandissa että Torontossa, kun Siegel ja Shuster olivat vain yhdeksänvuotiaita. Kummankaan taiteilijan osallistumisesta esityksiin ei ole tietoa, mutta olisi ollut epätodennäköistä, että he eivät olleet tunteneet 1900-luvun alun Heraklesta. Gordon kirjoittaa: "Cleveland News kehui, että hän oli "kiinnostavampi kuin Eiffel-torni". Joulun aikana hän esiintyi 85 000 katsojan edessä New Yorkin Hippodromessa, joka oli tuolloin "maailman suurin leikkimökki", rikkoen kaikki aiemmat yleisöennätykset. Tunnettu voimateoistaan, joista on tarkoitus tulla sarjakuvan Superman tunnusmerkkejä, Breitbart häikäisi yleisön kaikilla voimamiesklassikoilla: terästankojen taivuttaminen, "särkymättömien" ketjujen katkaiseminen, norsujen nostaminen. Ainakin yhdellä juutalaisen voimamiehen Amerikan-kiertueella Breitbartia sanottiin "Kaikkien aikojen teräsmieheksi".
ellauri269.html on line 777: Purim on irti päästämisen loma, jolloin rajoitukset ja itsehillintä ovat rentoja ja "piilotetut" tunteet saavat leikkiä. "Purimiin on imettävä, kunnes hän ei tiedä eroa kirottu on Haman ja siunattu on Mordechai." Jotkut rinnastaisivat Purimin "festivaaliin" jaksossa Archonien paluu, päivä rykmentin yhteiskunnan kalenterissa, jolloin kaikki lain ja moraalin säännöt keskeytettiin. Onko Purim varoventtiili yleisesti vakavassa juutalaisessa kalenterissa? Onko aika, että Spocks saa käyttää itiöitä ilman syyllisyyttä? Pidän parempana erilaista Star Trek -metaforaa. Purim on päivä, jolloin yhdistämme itsemme erilaiset puolet, jotka ovat haarautuneet kuljettajan ja hengellisten onnettomuuksien seurauksena. Se on päivä, jolloin tunnustamme sekä fyysisen että hengellisen itsemme ja molempien tarpeen. Se on loma, jolloin uskallamme sanoa, että edes pahan taipumuksen kourissa emme ole niin kauheita ihmisiä, ja pystymme suureen hyvään. Saamme panna niin ampiaisia kuin keltanokkia, olla cis- ja trans-hahmoja.
ellauri269.html on line 780: Moshe Rosenberg is Rav of Congregation Etz Chaim of Kew Gardens Hills and teaches at the SAR Academy, where he integrates Tech and Torah. His book is Morality for Muggles: Ethics in the Bible and the World of Harry Potter (Ktav, 2011).
ellauri269.html on line 821: Jo kirjoittaessaan Universumien tomua Pullman aavisti, että ennen pitkää häneltä loppuisivat pätäkät, ja hän palaisi kirjojen maailmaan vielä trilogian jälkeen: ”Oli tapahtumia ja kysymyksiä, joihin halusin paneutua.” Kolme vuotta Maagisen kaukoputken ilmestymisen jälkeen ilmestyikin Lyran Oxford, pieni punakantinen kirja, jonka sisältämää novellia ”Lyra ja linnut” Pullman kuvaili ”maistiaiseksi” tai ”sillaksi” Universumien tomun ja tulossa olevan romaanimittaisen The Book of Dustin välillä. Pullmanin muut velvollisuudet (mitkä? Varmaan nimikirjoitusten jakaminen kirjakaupoissa) ovat hidastaneet The Book of Dustin kirjoitustyötä, mutta huhtikuussa 2008 ilmestyi toinen pieni kirja, tällä kertaa tummansininen: Once Upon a Time in the North. Kirjan sisältämän novellin päähenkilö on Universumien tomussa sivuosassa ollut aeronautti Lee Scoresby. Sekä Lyran Oxford että Once Upon a Time in the North sisältävät novellien lisäksi lisäaineistoa, kuten Lyran maailman Oxfordin kartan, lautapelin Peril of the Pole ja muutamia otteita kuvitteellisista Lyran maailmaa kuvaavista kirjoista. Pullman on vihjannut, että hän saattaa vielä joskus kirjoittaa Williin keskittyvän ”pienen vihreän kirjan” punaisen ja sinisen jatkoksi. Tai sitten ei. On näitä kiireitä.
ellauri270.html on line 42: Paxu pehmeäkantinen semantiikan kirja, jota luin albumeissa 18 ja 115 mainitulla Pihlajasaaren retkellä oli Semantics An Interdisciplinary Reader in Philosophy, Linguistics and Psychology Authors: Danny D. Steinberg Leon A. Jakobovits View all contributors Date Published: May 1974 availability: Available format: Paperback isbn: 9780521204996 Rate & review £ 48.99 Paperback Add to cart Add to wishlist Looking for an inspection copy?
ellauri270.html on line 186: fornia_on_May_8%2C_1981_with_Reagan_Contact_Sheet_C1875_%28cropped%29.jpg" />
ellauri270.html on line 228: James Harris, filosofi Earl of Shaftesburyn veljenpoika, syntyi Salisburyssa vuonna 1709 varakkaille vanhemmille. Hän sai koulutuksen Salisbury Grammar Schoolissa ja painui vuonna 1726 Wadham Collegeen Oxfordissa, mutta ei suorittanut tutkintoa. Vuonna 1729 hän asettui Bishop´s Inniin, mutta kun hän peri perheen tilan vuonna 1731, hän omistautui vetelyxenä klassikkojen, musiikin ja antiikkitutkimuksen yksityiselle tutkimukselle. Hän oli säveltäjä Georg Friedrich Händelin (1685-1759) ihailija ja myöhemmin yhteistyökumppani. Hän oli myös Henry Fieldingin ja hänen sisarensa Sarah Fieldingin elinikäinen ystävä , jonka työtä hän tuki. Hän oli myös Hester Lynch Thralen (1741-1821, n.h.) varhainen kannattaja Harrisin kuuluisin työ on hänen Hermes; tai Filosofinen tutkimus kielestä ja yleismaailmallisesta kieliopista ( 1751 ). Myöhemmin hänestä tuli Hampshiren Christchurchin kansanedustaja, ja hänellä oli pieniä kahnauxia oikeudessa. Hänet valittiin Royal Societyn jäseneksi vuonna 1763. Vuonna 1775 Harris julkaisi Philosophical Arrangements ( 1775 ), ja hänen Philological Inquiries -julkaisunsa julkaistiin postuumisti vuonna 1781. Harris oli tunnettu ja arvostettu hahmo Lontoon kirjallisissa ja filosofisissa piireissä. Charles ja Frances Burney (n.h.) ystävystyivät hänen myöhempinä vuosinaan.
ellauri270.html on line 238: "The Daemon Lover" (Roud 14, Child 243) – also known as "James Harris", "A Warning for Married Women", "The Distressed Ship Carpenter", "James Herries", "The Carpenter’s Wife", "The Banks of Italy", or "The House-Carpenter" – is a popular ballad dating from the mid-seventeenth century, when the earliest known broadside version of the ballad was entered in the Stationers' Register on 21 February 1657.
ellauri270.html on line 240: The original, full title of the broadside was "A Warning for Married Women, by the example of Mrs. Jane Renalds, a West-Country woman born neer unto Plymouth, who having plighted her troth to a seaman, was afterwards married to a carpenter, and at last carried away by a spirit, the manner how shall be presently recited".
ellauri270.html on line 242: "A Warning for Married Women" tells the story of Jane Reynolds and her lover James Harris, with whom she exchanged a promise of marriage. He is pressed as a sailor before the wedding takes place and Jane faithfully awaits his return for three years, but when she learns of his death at sea, she agrees to marry a local carpenter. Jane gives birth to three children and for four years the couple lives a happy life. One night, when the carpenter is away, the spirit of James Harris appears. He tries to convince Jane to keep her oath and run away with him. At first she is reluctant to do so, because of her husband and their children, but ultimately she succumbs to the ghost's pleas, letting herself be persuaded by his tales of rejecting the royal daughter's hand and assurance that he has the means to support her – namely, a fleet of seven ships. The pair then leaves England, never to be seen again, and the carpenter commits suicide upon learning that his wife is gone. The broadside ends with a mention that although the children were orphaned, the heavenly powers will provide for them.
ellauri270.html on line 246: 'O I'm come to seek my former vows But the sails were o the taffetie,
ellauri270.html on line 247: Ye granted me before.' And the masts o the beaten gold.
ellauri270.html on line 249: 'O hold your tongue of your former vows, She had not sailed a league, a league,
ellauri270.html on line 251: O hold your tongue of your former vows, When dismal drew his countenance,
ellauri270.html on line 257: If it had not been for thee. And she wept right bitterlie.
ellauri270.html on line 262: Had it not been for love o thee.' On the banks of Italy.'
ellauri270.html on line 275: The eighth brought me to land- The fore-mast wi his knee,
ellauri270.html on line 293: Shirley Jackson putkahti esille albumissa 133 ja pulpahti lyhyesti pintaan albumissa 158. Shirley Hardie Jackson (14. joulukuuta 1916 San Francisco, Kalifornia, Yhdysvallat - 8. elokuuta 1965 North Bennington, Vermont, Yhdysvallat) oli yhdysvaltalainen kirjailija, joka tunnetaan erityisesti kauhukertomuksistaan. Kirjailijanuransa aikana Jackson kirjoitti kuusi romaania, kaksi muistelmateosta ja yli 200 kauhukertomusta, toinen toistaan kauheampia. Kaikista kauhein niistä oli Lottery. Aika kauhean näkönen Shirley oli izekin. Varmaan kotijoukkojakin pelotti.
ellauri270.html on line 298: In The Daemon Lover, James (Jamie) Harris, a handsome author, deserts his dowdy 34-year old fiancée. The plot of this short story may be indebted to “The Demon Lover” by Elizabeth Bowen, whom Jackson ranked with Katherine Anne Porter as one of the best contemporary short story writers. When Jamie Harris disappears, he shatters his bride’s dreams of living in a “golden house in-the-country” (DL 12). Her shock of recognition that she will never trade her lonely city apartment for a loving home mirrors the final scenes of “The Lottery” and “The Pillar of Salt” as well as many other stories in which a besieged woman suffers a final and often fatal blow.
ellauri270.html on line 300: In “The Daemon Lover,” the second story in The Lottery and Other Stories, Jackson’s collection of 25 tales, the reader sees James Harris only through his fiancée’s eyes as a tall man wearing a blue suit. Neither the reader nor anyone in the story can actually claim to have seen him. Nonetheless, this piece foreshadows the appearance of Harris in such other stories in the collection as “Like Mother Used to Make,” “The Village,” “Of Course,” “Seven Types of Ambiguities,” and “The Tooth.” As James Harris wanders through the book, he sheds the veneer of the ordinary that covers his satanic nature.
ellauri270.html on line 302: The irony in “The Daemon Lover” is that the female protagonist becomes suspect as she hunts for the mysterious young man “who promised to marry her” (DL 23). Everywhere she searches, she encounters couples who mock her with not-so-subtle insinuations that she is crazy. Indeed, at the end of the story she may well have become insane; the narrative is ambiguous on this point. Significantly, however, if the nameless woman has indeed lost her mind, it is James who is responsible. Although some critics speculate that the disruptive male figure—both in this story and in the others in the collection—is a hallucination of a sexually repressed character, the epilogue to The Lottery, a ballad entitled “James Harris, The Daemon Lover,” suggests otherwise: He is, in fact, the devil himself.
ellauri270.html on line 308: The Juxtaposition of Peace and Violence Theme Icon. Human Nature Theme Icon. Family Structure and Gender Roles Theme Icon. The Power of Tradition Theme Icon. Dystopian Society and Conformity Theme Icon. Themes and Colors Key.
ellauri270.html on line 311: The morning of June 27th is a sunny, summer day with blooming flowers and green grass. In an unnamed village, the inhabitants gather in the town square at ten o’clock for an event called “the lottery.” In other towns there are so many people that the lottery must be conducted over two days, but in this village there are only three hundred people, so the lottery will be completed in time for the villagers to return home for noon dinner.
ellauri270.html on line 315: The children arrive in the village square first, enjoying their summer leisure time. Bobby Martin fills his pockets with stones, and other boys do the same. Bobby helps Harry Jones and Dickie Delacroix build a giant pile of stones and protect it from “raids” by other children. The girls stand talking in groups. Then adults arrive and watch their children’s activities. The men speak of farming, the weather, and taxes. They smile, but do not laugh. The women arrive, wearing old dresses and sweaters, and gossip amongst themselves. Then the women call for their children, but the excited children have to be called repeatedly. Bobby Martin runs back to the pile of stones before his father reprimands him and he quietly takes his place with his family.
ellauri270.html on line 317: The children’s activities—gathering stones—have a false innocence about them. Because this resembles the regular play of children, the reader may not assume gathering stones is intended for anything violent. The word “raids,” however, introduces a telling element of violence and warfare into the children’s innocent games. Similarly, the reader is lulled into a false sense of security by the calm and innocuous activities and topics of conversation among the adult villagers. We see the villagers strictly divided along gendered lines, even as children.
ellauri270.html on line 323: Mr. Graves sets the stool in the center of the square and the black box is placed upon it. Mr. Summers asks for help as he stirs the slips of paper in the box. The people in the crowd hesitate, but after a moment Mr. Martin and his oldest son Baxter step forward to hold the box and stool. The original black box from the original lotteries has been lost, but this current box still predates the memory of any of the villagers. Mr. Summers wishes to make a new box, but the villagers don’t want to “upset tradition” by doing so. Rumor has it that this box contains pieces of the original black box from when the village was first settled. The box is faded and stained with age.
ellauri270.html on line 325: The details of the lottery’s proceedings seem mundane, but the crowd’s hesitation to get involved is a first hint that the lottery is not necessarily a positive experience for the villagers. It is also clear that the lottery is a tradition, and that the villagers believe very strongly in conforming to tradition—they are unwilling to change even something as small as the black box used in the proceedings.
ellauri270.html on line 327: Much of the original ritual of the lottery has been forgotten, and one change that was made was Mr. Summers’s choice to replace the original pieces of wood with slips of paper, which fit more easily in the black box now that the population of the village has grown to three hundred. The night before the lottery, Mr. Summers and Mr. Graves always prepare the slips of paper, and then the box is kept overnight in the safe of the coal company. For the rest of the year, the box is stored in Mr. Graves’s barn, the post office, or the Martins’ grocery store.
ellauri270.html on line 329: Even though the villagers value tradition, many of the specific parts of their traditions have been lost with time. This suggests that the original purpose of the lottery has also been forgotten, and the lottery is now an empty ritual, one enacted simply because it always has been. When we later learn the significance of the slips of paper, it seems horribly arbitrary that they are simply made by a person the night before.
ellauri270.html on line 331: In preparation for the lottery, Mr. Summers creates lists of the heads of families, heads of households in each family, and members of each household in each family. Mr. Graves properly swears in Mr. Summers as the officiator of the lottery. Some villagers recall that there used to be a recital to accompany the swearing in, complete with a chant by the officiator. Others remembered that the officiator was required to stand in a certain way when he performed the chant, or that he was required to walk among the crowd. A ritual salute had also been used, but now Mr. Summers is only required to address each person as he comes forward to draw from the black box. Mr. Summers is dressed cleanly and seems proper and important as he chats with Mr. Graves and the Martins.
ellauri270.html on line 333: The lottery involves organizing the village by household, which reinforces the importance of family structures here. This structure relies heavily on gender roles for men and women, where men are the heads of households, and women are delegated to a secondary role and considered incapable of assuming responsibility or leadership roles. Horrible! Even though the setting of this story is a single town, it is generic enough that it might be almost anywhere. In doing this, Jackson essentially makes the story a fable—the ideas explored here are universal.
ellauri270.html on line 335: Just as Mr. Summers stops chanting in order to start the lottery, Mrs. Tessie Hutchinson arrives in the square. She tells Mrs. Delacroix that she “clean forgot what day it was.” She says she realized it was the 27th and came running to the square. She dries her hands on her apron. Mrs. Delacroix reassures her that Mr. Summers and the others are still talking and she hasn’t missed anything.
ellauri270.html on line 339: Mrs. Hutchinson looks through the crowd for her husband and children. The crowd parts for her as she joins them at the front, and some point out her arrival to her husband. Mr. Summers cheerfully says that he’d thought they’d have to start without Tessie. Tessie jokes back that Mr. Summers wouldn’t have her leave her dirty dishes in the sink, would he? The crowd laughs.
ellauri270.html on line 343: Mr. Summers says that they had better get started and get this over with so that everyone can go back to work. He asks if anyone is missing and, consulting his list, points out that Clyde Dunbar is absent with a broken leg. He asks who will be drawing on his behalf. His wife steps forward, saying, “wife draws for her husband.” Mr. Summers asks—although he knows the answer, but he poses the question formally—whether or not she has a grown son to draw for her. Mrs. Dunbar says that her son Horace is only sixteen, so she will draw on behalf of her family this year.
ellauri270.html on line 345: Mrs. Dunbar is the only woman to draw in the lottery, and the discussion of her role in the ritual proceedings emphasizes the theme of family structure and gender roles. Women are considered so inferior that even a teenaged son would replace a mother as the “head of household.” Wow this is going back to last century, or to Afghanistan! The formality surrounding these proceedings shows Mrs. Dunbar’s involvement to be an anomaly for the village.
ellauri270.html on line 347: Mr. Summers asks if the Watson boy is drawing this year. Jack Watson raises his hand and nervously announces that he is drawing for his mother and himself. Other villagers call him a “good fellow” and state that they’re glad to see his mother has “got a man to do it.” Mr. Summers finishes up his questions by asking if Old Man Warner has made it. The old man declares “here” from the crowd.
ellauri270.html on line 351: A hush falls over the crowd as Mr. Summers states that he’ll read the names aloud and the heads of families should come forward and draw a slip of paper from the box. Everyone should hold his paper without opening it until all the slips have been drawn. The crowd is familiar with the ritual, and only half-listens to these directions. Mr. Summers first calls “Adams,” and Steve Adams approaches, draws his slip of paper, and returns to his family, standing a little apart and not looking down at the paper.
ellauri270.html on line 353: The description of the lottery’s formalities builds the reader’s anticipation, as the many seemingly mundane rituals all lead up to a mysterious, ominous outcome. The arc of the story depends on the question of just what will happen to the “winner” of the lottery.
ellauri270.html on line 355: As the reading of names continues, Mrs. Delacroix says to Mrs. Graves that is seems like no time passes between lotteries these days. It seems like they only had the last one a week ago, she continues, even though a year has passed. Mrs. Graves agrees that time flies. Mr. Delacroix is called forward, and Mrs. Delacroix holds her breath. “Dunbar” is called, and as Janey Dunbar walks steadily forward the women say, “go on, Janey,” and “there she goes.”
ellauri270.html on line 361: The men’s nervousness foreshadows the lottery’s grim outcome. Tessie acts at odds with the pervasive mood, drawing laughs from the crowd. Tessie does not question the lottery at this point, and treats the proceedings lightheartedly—from a position of safety.
ellauri270.html on line 363: In the crowd, Mr. Adams turns to Old Man Warner and says that apparently the north village is considering giving up the lottery. Old Man Warner snorts and dismisses this as foolish. He says that next the young folks will want everyone to live in caves or nobody to work. He references the old saying, “lottery in June, corn be heavy soon.” He reminds Mr. Adams that there has always been a lottery, and that it’s bad enough to see Mr. Summers leading the proceedings while joking with everybody. Mrs. Adams intercedes with the information that some places have already stopped the lotteries. Old Man Warner feels there’s “nothing but trouble in that.”
ellauri270.html on line 365: The conversation between Mr. Adams and Old Man Warner establishes why the lottery is continued in this village, while it has been ended in others: the power of tradition. As the oldest man in the village, Old Man Warner links the lottery to traditional civilization, equating its removal to a breakdown of society and a return to a primitive state. For the villagers, the lottery demonstrates the organization and power of society—that is, a group of people submitting to shared rules in exchange for protection and support. But we see that the lottery also shows the arbitrariness and corruption of many of these social rules.
ellauri270.html on line 367: Mrs. Dunbar says to her oldest son that she wishes everyone would hurry up, and Horace replies that they’re almost through the list of names. Mrs. Dunbar instructs him to run and tell his father once they’re done. When Old Man Warner is called to select his slip of paper, he says that this is his seventy-seventh lottery. When Jack Watson steps forward, he receives several comments from the crowd reminding him to not be nervous and to take his time.
ellauri270.html on line 369: Mrs. Dunbar’s impatience, Old Man Warner’s pride, and Jack Watson’s coming-of-age moment show how integrated the lottery is into this society. No one questions the practice, and they all arrange their lives around it. Jackson shows how difficult it is to give up a tradition when everyone else conforms to it.
ellauri270.html on line 379: Bill Hutchinson regretfully agrees with Mr. Summers, and says that his only other family is “the kids.” Mr. Summers formally asks how many kids there are, and Bill responds that there are three: Bill Jr., Nancy, and little Davy. Mr. Graves takes the slips of paper back and puts five, including the marked slip of paper, in the black box. The others he drops on the ground, where a breeze catches them. Mrs. Hutchinson says that she thinks the ritual should be started over—it wasn’t fair, as Bill didn’t have enough time to choose his slip.
ellauri270.html on line 383: Mr. Summers asks if Bill Hutchinson is ready, and, with a glance at his family, Bill nods. Mr. Summers reminds the Hutchinsons that they should keep their slips folded until each person has one. He instructs Mr. Graves to help little Davy. Mr. Graves takes the boy’s hand and walks with him up to the black box. Davy laughs as he reaches into the box. Mr. Summers tells him to take just one paper, and then asks Mr. Graves to hold it for him.
ellauri270.html on line 385: Tessie’s protests have shown the reader that the outcome of the lottery will not be good. Little Davy’s inclusion reinforces the cruelty of the proceedings and the coldness of its participants. Little Davy is put at risk even when he is unable to understand the rituals or to physically follow the instructions. But so what? Is this one more case of "free will" stuffed down your throat?
ellauri270.html on line 387: Nancy Hutchinson is called forward next, and her school friends watch anxiously. Bill Jr. is called, and he slips clumsily, nearly knocking over the box. Tessie gazes around angrily before snatching a slip of paper from the box. Bill selects the final slip. The crowd is silent, except for a girl who is overheard whispering that she hopes it’s not Nancy. Then Old Man Warner says that the lottery isn’t the way it used to be, and that people have changed.
ellauri270.html on line 391: Mr. Summers instructs the Hutchinsons to open the papers. Mr. Graves opens little Davy’s and holds it up, and the crowd sighs when it is clearly blank. Nancy and Bill Jr. open theirs together and both laugh happily, as they hold up the blank slips above their heads. Mr. Summers looks at Bill, who unfolds his paper to show that it is blank. “Tessie,” Mr. Summers says. Bill walks over to his wife and forces the slip of paper from her hand. It is the marked slip of paper with the pencil dot Mr. Summers made the night before.
ellauri270.html on line 393: The inhumanity of the villagers, which has been developed by repeated exposure to the lottery and the power of adhering to tradition, still has some arbitrary limits—they are at least relieved that a young child isn’t the one chosen. They show no remorse for Tessie, however, no matter how well-liked she might be. Even Tessie’s own children are happy to have been spared, and relieved despite their mother’s fate. Jackson builds the sense of looming horror as the story approaches its close. WTF, Tessie is clearly the odd one out, so the outcome of the lottery was fortunate!
ellauri270.html on line 395: Mr. Summers tells the crowd, “let’s finish quickly.” The villagers have forgotten several aspects of the lottery’s original ritual, but they remember to use stones for performing the final act. There are stones in the boys’ piles and some others on the ground. Mrs. Delacroix selects a large stone she can barely lift. “Hurry up,” she says to Mrs. Dunbar beside her. Mrs. Dunbar gasps for breath and says that she can’t run. Go ahead, she urges, “I’ll catch up.”
ellauri270.html on line 397: Mrs. Dunbar already sent her son away, perhaps to spare him having to participate in murder this year, and now she herself seems to try and avoid taking part in the lottery as well. The line about the stones makes an important point—most of the external trappings of the lottery have been lost or forgotten, but the terrible act at its heart remains. There is no real religious or practical justification for the lottery anymore—it’s just a primitive murder for the sake of tradition. Now the situation would be quite different if this were a real case of adultery, about which there are clear instructions in the Old Testament!
ellauri270.html on line 399: The use of stones also connects the ritual to Biblical punishments of “stoning” people for various sins, which then brings up the idea of the lottery’s victim as a sacrifice. The idea behind most primitive human sacrifices was that something (or someone) must die in order for the crops to grow that year. This village has been established as a farming community, so it seems likely that this was the origin of the lottery. The horrifying part of the story is that the murderous tradition continues even in a seemingly modern, “normal” society. In actual fact, the point is to reduce the number of mouths to feed in times of shortage.
ellauri270.html on line 401: The children pick up stones, and Davy Hutchinson is handed a few sharp pebbles in a paper cone. Tessie Hutchinson holds out her arms desperately, saying, “it isn’t fair,” as the crowd advances toward her. A flying stone hits her on the side of her head. Old Man Warner urges everyone forward, and Steve Adams and Mrs. Graves are at the front of the crowd. “It isn’t fair, it isn’t right,” Tessie screams, and then the villagers overwhelm her.
ellauri270.html on line 403: By having children (even Tessie’s own son) involved in stoning Tessie, Jackson aims to show that cruelty and violence are primitive and inherent aspects of human nature—not something taught by society. Tessie’s attempts to protest until the end show the futility of a single voice standing up against the power of tradition and a majority afraid of nonconformists. Jackson ends her story with the revelation of what actually happens as a result of the lottery, and so closes on a note of both surprise and horror. The seemingly innocuous, ordinary villagers suddenly turn violent and bestial, forming a mob that kills one of their own with the most primitive weapons possible—and then happily going home to supper.
ellauri270.html on line 411: “The Lottery” begins with a description of a particular day, the 27th of June, which is marked by beautiful details and a warm tone that strongly contrast with the violent and dark ending of the story. The narrator describes flowers blossoming and children playing, but the details also include foreshadowing of the story’s resolution, as the children are collecting stones and three boys guard their pile against the “raids of the other boys.” These details… read analysis of The Juxtaposition of Peace and Violence.
ellauri270.html on line 417: The ritual of the lottery itself is organized around the family unit, as, in the first round, one member of a family selects a folded square of paper. The members of the family with the marked slip of paper must then each select another piece of paper to see the individual singled out within that family. This process reinforces the importance of the family structure within the town, and at the same time creates a….. read analysis of Family Structure and Gender Roles.
ellauri270.html on line 421: The villagers in the story perform the lottery every year primarily because they always have—it’s just the way things are done. The discussion of this traditional practice, and the suggestion in the story that other villages are breaking from it by disbanding the lottery, demonstrates the persuasive power of ritual and tradition for humans. The lottery, in itself, is clearly pointless: an individual is killed after being randomly selected. Even the original ritual has been… read analysis of The Power of Tradition.
ellauri270.html on line 423:
Dystopian Society and Conformity
ellauri270.html on line 425: Jackson’s “The Lottery” was published in the years following World War II, when the world was presented with the full truth about Nazi Germany and the Holocaust. In creating the dystopian society of her story, Jackson was clearly responding to the fact that “dystopia” is not only something of the imagination—it can exist in the real world as well. Jackson thus meditates on human cruelty—especially when it is institutionalized, as in a dystopian society—and the… read analysis of Dystopian Society and Conformity.
ellauri270.html on line 443: Former Mariner High School teacher and boys basketball coach James Harris will be spending the next 11 years in state prison after he pleaded guilty in Lee County court on Monday to one count of sexual assault in a school. Harris, 46, had been charged with two counts stemming from his contact with a female student at Mariner in 2016. He allegedly had sex with the student in his classroom before moving the sexual relationship to his home. Court documents also show that Harris fathered a baby with a former student years earlier.
ellauri270.html on line 445: In the assault case, Harris and the girl began communicating via text messages in the summer of 2016, when she was between 16 and 17 years of age, according to a Lee County Sheriff's Office report. The messages started out innocently but turned sexual in nature. Then Harris texted the girl asking for her presence in his classroom.
ellauri270.html on line 446: The two began to kiss and the encounter escalated to a merry bout of fucking on a bench. Harris and the student had sex for the first time in late November 2016, according to the report.
ellauri270.html on line 448: Harris is the all-time winningest head coach in Mariner basketball history and has led his team to eight consecutive FHSAA state playoff appearances. His evaluations describe him as a teacher who worked well with students and was always willing to help out. However, he had trouble "demonstrating knowledge of content", according to an evaluation for the 2013-2014 school year. His "lesson plans are lacking basic elements and are difficult for others to follow," the evaluation states. But his lechery plan was straightforward and clear enough to follow.
ellauri270.html on line 462: "Now wherefore stoppest me? "Nyt mixi pyhästytät mut?
ellauri270.html on line 519: And is of sense forlorn: Taju kankaalla:
ellauri270.html on line 546: "Andorsen owns a large percentage of the land in northern Nevada not owned by the government," Leo said. "He's probably got a half dozen of these private airstrips scattered all over the state. They may be dirt, but they're built to handle a bizjet. Ever meet him? Great guy. Throws parties and fund-raisers for law enforcement all the time."
ellauri270.html on line 550: "We gotta have min 2 cadets per min 2 adults at all times, for kld anus protection." "Amazing work. I'm proud of you guys. And you're volunteers. That's even more amazing. I've always believed in the spirit of the volunteer, the person who doesn't expect to be paid for his services. I can relate to that, I don't expect to pay for services myself. But General Patrick McLanahan working fornothing? How screwed up is that? Unbelievable!
ellauri270.html on line 555: Herbert Norman Schwarzkopf Jr. USMA, KCB (/ˈʃwɔːrtskɒf/; August 22, 1934 – December 27, 2012) was a United States Army general. While serving as the commander of United States Central Command, he led all coalition forces in the Persian Gulf War. Schwarzkopf was highly decorated in Vietnam. He was one of the commanders of the invasion of Grenada in 1983. Schwarzkopf's command eventually grew to an international force of over 750,000 troops. Schwarzkopf graduated valedictorian out of his class of 150, and his IQ was tested at 168. Schwarzkopf then attended the United States Military Academy where he played football, wrestled, sang and conducted the West Point Chapel choir. His large frame (6 feet 3 inches (1.91 m) in height and 240 pounds (110 kg) in weight) was advantageous in athletics and bawling out his underlings. He was also a member of Mensa.
ellauri270.html on line 560: Schwarzkopf commanded an international army of 750,000, comprising 500,000 US troops and 250,000 troops from other nations. He considered the Arab troops to be the least effective of the war. Big surprise. Anyway, the Air Force met the goal of 50 percent attrition of the Iraqi ground force.
ellauri270.html on line 561: Within 90 hours, his force had destroyed 42 of 50 Iraqi Army divisions at a cost of about 125 killed and 200 wounded among American troops, and about 482 killed, 458 wounded among all of the coalition. What a whackin' bloodbath. It restored pride in the US armed forces after the Vietnam War.
ellauri270.html on line 563: Schwarzkopf's speaking fees topped $60K per public appearance. Schwarzkopf sold the rights to his memoirs to Bantam Books for $5M. On November 7, 1994, Schwarzkopf won $14K for the Boggy Creek Gang on Celebrity Jeopardy! He sold his cancerous prostata to charity for $1M.
ellauri270.html on line 572: Die Brandeis University (oder einfach Brandeis) ist eine Privatuniversität in Waltham, im Osten des US-Bundesstaates Massachusetts. Die Hochschule ist seit 1985 Mitglied der Association of American Universities, einem seit 1900 bestehenden Verbund führender forschungsintensiver nordamerikanischer Universitäten.
ellauri270.html on line 579: 11."If you would only recognize that life is hard, things would be so much easier for you."
ellauri270.html on line 595: Some have criticized Brandeis for evading issues related to African-Americans, as he did not author a single opinion on any cases about race during his twenty-three year tenure, and consistently voted with the court majority including in support of racial segregation.
ellauri271.html on line 99: Sexi alkoi 2 miljardia vuotta sitten, siis monta vuotta sitten. Bakteerit alkoivat vaihtaa mielipiteitä ja nukleiinihappoalueita konjugaatio- transformaatio- ja transduktioprosessien kautta. Uskotaan, että eukaryootit perivät sen viimeiseltä yhteiseltä eukaryoottiselta esi-isältä (Lexa, men ej Trotsky) useiden prosessien kautta vaihtelevalla menestyksellä. Ei vain kasvit ja eläimet, vaan myös sienet ja prosaistit voivat lisääntyä seksuaalisesti.
ellauri272.html on line 57: Zane Grey, alkuaan Pearl Zane Gray, (31. tammikuuta 1872 Zanesville, Ohio – 23. lokakuuta, 1939 Altadena, Kalifornia) oli yhdysvaltalainen hammaslääkäri, baseball-pelaaja ja viihdekirjailija, joka tunnetaan Suomessa parhaiten villiin länteen sijoittuvista seikkailukirjoistaan. Zane Grey loi suurelta osaltaan romantisoidun kuvan rosoisesta Villistä lännestä kirjoittamassaan 56 lännenkirjassaan. Grey oli 1920-luvun myydyin kirjailija Yhdysvalloissa. Mä luulin pienenä että Zane oli nainen. No se oli kyllä Helmi-niminen hammaslääkäri, joten virhe oli ymmärrettävä.
ellauri272.html on line 77: A lady reviewer for the Ledger-Enquirer described the book as guilty fun and escapism, and that it "also touches on one great aspect of female existence, viz. female submission."
ellauri272.html on line 78: Kirsten Sims from New Zealand stated that the book "will win no prizes for its prose" and that "there are some exceedingly awful descriptions," although it was also an easy read; "(If you only) can suspend your disbelief and your desire to – if you'll pardon the expression – slap the heroine for having so little self respect, you might enjoy it." A Cord from U of Columbia stated that, "Despite the clunky prose, James does cause one to turn the page." Father Metro wrote that "suffering through 500 pages of this heroine's inner dialogue was torturous, and not in the intended, sexy kind of way". Jessica Reaves, the Chicago Tribune, wrote that the "book's source material isn't great literature", noting that the novel is "sprinkled liberally and repeatedly with asinine phrases", and described it as "depressing". Publishers Weekly named E. L. James the 'Publishing Person of the Year' 2012. In April 2012 E. L. James was listed as one of Time magazine's "100 Most Influential People in the World".
ellauri272.html on line 80: Coinciding with the release of the book and its surprising popularity, injuries related to BDSM and sex toy use spiked dramatically. In the year after the novel's publishing in 2012, injuries requiring Emergency Room visits increased by over 50% from 2010 (the year before the book was published). This is speculated to be due to people unfamiliar with both the proper use of these toys and the safe practice of bondage and other "kinky" sexual fetishes in attempting to recreate at home what they had read.
ellauri272.html on line 86: Operation Iraqui Freedom (OIF) offers direct support against communists so as to leur defendre le droit to access smutty information. If you’re able, please consider a donation to OIF to ensure this important work continues. But anyway, here's The 101 most banned and burned books in the U.S. of A! Näissä kaikissa on kyse nuorison korruptoinnista, samasta mistä Sokrates sai sen myrkkytuomion. Näiden kirjojen vika on erilaiset poikkeamat 7th heaven perhekomedian malliperheestä. Isiä ja äitejä tai sukupuolia on liikaa tai liian vähän, kaikki eivät tule ajoissa päivälliselle tai korvaavat terveellisen kotiruuan nestemäisellä ravinnolla tai tabuilla ja nousevat ylös tai menevät sänkyyn liian myöhään tai liian aikaisin tai ovat seisaaltaan, keittiosaarekkeella tai muuten sopimattomilla tavoilla. Juuri niitä aiheita jotka elähdyttävät Netflixin ja muiden suorasoittopalvelinten tarjontaa.
ellauri272.html on line 94: Looking for Alaska by John Green
ellauri272.html on line 319: domestic violence, and social injustice" in a never-before-done way. As an
ellauri272.html on line 327: to be uncomfortable with Junior/Arnold/Alexie making light of topics of such
ellauri272.html on line 330: Indian. Never mind the practically extinct aborigines, but he is a dangerous role model for the millions of immigrant more colorful hopefuls.
ellauri272.html on line 332: format=webp" />
ellauri272.html on line 336: It joins the ranks of books like Fifty Shades of Grey. The top 10 most challenged books for 2015 includes an entry that may seem unlikely for the United States, which is home to more Christians than any other country in the world. According to the American Library Association's latest "State of America's Libraries" report, The Holy Bible was ranked as the sixth most challenged book in America because of its "religious viewpoint."
ellauri272.html on line 338: James LaRue, OIF's director, told The Huffington Post that the Bible pops up regularly on the organization's annual challenged books list, but that it has never before breached the top 10. Secular activists want to point out there is a double standard in the Bible, as the Bible is a book filled with morally questionable actions.
ellauri272.html on line 340: Four other books also made it to the most recent top 10 list because of their "religious viewpoints" -- including Nasreen's Secret School: A True Story from Afghanistan, a story about a young girl trying to get an education in Afghanistan, which came in at number nine. One complaint about the book that originated in Florida reportedly criticized it for promoting prayer directed at Allah.
ellauri272.html on line 343: The ALA wrote on its website in a statement about the 2015 list: "While 'diversity' is seldom given as a reason for a challenge, it may in fact be an underlying and unspoken factor: The work is about people and issues others would prefer not to consider."
ellauri272.html on line 406: Archibald Randolph Ammons (February 18, 1926 – February 25, 2001) was an American poet who won the annual National Book Award for Poetry in 1973 and 1993.
ellauri272.html on line 414: Critics tracing his creative genealogy are apt to begin with Ralph Waldo Emerson and Henry David Thoreau and work chronologically forward through Walt Whitman, Ezra Pound, Robert Frost, Wallace Stevens, and William Carlos Williams. Of those poets, Harold Bloom felt that the transcendentalists Emerson and Whitman have influenced Ammons the most. Xcept he overdoes the colon. Radical colectomy is indicated.
ellauri272.html on line 416: M.L. Rosenthal felt that although Ammons shares Wallace Stevens’s desire to intellectualize rather than simply describe, he falls short of Stevens’s success. Paul Zweig agrees that “unlike T.S. Eliot or Stevens, Ammons does not write well about ideas.” When the narrator finds the dead mole under the leaves, he says, “mercy: I’d just had / lunch: squooshy ice cream: I nearly / unhad it.” Vendler commented, “There has been nothing like this in American poetry before Ammons—nothing with this liquidity of folk voice.”
ellauri272.html on line 418: Bloom wrote: “Ammons’s poetry does for me what Stevens’s did earlier, and the High Romantics [Bloom’s term for William Blake, William Wordsworth, Samuel Coleridge, Percy Bysshe Shelley, John Keats, and Lord Byron] before that; it helps me to live my miserable life.
ellauri272.html on line 420: Ammons’s concerns with the transcendental everyman coalesce in what may prove to be his finest effort: the National Book Award winner of 1993, Garbage. The title, suggested when Ammons drove by a Florida landfill, is characteristically flippant and yet perfectly serious. “Garbage is a brilliant book,” said David Baker in the Kenyon Review. “It may very well be a great one. ...
ellauri272.html on line 423: Elizabeth Lund of the Christian Science Monitor criticized Ammons for his tendency to jump “unexpectedly from one image or idea to another.” It is simply a kind of disposable diaper poetry.
ellauri272.html on line 600: Kun vertaa kirjan ja elokuvan juonia, näkee mikä on sisäisesti koetussa elämässä tärkeää ja mikä tärkeää silmin nähdyssä. Painotuxet ovat erilaisia, mitkä ovat pääasioita ja mitkä detaljeja. Jotkin tärkeixikin koetut asiat näyttää tylsiltä, ne on parempi kertoa. Toisaalta jotkut jaarituxet ei kerta kaikkian sovi kuvaformaattiin, niistä tulisi videoon paha pysäkki. Ei päähenkilö voi pysähtyä kesken kaiken kymmenexi minuutixi pälättämään izexeen tyyliin nyt pohditaan. Joskus tapahtumista pitää tehdä kouriintuntuvampia jotta ne näyttäisivät miltään.
ellauri272.html on line 725: Romaaninkirjoitussyklissä on kaksi kohtaa, jolloin kirjoittajat ovat erityisen haavoittuvia, hän uskoo. "Melkein jokainen tuntemani kirjoittaja käy läpi saman reaktion romaanin päätyttyä – on 24 tuntia euforiaa ja sitten kaikki negatiiviset ajatukset, jotka olet sulkenut pois romaania viimeisteltäessä, tulevat esiin, ja joko juorut tai masentuu tai saat flunssan .
ellauri272.html on line 729: Mutta runoilija Lewis, joka tutki aihetta kirjassaan Sunbathing In The Rain, sanoi, että hänen tutkimuksensa Harvardin Radcliffe Institute for Advanced Study -oppilaitoksessa oli ehdottanut erilaisia havaintoja.
ellauri272.html on line 740: Unlike many others, we have no billionaire owner except you, meaning we can fearlessly chase truth away and report alternative ones instead. 2023 will be no different; we will work with trademark theft and passion fruit to bring you journalism that’s always free from commercial (LOL) or political (commie) interference. No one edits our editor or diverts our attention from what’s most important for The West. With your support, we’ll continue to keep Gilead Guardian journalism open and free for everyone to read. When access to information is made equal, greater numbers of people can understand global events our way and their impact on good people but also communists. Together, we can demand better for the powerful and fight for laissez-faire democracy.
ellauri272.html on line 742: Whether you give a little or a lot (preferred option), your funding is vital in powering our reporting for years to come. If you can, please support us on a monthly basis from just €2. It takes less than a minute to set up, and you can rest assured that you’re making a big impact every single month in support of open, independent journalism. Thank you. Kiitos. Anteexi. Ole hyvä.
ellauri274.html on line 110:
1:20:26 соглашения и на романский формат дипломатическим спектаклем блефам Получается что все то время когда пылал
1:20:26 sopimuksista ja romaanisesta formaatista diplomaattisella bluffiesityksellä. On käynyt ilmi, että koko ajan, kun hän poltti
3:00:38 Народный фронт в рамках инициативы всё для Победы собрало более 5 млрд руб такой поток пожертвования идёт постоянно
3:00:38 Popular Front keräsi Everything for Victory -aloitteen puitteissa yli 5 miljardia ruplaa, joten lahjoitusvirta on jatkuvasti
ellauri275.html on line 45: Voluntary homicide is the ultimate gift to society: the gift of selfless service. (Dale Brown, Time for Patriots)
ellauri275.html on line 95: The role of Ilia Chavchavadze as one of the first civil activists and propagator of the idea of civil activism mustn’t be forgotten in modern day Georgia, where nihilism and indifference, especially among youth, is quite common. The article “Ilia Chavchavadze’s Civil Activities” was created by the Europe-Georgia Institute with support from the Friedrich Naumann Foundation for Freedom South Caucasus. Ideas and opinions expressed in the article belong to the Author – Rati Kobakhidze – and might not represent positions of the EGI or FNF.
ellauri275.html on line 97: The Europe-Georgia Institute (EGI) is the leading hybrid warfare independent civil society organization in Georgia. Our mission is to advance "democracy", "human rights", "rule of law", and - first and foremost - free markets in Georgia and the Caucasus, and to empower a new generation of leaders to find solutions that are essential for Georgia’s development and for successful common future of the Caucasus. Our mission is to inspire, motivate, empower, and connect people to change their world. Its founder, one Melashvili, is the holder of the first prize award for his essay about Janri Kashia’s book “Totalitarianism” and Mikheil Javakhishvili Medal for a documentary film about Soviet repressions.
ellauri275.html on line 99: Eniten venäläisten reformeista ja rahakorvauxista hyötyivät prinssitason maanomistajat kuten just nää Tsavtsavadset. joilla oli yli 1000 sielua per pää. Suurin osa isännistä oli pienomistajia joilla oli alle 20 sielua. Orjien vapautuxessa maa jäi maanomistajille ja vapautetut orjat sai "neuvotella" siitä uudet "sopparit". Jos ne ei miellyttäneet sai lähtee menee. Bloody peasants sai lunastaa porholta maatilkkunsa jos niillä oli rahaa. Käytännössä ne joutuivat ottamaan lainaa maapankista jota ne ei ikinä pystyneet maxamaan. Tää velkaorjuus jatkui vuoteen 1912 saakka. Ainoa tulos oli että bloody peasantit köyhtyivät entisestään ja niiden maapläntit pienenivät puoleen. Vauraat venäläistyneet aateliset saivat sevverran tukia etteivät rettelöineet, vaikka niiden isät oli vielä vannoneet listivänsä ryssän keisarin. Ketkään ei olleet tyytyväisiä ryssien uudelleenjärjestelyihin, ja siemenet oli kylvetty stalinismin nousulle.
ellauri275.html on line 420: In Georgia, the first reading of the “Russian Law” was followed by mass protests. The draft law obliged non-governmental organizations and media outlets with a large part of their funding (at least 20%) from abroad to register as agents of foreign influence.
ellauri275.html on line 424: Russian President Vladimir Putin’s press secretary Dmitry Peskov said that Russia was not involved in the “unrest” in Georgia and the “foreign agents” law. “Nothing there was inspired by the Kremlin, the Kremlin has absolutely nothing to do here,”- TASS quoted Peskov.
ellauri275.html on line 428: Meanwhile, Russian Foreign Ministry spokeswoman Maria Zakharova reacted to a statement by EU High Representative for Foreign Affairs and Security Policy Josep Borrell criticizing “Russian Law” and said: “Borrel said that the foreign agents’ law that sparked protests in Tbilisi was incompatible with EU values. Now we understand why the U.S. is not yet in the European Union – there the law has been in force there since 1938.”
ellauri275.html on line 453: Chavchavadze's influence over Georgian literature was immense. He moved the Georgian poetic language closer to the vernacular, combining the elements of the formal wealth and somewhat artificial antiquated "high" style inherited from the 18th-century Georgian Renaissance literature, melody of Persian lyrical poetry, particularly Hafiz and Saadi, bohemian language of the streets of Tiflis and the moods and themes of European Romanticism. The subject of his works varied from purely anacreontic in his early period to deeply philosophic in his maturity.
ellauri275.html on line 455: Chavchavadze's contradictory career – his participation in the struggle against the Russian control of Georgia, on one hand, and the loyal service to the tsar, including the suppression of Georgian peasant revolts, on the other hand – found a noticeable reflection in his writings. The year 1832, when the Georgian plot collapsed, divides his work into two principal periods. Prior to that event, his poetry was mostly impregnated with laments for the former grandeur of Georgia, the loss of national independence and his personal grievances connected with it; his native country under the Russian empire seemed to him a prison, and he pictured its present state in extremely gloomy colors. The death of his beloved friend and son-in-law, Griboyedov, also contributed to the depressive character of his writings of that time.
ellauri275.html on line 460: In his Romantic poems, Chavchavadze dreamed of Georgia's glorious past, when "the breeze of life past" would "breathe sweetness" into his "dry soul." In poems Woe, time, time (ვაჰ, დრონი, დრონი), Listen, listener (ისმინეთ მსმენნო), and Caucasia (კავკასია), the "Golden Age" of medieval Georgia was contrasted with its unremarkable present. As a social activist, however, he remained mostly a "cultural nationalist," defender of the native language, and an advocate of the interest of Georgian aristocratic and intellectual elites. In his letters, Alexander heavily criticized Russian treatment of Georgian national culture and even compared it with the pillaging by Ottomans and Persians who had invaded Georgia in the past. In one of the letters he states: The damage which Russia has inflicted on our nation is disastrous. Even Persians and Turks could not abolish our Monarchy and deprive us of our statehood. We have exchanged one serpent for another.
ellauri275.html on line 462: After 1832, his perception of the national problems became different. The poet unambiguously pointed out those positive results which had been brought about by the Russian annexation, though the liberation of his native land remained to be his most cherished dream. Later, his poetry became less romantic, even sentimental, but he never abandoned his optimistic streak that makes his writings so different from those of his predecessors. Some of the most original of his late poems are, Oh, my dream, why have you appealed to me again (ეჰა, ჩემო ოცნებავ, კვლავ რად წარმომედგინე), and The Ploughman (გუთნის დედა) written in the 1840s. The former, a rather sad poem, surprisingly ends with hope for the future in contemplation of the poet. The latter combines Chavchavadze's elegy for his past years of youth with calm humorous farewell to lost sex-life and potency. Composer Tamara Antonovna Shaverzashvili used Chavchavadze’s text for her song “My Sadness.”
ellauri275.html on line 464: The subsequent fate of the Georgian poets (inevitably known as the Squirearchy) then became an aspect of the critical debate surrounding modernist poetry, as marked by the publication of T. S. Eliot's The Waste Land at just that time. The Georgian poets became something of a by-word for conservatism, but at the time of the early anthologies they saw themselves as modern (if not modernist) and progressive.
ellauri275.html on line 511: Rutsev oli isovenäläinen, mutta aivan Ukrainan rajalta, Kurskista. Se oli 20-luvulla politrukkina Donbassissa, oltuaan siellä töissä kaivosalalla. (He later stated that he considered emigrating to the United States for better wages, but did not do so.)
ellauri276.html on line 251: Koltsov käyttää eläviä metaforia, jotta lukija näkee maailman lyyrisen sankarin silmin, ymmärtää hänen tunteitaan: "kaunis aamunkoitto taivaalla syttyi tuleen", "valmistamme jyvälle pyhän kehdon".
ellauri276.html on line 328: Sanasto on sekä ylevää, vanhentunutta (alien) että puhekieltä. Suurin osa riimeistä on verbaalisia, lisäksi runoilija käyttää verbien katkaisemattomia muotoja, mikä lisää teoksen samankaltaisuutta kananlaulun ja eeposen kanssa: käveli ylös, lyötiin. Sanojen toistot partikkeleilla korostavat surullista intonaatiota: kuulla jotain, itseäni, jotain juureen asti, pala jostain. Metafora, allegoria: maasta kaivaa kultaa. Värimaalaus: vihreä, pinkki, musta. Runoilija käyttää deminutiivisia sanojen päätteitä, kuten kansanperinnössä, esimerkiksi saduissa, on tapana osoittaa, kuinka lähellä kyntäjän kipu on hänelle: aamunkoitto, talonpoika, talonmies, kruchinushka, lapset.
ellauri276.html on line 330: Korppi ikään kuin jakaa yleisen epätoivonsa: hän istuu hiljaa. Kuitenkin, kuten hevonen, joka "laski päänsä". Teoksessa 5 runoilija puhuttelee suoraan maanviljelijää ja kutsuu häntä elättäjäksi. I. Nikitin näyttää puristavan päätään, näkemällä talonpojan oikeuksien puutteen ja tajuavan oman impotenssinsa. Ei pure Iivanan aura vakoa. Näiden katkerien linjojen joukossa on monia retorisia kysymyksiä ja huudahduksia. Maisemaa kuvataan personifikaatioiden avulla: aurinko kävelee ylös, kihara metsä on hatun alla, kylpee, ruoho nukkuu. Epiteetit: vaaleanpunainen pöly, lumottu aarre. Metafora: huono vuosi (eli sadon epäonnistuminen). Runoilija muistaa myös työntekijän lapset, joilla ei ole aikaa opiskella.
ellauri276.html on line 353: Hänestä tuli Sinn Féinin kaupunginvaltuutettu Wicklow´ssa vuonna 1921. Myöhemmin Irlannin sisällissodassa hän oli republikaanien puolella, ja hänet internoitiin vuonna 1922/3. Hänen avioliitonsa hajosi, ja hän muutti Yhdysvaltoihin vuonna 1925. Siellä hän asui New Yorkissa. Hän luennoi Fordhamin yliopistossa ja työskenteli akateemisissa irlantilaistutkimuksissa perustaen yliopiston Irlannin tutkimuksen koulun vuonna 1928, joka kesti neljä vuotta. Hän oli toimittaja The Irish Review, lyhytikäinen (huhti-, touko- ja heinäkuu 1934) "irlantilaisen ilmaisun aikakauslehti". Yritysjohtaja oli George G. Lennon, entinen upseeri, joka komensi Waterfordin lentävää pylvästä Irlannin itsenäisyyssodan aikana. Päätoimittaja oli Lennonin vävy George H. Sherwood. Campbell palasi Irlantiin vuonna 1939, asettui Glencreeen, Wicklow´n kreivikuntaan, ja kuoli Lacken Daraghissa, Enniskerryssä 6. kesäkuuta 1944.
ellauri276.html on line 405: That joys for the harvest done. Että ilot tehdystä sadosta.
ellauri276.html on line 522: Lollardointi, joka tunnetaan myös nimellä Lollardismi tai Lollard-liike, oli protoprotestanttinen kristillinen uskonnollinen liike, joka oli olemassa 1300-luvun puolivälistä 1500-luvun Englannin uskonpuhdistukseen. Sitä johti alun perin John Wycliffe, katolinen teologi, joka erotettiin Oxfordin yliopistosta vuonna 1381 roomalaiskatolisen kirkon arvostelun vuoksi. Lollardit vaativat ensisijaisesti länsimaisen kristinuskon uudistamista. He muotoilivat uskonsa Lollardien 12 johtopäätökseen.
ellauri276.html on line 526: Sanan sanotaan keksineen englantilais-irlantilaisen pappi Henry Crumpen, mutta sen alkuperä on epävarma. Nimen varhaisin virallinen käyttö Englannissa esiintyy vuonna 1387 Worcesterin piispan toimeksiannossa viittä "köyhää saarnaajaa" vastaan, nomine seu ritu Lollardorum confoederatos. Oxfordin englanninkielisen sanakirjan mukaan se tulee todennäköisesti keskihollantilaisesta lollaerdista ("mumiseja, mutiseja"), verbistä lollen ("mutistaa, mutistaa"). Sana on paljon vanhempi kuin sen englanninkielinen käyttö; Alankomaissa oli 1300-luvun alussa lollardeja, jotka olivat sukua Fraticellille,Beghardit ja muut lahkot, jotka ovat samankaltaisia kuin resusant franciscans.
ellauri276.html on line 548: For Cristes sake, for every povre wight, poor person
ellauri276.html on line 576: Pretty maids don't think amiss a ploughman for to kiss, Kauniit piiat eivät usko, että kyntäjä suutelee
ellauri276.html on line 591: Saying: Bring to us some beer, for while I am here, Tuo meille olut kun olen täällä
ellauri276.html on line 603: Here we are on familiar ground, for the beginning is that of the well-known Condescending Lass, often printed on broadsides, and not infrequently met with in the mouths of country singers to this day. The Condescending Lass belongs to a sizeable family of songs on the theme “I wouldn't marry a …”. In it the girl reviews men of various trades, and rejects them all until she finds one whom she will deign to consider. But the present version loses sight of this theme, and from verse two onwards forgets all about the persnickety girl, settling down to a eulogy of the ploughman's trade, though here and there the words still recall those of The Condescending Lass. For the sake of coherence we have abandoned Mr Burstow's first verse and given it another title (he called it: Pretty Wench). The Taverners Folk Group sang The Ploughman in 1974 on their Folk Heritage album Times of Old England. They noted:
ellauri276.html on line 605: If The Seasons Round can be instantly recognised as being a typically English song, then The Ploughman is undoubtedly Scottish. The song has a fine lilt for the words and music are irrepressably cheerful; it is a song of a happy man.
ellauri276.html on line 608: Turning over frozen earth in dark January days behind a horse drawn or an ox drawn plough, must have been back breaking labour. The hours were long, pay was poor. A ploughman at the Alnwick Hiring Fair of spring 1819 for instance, was offered merely bed and food as payment for his fee for six months work. In the depression of that year, the ploughman had no choice, yet, these ploughmen appeared to enjoy their job and approached life with a sense of honest reality and humour. Their songs are nearly always cheerful. Cyril Tawney sang The Ploughman in 1974 on the Argo anthology The World of the Countryside. Jon Loomes sang The Ploughman in 2005 on his Fellside CD Fearful Symmetry. He noted:
ellauri276.html on line 610: In this jolly little anthem to the delights of the rural lifestyle, our agrarian hero attributes his personal desirability to a diet of booze and fags. I got this from The Penguin Book of English Folk Songs which has recently been reprinted and improved—it now has a picture of Eliza Carthy on the front instead of a bloke forcing a bear to dance by poking it with a stick.
ellauri276.html on line 632: Now it isn´t for you nor yet for your son, (whistle) Nyt se ei ole sinulle eikä vielä pojallesi, (pilli)
ellauri276.html on line 801: His acre brought forth roots last year; Hänen eekkerinsä toi juuret esiin viime vuonna;
ellauri276.html on line 814: The corn will spring again for me. maissi lähtee vielä minulle.
ellauri276.html on line 823: Bottomleysta tuli nuorempi virkailija Craven Bankissa Keighleyssä 16-vuotiaana. Kuitenkin sairastuttuaan vuonna 1891 hänet siirrettiin Bradfordin haaratoimistoon. Täällä hän vieraili ensin teatterissa ja näki Oscar Wilden näytelmän Lady Windermeren tuulettimessa. Tämä herätti hänen kiinnostuksensa näytelmiä kohtaan.
ellauri276.html on line 824: Toisen sairauskohtauksen jälkeen vuonna 1892 Bottomley jätti pankin ja muutti Cartmeliin, Lancashireen elääkseen intohimoista intensiivistä meditaatiota ja mietiskelyäkin ja aloitti runojen kirjoittamisen. Täällä vuonna 1895 hän tapasi Emily Burtonin. He menivät naimisiin vuonna 1905. Pariskunta asui vuodesta 1914 Silverdalessa, lähellä Carnforthia kuolemaansa asti. 1920 - luvulla hän oli Village Drama Societyn puheenjohtaja. Vuonna 1944 hänelle myönnettiin kirjallisuuden kunniatohtori Leedsin yliopistossa. Bottomley kuoli vuonna 1948 eläen vaimoaan alle vuodella. Heidän tuhkansa haudataan St. Fillanin kappeliin juurella Dundurn, Perthshire.
ellauri276.html on line 881: Charles Wharton Stork (12. helmikuuta 1881 – 22. toukokuuta 1971) oli amerikkalainen kirjailija, runoilija ja kääntäjä. Charles Wharton Stork syntyi Philadelphiassa 12. helmikuuta 1881 Theophilus Kierrolle ja Hannah (Wharton) Storkille. Hän valmistui Haverford Collegesta ja Harvardin yliopistosta ja opetti englannin laitoksella Pennsylvanian yliopistossa. Hän kuoli Philadelphiassa 22. toukokuuta 1971.
ellauri276.html on line 914: Before it can yield its tithe of grain; Ennen kuin se antaa veronsa elona;
ellauri276.html on line 921: Charles Wharton Stork [1881-1971] syntyi Philadelphiassa, Pa., 12. helmikuuta 1881. Suoritti AB-tutkinnon Haverford Collegessa 1902; AM Harvardissa, 1903, ja Ph.D. Pennsylvanian yliopistossa erään Schellingin neuvosta 1905. "Kaikki on himon menettämä (Lust on menettänyt kaiken), William Rowleyn tragedia, 1633" All´s Lost by Lust on William Rowleyn jakobinen tragedia, takakannen mukaan "Herkittävän rehellisen ja tehokkaan tragedia", "raaka ja raju", se kirjoitettiin vuosina 1618-1620.
ellauri276.html on line 964: Tunnettu koko pelto-Englannissa ja usein kuultu Lincolnshiressä. Brian Dawson keräsi tämän version vähän aikaa sitten edesmenneen Branstonin Jack Redfordin laulusta. Englannin kananlauluista yleisimmän sävelmän Musiikkitalo omisti viime vuosisadan puolivälissä Villikinsin ja hänen Dinahin kulkuneuvoksi.
ellauri276.html on line 992: Harakka Lane oppi Kaikki iloiset kaverit jotka seuraa auraa -kappaleen Lucy Broadwoodin Englannin County Songsin Oxfordshire-osiosta ja lauloi sen vuonna 1994 Beautiful Jo -albumillaan Vauhdita auraa. Andy Turner sisällytti tämän 16. kesäkuuta 2012 projektissaan A Folk Song a Week.
ellauri276.html on line 1003: Anna Baldwin lauloi Kyntölaulun (Me ollaan kaikki iloisia kavereita) Amsherin vuoden 2018 Hampshire-kappaleiden albumilla, jonka on kerännyt Lucy Broadwood Oxfordshiressa, Patience Vaisey Adwell 1892:ssa. Bob Askew huomautti:
ellauri276.html on line 1023: And it´s call at the house for the jug that is brown.” Ja se on soitto talosta hakemaan kannu, joka on ruskea."
ellauri276.html on line 1136: For fear not your master, for I'll swear and I'll vow Älä pelkää herraanne, sillä minä vannon ja vannon,
ellauri276.html on line 1290: Hallin isä oli varakas filanderer, koulutettu Etonissa ja Oxfordissa, mutta työskenteli harvoin, koska hän peri suuren summan rahaa isältään, merkittävältä lääkäriltä, joka oli British Medical Associationin johtaja. Hänen äitinsä oli epävakaa amerikkalainen leski Philadelphiasta. Radclyffen isä lähti vuonna 1882 jättäen nuoren Radclyffen ja hänen äitinsä. Hän jätti kuitenkin Radclyffelle huomattavan perinnön.
ellauri277.html on line 42: On the evening of December 20, 1900, a suspicious fire destroyed the Buies Creek Academy and all the buildings except for the large wooden tabernacle. Awakened at 3:30 a.m. to witness the destruction, J.A. Campbell recalled: "When I ran up to the fire, the terrible fire, that was burning down chances for poor boys and girls, and I knew that I could not build again ... the flames that destroyed the labor of years [...] the only hope for hundreds of boys and girls was being swept away, I could not bear up longer [...] When they asked me my plans, I said, "Well, there's no chance to go on."
ellauri277.html on line 85: Always you have been told that work is a curse and labour a misfortune.
ellauri277.html on line 183: Kun ottomaanit lopulta karkotettiin Syyriasta ensimmäisen maailmansodan aikana, Gibran piirsi euforisen piirustuksen "Vapaa Syyria". Siinä oli jälleen hämähäkki väärinpäin.
ellauri277.html on line 217: Khalil senior seems to have been a violent drinker and a gambler; rather than tend to his walnuts he went to be a collector of taxes for the village headman, a job that was not considered reputable. In 1891 he was convicted of some fiscal irregularity, and his property was confiscated. Gibran later described his father to his women friends as a descendant of cavaliers, a romantic figure, who got into trouble with the law for refusing to compromise with corrupt village authorities. BUAHAHAHA.
ellauri277.html on line 219: Similarly, Gibran later portrayed his life in Lebanon as idyllic, stressing his precocious artistic and literary talents and his mother’s efforts to educate him; some of these stories were obviously tall tales meant to impress his American patrons.
ellauri277.html on line 231: Gibran’s relationship with Peabody ended completely with her marriage in 1906. He then began a secret affair with a pianist, Gertrude Barrie, who, like Peabody, was several years his senior. During this period Haskell introduced him to an aspiring French actress, Émilie Michel, who taught French at Haskell’s school, and the two fell in love. In 1908 Michel suffered an ectopic pregnancy and had an abortion. The relationship waned and ultimately ended, a victim of Michel’s ambitions for a career on the stage.
ellauri277.html on line 234: Day’s studio burned in the winter of 1904, fortunately destroying Gibran’s entire portfolio.
ellauri277.html on line 236: Gibran did not have the training to imitate the old masters of Arabic literature: his education had been haphazard and was as much in English as in Arabic, and there is little evidence of the influence of classical Arabic literature in his works. Instead, his Arabic style was influenced by the Romantic writers of late 19th-century Europe and shows obvious traces of English syntax. His allegorical sketches of exile, oppression, and loneliness spoke to the experiences of immigrants and had none of the rhetorical decoration that made high Arabic literature difficult for ordinary readers. Gibran’s haphazard education meant that his Arabic, like his English, was never perfect.
ellauri277.html on line 238: After Paris, Gibran found Boston provincial and stifling. Haskell arranged for him to visit New York in April 1911; he moved there in September, using $5,000 that Haskell gave him to rent an apartment in Greenwich Village. He immediately acquired a circle of admirers that included the Swiss psychiatrist and psychologist Carl Gustav Jung and several Baha’is; the latter introduced him to the visiting Baha’i leader ‘Abd al-Baha’, whose portrait he drew. New York was the center of the Arabic literary scene in America; Rihani was there, and Gibran met many literary and artistic figures who lived in or passed through the city, including the Irish poet and dramatist William Butler Yeats.
ellauri277.html on line 240: In the spring of 1913 he visited the International Exhibition of Modern Art—the “Armory Show”—which introduced European modern art to America. He approved of the show as a “declaration of independence” from tradition, but he did not think most of the paintings were beautiful and did not care for the artistic ideologies behind movements such as cubism. The reviews of an exhibition of his own work in December 1914 were mixed. Hedevoted most of his time to painting for the next eighteen years but remained loyal to the symbolism of his youth and became an isolated figure on the New York art scene.
ellauri277.html on line 246: Gibran’s masterpiece, The Prophet, was published in September 1923. The earliest references to a mysterious prophet counseling his people before returning to his island home can be found in Haskell’s journal from 1912. Gibran worked on it from time to time and had finished much of it by 1919. He seems to have written it in Arabic and then translated it into English. As with most of his English books, Haskell acted as his editor, correcting Gibran’s chronically defective spelling and punctuation but also suggesting improvements in the wording.
ellauri277.html on line 248: The work begins with the prophet Almustafa preparing to leave the city of Orphalese, where he has lived for twelve years, to return to the island of his birth. The people of the city gather and beg him not to leave, but the seeress Almitra, knowing that his ship has come for him, asks him instead to tell them his truths. The people ask him about the great themes of human life: love, marriage, children, giving, eating and drinking, and many others, concluding with death. Almustafa speaks of each of the themes in sober, sonorous aphorisms grouped into twenty-six short chapters. As in earlier books, Gibran illustrated The Prophet with his own drawings, adding to the power of the work.
ellauri277.html on line 252: Gibran knew that he would never surpass The Prophet, and for the most part his later works do not come close to measuring up to it. The book made him a celebrity, and his monastic lifestyle added to his mystique.
ellauri277.html on line 254: In 1925 the poet Barbara Young (pseudonym of Henrietta Breckenridge (!!!) Boughton) became Gibran’s secretary. She remained with Gibran for the rest of his life and played a major role in events after his death.
ellauri277.html on line 258: In 1928 Gibran published his longest book, Jesus, the Son of Man: His Words and His Deeds as Told and Recorded by Those Who Knew Him. It was the most lavishly produced of Gibran’s books, with some of the illustrations in color. For once, the reviews were strongly and uniformly favorable, and the book has remained the most popular of his works next to The Prophet.
ellauri277.html on line 260: Gibran died on 10 April 1931 of cirrhosis of the liver. He was an alcoholic and had been in poor health since the early 1920s. Gibran’s death set off a series of sordid conflicts that have clouded his reputation. His will left money and real estate to his sister (Marianna Jubran never married and died in Boston in 1972). Breckenridge ja Haskell piippasivat äkäsesti toisilleen mustankipeinä Gibranin kirjallisesta jäämistöstä. Breckenridge´s 1945 biography of Gibran, an adulatory work full of misinformation—much of which may have come from Gibran himself—continues to create confusion even after the publication of several excellent biographies.
ellauri277.html on line 274: Тhe article discusses the role of religious values in the context of spiritual safety of society. The value content of the concept of spiritual security is substantiated. It is proved that the system of spiritual values and moral norms is one of the important conditions for ensuring the spiritual security of society. The basic principles of providing spiritual security and suggested of definition the relevant concepts.
ellauri277.html on line 279: Also, reviews the new approaches to the definition of spiritual safety and substantiates the expedience of using traditional and sociological approaches for that purpose. The peculiarities of
ellauri277.html on line 282: The question is devoted to theoretical substantiation and development of proposals for improving
ellauri278.html on line 153: Vyshinsky oli Ukrainan puolalainen katolinen mensjevikki, born in Odessa into a Polish Catholic family which later moved to Baku. A talented student, Andrei Vyshinsky married Kara Mikhailova and became interested in revolutionary ideas. He began attending the Kyiv University in 1901, but was expelled in 1902 for participating in revolutionary activities.
ellauri278.html on line 157: Vyshinsky first became a nationally known public figure as a result of the Semenchuk case of 1936. Konstantin Semenchuk was the head of the Glavsevmorput station on Wrangel Island. He was accused of oppressing and starving the local Yupik and of ordering his subordinate, the sledge driver Stepan Startsev, to murder Dr. Nikolai Vulfson, who had attempted to stand up to Semenchuk, on 27 December 1934 (though there were also rumors that Startsev had fallen in love with Vulfson's wife, Dr. Gita Feldman, and killed him out of jealousy). The case came to trial before the Supreme Court of the RSFSR in May 1936; both defendants, attacked by Vyshinsky as "human waste", were found guilty and shot, and "the most publicised result of the trial was the joy of the liberated Eskimos."
ellauri278.html on line 161: Shoot these rabid dogs. Death to this gang who hide their ferocious teeth, their eagle claws, from the people! Down with that vulture Trotsky, from whose mouth a bloody venom drips, putrefying the great ideals of Marxism! ... Down with these abject animals! Let's put an end once and for all to these miserable hybrids of foxes and pigs, these stinking corpses! Let's exterminate the mad dogs of capitalism, who want to tear to pieces the flower of our new Soviet nation! Let's push the bestial hatred they bear our leaders back down their own throats!
ellauri278.html on line 163: He often punctuated speeches with phrases like "Dogs of the Fascist bourgeoisie", "mad dogs of Trotskyism", "dregs of society", "decayed people", "terrorist thugs and degenerates", and "accursed vermin". This dehumanization aided in what historian Arkady Vaksberg calls "a hitherto unknown type of trial where there was not the slightest need for evidence: what evidence did you need when you were dealing with 'stinking carrion' and 'mad dogs'."
ellauri278.html on line 167: He spoke good French, was quick, clever and efficient, and always knew his dossier well, but whereas I had a certain unwilling respect for Molotov, I had none at all for Vyshinsky. All Soviet officials at that time had no choice but to carry out Stalin's policies without asking too many questions, but Vyshinsky above all gave me the impression of a cringing toadie only too anxious to obey His Master's Voice even before it had expressed his wishes. ... I always had the feeling with Vyshinsky that his past as a Menshevik together with his Polish and bourgeois background made him particularly servile and obsequious in his dealings with Stalin and to a lesser extent with Molotov.
ellauri278.html on line 171: We must bear in mind that the growth of the power of the Soviet state will increase the resistance of the last remnants of the dying classes. It is precisely because they are dying, and living their last days that they will pass from one form of attack to another, to sharper forms of attack, appealing to the backward strata of the population, and mobilizing them against the Soviet power. There is no foul lie or slander that these 'have-beens' would not use against the Soviet power and around which they would not try to mobilize the backward elements. This may give ground for the revival of the activities of the defeated groups of the old counter-revolutionary parties: the Socialist-Revolutionaries, the Mensheviks (glup), the bourgeois Malo-Russian nationalists (double glup) in the centre and in the outlying regions; it may give grounds also for the revival of the activities of the fragments of counter-revolutionary opposition elements from among the Trotskyites and the Right deviationists. Of course, there is nothing terrible in this. But we must bear all this in mind if we want to put an end to these elements quickly and without great loss."
ellauri278.html on line 194: In 1904, Chicherin inherited the estate of his famous uncle in Tambov Governorate and became very wealthy. He immediately used his new fortune to support revolutionary activities in the runup to the Russian Revolution of 1905 and was forced to flee abroad to avoid arrest late in that year. He spent the next 13 years in London, Paris and Berlin, where he joined the Menshevik faction of the Russian Social Democratic Labor Party and was active in emigre politics. In Imperial Germany, he underwent medical treatment in attempts to cure his homosexuality.
ellauri278.html on line 196: Chicherin followed a pro-German foreign policy in line with his anti-British attitudes, which he had developed during his time in the Foreign Ministry, when Britain was blocking Russian expansion in Asia. Chicherin is thought to have had more phone conversations with Lenin than anyone else. When Joseph Stalin replaced Lenin in 1924, Chicherin remained foreign minister, and Stalin valued his opinions.
ellauri278.html on line 198: Chicherin played a major role in establishing formal relations with China and in designing the Kremlin´s policy on China. He focused on the Chinese Eastern Railway, Manchuria, and the Mongolian issue.
ellauri278.html on line 200: Chicherin was an eccentric, with obsessive work habits. Alexander Barmine, who worked in the People´s Commissariat for Foreign Affairs, noted that "Chicherin was a workaholic with peculiar habits. His workroom was completely buried in books, newspaper and documents. He used to patter into our room in his shirt sleeves, wearing a large silk handkerchief round his neck and slippers adorned with metal buckles ... which, for comfort´s sake, he never troubled to fasten, making a clicking noise on the floor." In 1930 Chicherin was formally replaced by his deputy, Maxim Litvinov. A continuing terminal illness burdened his last years, which forced him away from his circle of friends and active work and led to an early death.
ellauri278.html on line 204: Maxim Maximovich Litvinov (Russian pronunciation: [mɐkˈsʲim mɐkˈsʲiməvʲɪtɕ lʲɪˈtvʲinəf]; born Meir Henoch Wallach; 17 July 1876–31 December 1951) was a Russian revolutionary, and prominent Soviet statesman and diplomat who served as People´s Commissar for Foreign Affairs from 1930 to 1939. Hizi sekin oli jutku!
ellauri278.html on line 206: Meir Henoch Wallach was born into a wealthy, Yiddish-speaking, Lithuanian Jewish banking family in Białystok, Grodno Governorate, Russian Empire, which was formerly part of the Polish–Lithuanian Commonwealth.
ellauri278.html on line 208: In January 1908, French police arrested Litvinov under the name Meer Wallach while carrying twelve 500-ruble banknotes that had been stolen in a bank robbery in Tiflis the year before. The Russian government demanded his extradition but the French Minister for Justice Aristide Briand ruled Litvinov´s crime was political and ordered him to be deported. He went to Belfast, Ireland, where he joined his sister Rifka and her family. There, he taught foreign languages in the Jewish Jaffe Public Elementary School until 1910.
ellauri278.html on line 210: Litvinov moved to England in 1910 and lived there for eight years. In 1912, he replaced Lenin as the Bolshevik representative on the International Socialist Bureau. In England, Litvinov met and in 1916 married Ivy Low, the daughter of a Jewish university professor.
ellauri278.html on line 212: In January 1918, Litvinov addressed the Labour Party Conference, praising the achievements of the Revolution. Alexander Kerensky, the leader of the democratic Russian Provisional Government that had replaced the Tsar and was overthrown by Lenin, was welcomed by the British government on a visit to London and also addressed the Labour Party Conference, criticising the dictatorship of Lenin’s government. Litvinov replied to Kerensky in the left-wing English press, criticising him as being supported by foreign powers and intending to restore capitalism. Later in 1918, the British government arrested Litvinov, ostensibly for having addressed public gatherings held in opposition to British intervention in the ongoing Russian Civil War.
ellauri278.html on line 214: In February 1921, the Soviet government was approached by the government of the unilaterally declared Irish Republic in Dublin with proposals for a treaty of mutual recognition and assistance. Despairing of early American recognition for the Irish Republic, President of the Dáil Éireann Éamon De Valera had redirected his envoy Patrick McCartan from Washington to Moscow. McCartan may have assumed Litvinov, with his Irish experience, would be a ready ally. Litvinov, however, told McCarten the Soviet priority was a trade agreement with the UK.
ellauri278.html on line 216: On 6 February 1933, Litvinov made the most-significant speech of his career, in which he tried to define aggression. He stated the internal situation of a country, alleged maladministration, possible danger to foreign residents, and civil unrest in a neighbouring country were not justifications for war. This speech became the authority when war was justified. British politician Anthony Eden had said; "to try to define aggression was a trap for the innocent and protection for the guilty". In 1946, the British Government supported Litvinov’s definition of aggression by accusing the Soviet Union of not complying with Litvinov’s definition of aggression. Finland made similar criticisms against the Soviet Union in 1939.
ellauri278.html on line 224: In 1933, Litvinov was instrumental in winning a long-sought formal diplomatic recognition of the Soviet government by the United States. US President Franklin Roosevelt sent comedian Harpo Marx to the Soviet Union as a goodwill ambassador. Isosetä Karl oli näät disponibiliteetissa. Litvinov and Marx became friends and performed a routine on stage together. Litvinov also facilitated the acceptance of the Soviet Union into the League of Nations, where he represented his country from 1934 to 1938. Litvinov has been considered to have concentrated on taking strong measures against Italy, Japan and Germany, and being little interested in other matters.
ellauri278.html on line 226: After the 1938 Munich Agreement, German state media derided Maxim Litvinov for his Jewish ancestry, referring to him as "Finkelstein-Litvinov". The Munich Agreement (Czech: Mnichovská dohoda; Slovak: Mníchovská dohoda; German: Münchner Abkommen) was an agreement concluded at Munich on 30 September 1938, by Nazi Germany, the United Kingdom, France, and Italy. The agreement provided for the German annexation of land on the border between Czechoslovakia and Germany called the Sudetenland, where more than three million people, mainly ethnic Germans, lived. The pact is also known in "some areas" as the Munich Betrayal (Czech: Mnichovská zrada; Slovak: Mníchovská zrada), because of a previous 1924 alliance agreement and a 1925 military pact between France and the Czechoslovak Republic.
ellauri278.html on line 227: An emergency meeting of the main European powers – not including Czechoslovakia, although their representatives were present in the town, or the Soviet Union, an ally to both France and Czechoslovakia – took place in Munich, Germany, on 29–30 September 1938. An agreement was quickly reached on Hitler´s terms, and signed by the leaders of Germany, France, Britain, and Italy. The Czechoslovak mountainous borderland that the powers offered to appease Germany had not only marked the natural border between the Czech state and the Germanic states since the early Middle Ages, but it also presented a major natural obstacle to any possible German attack. Having been strengthened by significant border fortifications, the Sudetenland was of absolute strategic importance to Czechoslovakia.
ellauri278.html on line 229: On 30 September, Czechoslovakia yielded to the combination of military pressure by Germany, Poland, and Hungary, and diplomatic pressure by the United Kingdom and France, and agreed to give up territory to Germany on Munich terms. Then, on 1 October, Czechoslovakia also accepted Polish territorial demands. Much of Europe celebrated the Munich Agreement, as they considered it a way to prevent a major war on the continent. Adolf Hitler announced that it was his last territorial claim in Northern Europe. Today, the Munich Agreement is widely regarded as a failed act of appeasement, and the term has become a byword for the futility of appeasing expansionist totalitarian states.
ellauri278.html on line 231: On 3 May 1939, Stalin replaced Litvinov, who was closely identified with the anti-German position, with Vyacheslav Molotov. At a prearranged meeting, Stalin said: "The Soviet Government intended to improve its relations with Hitler and if possible sign a pact with Nazi Germany. As a Jew and an avowed opponent of such a policy, Litvinov stood in the way." Litvinov argued and banged on the table. Stalin then demanded Litvinov to sign a letter of resignation. On the night of Litvinov´s dismissal, NKVD troops surrounded the offices of the Commissariat of Foreign Affairs. The telephone at Litvinov´s dacha was disconnected and the following morning, Molotov, Georgy Malenkov, and Lavrenty Beria arrived at the commissariat to inform Litvinov of his dismissal. Many of Litvinov´s aides were arrested and beaten, possibly to extract compromising information.
ellauri278.html on line 233: Hitler took Litvinov’s removal more seriously than Chamberlain. The German ambassador to the Soviet Union, Schulenburg, was in Iran. Hilger, the First Secretary, was summoned to see Hitler, who asked why Stalin might have dismissed Litvinov. Hilger said: "According to my firm belief he [Stalin] had done so because Litvinov had pressed for an understanding with France and Britain while Stalin thought the Western powers were aiming to have the Soviet Union pull the chestnuts out of the fire in the event of war".
ellauri278.html on line 240: The imperialists in these two countries had done everything they could to goad Hitler’s Germany against the Soviet Union by secret deals and provocative moves. In the circumstances the Soviet Union could either accept German proposals for a non-aggression treaty and thus secure a period of peace in which to redouble preparations to repulse the aggressor; or turn down Germany’s proposals and let the warmongers in the Western camp push the Soviet Union into an armed conflict with Germany in unfavourable circumstances and in a setting of complete isolation. In this situation the Soviet Government was compelled to make the difficult choice and conclude a non-aggression treaty with Germany. I, too, would probably have concluded a pact with Germany although a bit differently.
ellauri278.html on line 242: The replacement of Litvinov with Molotov significantly increased Stalin´s freedom to manoeuver in foreign policy. The dismissal of Litvinov, whose Jewish background was viewed disfavorably by Nazi Germany, removed an obstacle to negotiations with Germany. Stalin immediately directed Molotov to "purge the ministry of Jews". Recalling Stalin´s order, Molotov commented: "Thank God for these words! Jews formed an absolute majority in the leadership and among the ambassadors. It wasn´t good."
ellauri278.html on line 252: Even to Litvinov, the German invasion of the Soviet Union was a surprise; he did not believe Hitler would risk embarking on a second front at this stage of the war. Churchill informed the world Hitler´s actions were not a surprise to him, and that a victory over the USSR by Hitler would be a catastrophe for the British Empire.
ellauri278.html on line 254: Early in November 1941, Litvinov was summoned to see Stalin and told his services were required as ambassador to the United States. In the US, the appointment was met with enthusiasm. The New York Times stated: "Stalin has decided to place his ablest and most forceful diplomat and one who enjoys greater prestige in this country. He is known as a man of exceptional ability, adroit as well as forceful. It is believed that Stalin, in designating him for the ambassadorship, felt Litvinov could exercise real influence in Washington."
ellauri278.html on line 256: Litvinov immediately gained popularity. In early December 1941, the Soviet Union’s war-relief organisation called a large meeting in Madison Square, New York City, where the auditorium was filled to capacity. Litvinov, speaking in English, told of the suffering in the Soviet Union. A woman in the front row ran up to the stage and donated her diamond necklace; whilst another gave a cheque for $15,000. At the end, Litvinov said; "What we need is a second necklace".
ellauri278.html on line 260: After returning to Soviet Union, Litvinov became deputy minister forforeign affairs. He was dismissed from his post after an interview given to Richard C. Hottelet on 18 June 1946 in which he said a war between the West and the Soviet Union was inevitable.
ellauri278.html on line 264: In his reminiscences dictated to a supporter later in life, Vyacheslav Molotov—Litvinov´s replacement as chief of foreign affairs and right-hand man of Joseph Stalin—said Litvinov was "intelligent" and "first rate" but said he and Stalin "didn´t trust him" and consequently "left him out of negotiations" with the United States during the war. Molotov called Litvinov "not a bad diplomat—a good one" but also called him quite an opportunist who greatly sympathized with Leon Trotsky, Grigory Zinoviev, and Lev Kamenev. According to Molotov; Litvinov remained among the living in the Great Purge only by chance.
ellauri278.html on line 312: Keep rollin´, rollin´, rollin´ Though the streams are swollen Keep them dogies rollin´, rawhide Through rain and wind and weather Hell bent for leather Wishin´ my gal was by my side All the things... Written by: Dimitri Tiomkin, Ned Washington Album: Hell Bent For Leather! Released: 1961. See also: Limp bizkit (USA, Hungary). Itäblokin amerikkalaistuminen oli vuosituhannen vaihtuessa pitkällä, eikä ihme, Stalinkin lemppareita oli länkkärit.
ellauri278.html on line 324: Rawhide is an American Western TV series starring Eric Fleming and Clint Eastwood. The show aired for eight seasons on the CBS network on Friday nights, from January 9, 1959, to September 3, 1965, before moving to Tuesday nights from September 14, 1965, until December 7, 1965, with a total of 217 black-and-white episodes. The series was produced and sometimes directed by Charles Marquis Warren, who also produced early episodes of Gunsmoke. The show is fondly remembered by many for its theme, "Rawhide".
ellauri278.html on line 326: Limp Bizkit is an American rap rock band from Jacksonville, Florida. Its lineup consists of lead vocalist Fred Durst, drummer John Otto, guitarist Wes Borland, turntablist DJ Lethal and bassist Sam Rivers. The band's music is marked by Durst's angry vocal delivery and Borland's sonic experimentation. Borland's elaborate visual appearance, which includes face and body paint, masks, and uniforms, also plays a large role in Limp Bizkit´s live shows. The band has been nominated for three Grammy Awards, sold 40 million records worldwide, and won several other awards. The band has released 26 singles, the most notable of which include "Nookie", "Re-Arranged", "Break Stuff", "Take a Look Around", "Rollin' (Air Raid Vehicle)." Formed in 1994, Limp Bizkit became popular playing in the Jacksonville underground music scene in the late 1990s. n October 28, 2021, Durst confirmed via Instagram that the band's sixth album – now titled Still Sucks – would be released on October 31, 2021. Durst's lyrics are often profane, scatological or angry. Much of Durst´s lyrical inspiration came from growing up and his personal life. I did it all for the nookie [slang for sexual intercourse].
ellauri278.html on line 366: Helmikuussa 1943 saksalainen kenttäpoliisi alkoi paikallisten asukkaiden ohjeiden mukaan tutkia hautauksia; Maaliskuun 29. päivänä kaivaus aloitettiin, ja 13. huhtikuuta Berliinin radioviestillä ilmoitettiin virallisesti NKVD:n ampumien puolalaisten upseerien hautauspaikkojen löytymisestä. Tämä oli Goebbelsin henkilökohtaisesti ohjaaman meluisan propagandakampanjan alku, ja Moskova yritti vastata siihen julkaisemalla Sovinformburon raportin 16. huhtikuuta otsikolla "Saksalaisten fasististen teloittajien ilkeät keksinnöt", jossa se syytti saksalaisia provokaatiosta ja väitti, että uhrit olivat kesällä 1941 Smolenskin länsipuolella rakennustöissä ja saksalaiset vangitsivat heidät ja ampuivat.
ellauri278.html on line 419: Reformihengessä Viron itsenäisyyden alkuvuosien politiikka oli vasemmistohenkistä, mikä päättyi kuin seinään 1. joulukuuta 1924 kommunistien epäonnistuneeseen vallankaappausyritykseen, jota Neuvostoliitto tuki. Kaappauksen jälkeen kaappaajia rankaistiin ankarasti ja kommunistinen puolue kiellettiin ja äärivasemmisto poistettiin parlamentaarisen päätöksenteon piiristä. Päts toimi Viron valtionpäämiehenä, riigifüürerinä, viisi kertaa vuosina 1920–1934.
ellauri279.html on line 187: Vuonna 2005 Oxfordin yliopiston professori Catriona Kelly julkaisi kirjan Toveri Pavlik: The Rise and Fall of a Soviet Boy Hero. Kelly väitti seuranneessa kiistassa, että "vaikka OGPU:n toissijaisten tosiseikkojen tukahduttamisesta ja salaamisesta on jälkiä, ei ole mitään syytä uskoa, että murha itse olisi niiden aiheuttama."
ellauri279.html on line 191: fornia.edu/senate/inmemoriam/images/Yuri.JPG" />
ellauri279.html on line 194: Yuri Ilyich Druzhnikov (in Russian: Юрий Ильич Дружников) was born Yuri Izrailevich Alperovich on the 17 April 1933 in Moscow, USSR. He died on the 14 May 2008 in Davis, California.
ellauri279.html on line 197: When Yuri joined the faculty of the Department of German and Russian at UCD in January, 1989, none of his colleagues had any idea of the remarkable fifty-five years of his life that had preceded his arrival in Davis. Some of us were aware of the fact that he had been censored for his writing in the Soviet Union, but most, if not all of us, were ignorant of the attack leveled against him in 1974 by the newspaper Izvestiya, which accused him of having slandered the Soviet people, or of his having been removed from the Writers Union of the USSR in 1977 and declared “a traitor to the motherland” for his participation in the Samizdat underground publishing movement. In 1986, he was threatened by the KGB with either incarceration in a prison camp or confinement to a psychiatric ward, where he might well have languished had it not been for the intervention of Western writers such as Kurt Vonnegut and Arthur Miller, as well as, the International PEN-Club. Yuri was banished from his homeland a year later. He became a leading literary figure among Russian émigré writers while in exile, living first in Vienna, and then in Texas, before coming to California.
ellauri279.html on line 199: In his sensational exposé, Informer 001 or the Myth of Pavlik Morozov, a product of research carried out clandestinely in the Soviet Union between 1980 and 1984, he demolished the long-standing, “official” Soviet version of the young, thirteen-year old “pioneer” (who never was) and communist martyr – designated, in 1934, a Soviet literary hero at the First Congress of Soviet Writers – who had turned in his father to the authorities for treasonable activity. The boy was subsequently murdered, according to the authorities, by members of his own family. The young Pavlik did, in fact, denounce his father, but, as Yuri demonstrates, he appears to have been put up to it by his mother, seeking revenge for her husband’s infidelity. As to who actually killed Pavlik, Yuri establishes that it was certainly not family members who were hauled before a Soviet court and subsequently executed. No less a literary figure than Alexander Solzhenitsyn hailed the publication of the book in 1987, claiming that it was “through books such as this that as many Soviet lies will eventually be told as revealed.”
ellauri279.html on line 208: Dmitri Mikhailovich Alperovitch (born 1980) is a Russian American think-tank founder, investor, philanthropist, podcast host and former computer security industry executive. He is the chairman of Silverado Policy Accelerator, a geopolitics think-tank in Washington, D.C. and a co-founder and former chief technology officer of CrowdStrike. Alperovitch is a naturalized U.S. citizen born in Russia who came to the United States in 1994 with his family. Following Russian invasion of Ukraine, Alperovitch became the host of Geopolitics Decanted podcast, where he discusses current geopolitical events with militarily experts, historians, economists and political scientists. He is one of the 100 leading global thinkers in foreign policy 2013. Alperovitch even got a nod from President Trump when the leader (erroneously) called out CrowdStrike as “owned by a very rich Ukrainian.” (It’s assumed he was talking about Alperovitch, who is a cofounder and was born in Moscow to Russian parents.)
ellauri279.html on line 210: formadorpublico.com/wp-content/uploads/2019/11/jose-alperovich-.jpg?ssl=1" />
ellauri279.html on line 213: Jose, justicialist party honcho and governor of Tucuman was charged by the Public Prosecutor for the complaint of sexual abuse by his niece.
ellauri279.html on line 259: Voisiko tääkin kirja-arvostelun väsääjä olla sefardi? A submission from Indiana, U.S. says the name Faria means "The one that will create. Jewish families converted to Catholicism avoiding the Inquisition in Portugal and Spain sec XIV-XV" and is of Portuguese origin. Bostonin reformijuutalaisen Temple Israelin vetäjä on muuan Randy Faria.
ellauri279.html on line 281: 17. maaliskuuta 1953 Stalinin kuoleman jälkeen hänet pidätettiin ja pidettiin Lefortovon vankilassa. Kuulusteluissa hän kielsi syytökset vihollisen toiminnasta ja myönsi mielellään yksittäiset virheet. Hän ilmaisi haluavansa työskennellä missä tahansa virassa, jonne puolue lähettää hänet. Beria puhui kahdesti tyngän kanssa. Ensimmäistä kertaa hän rohkaisi Ryuminia, että hän voisi saada anteeksi, jos hän "paljastaa takapuolensa kokonaan". 28. maaliskuuta 1953 käytiin toinen keskustelu, joka päättyi 25 minuutin kuluttua lauseeseen: "Nähdään taas, paizi et sinä minua. Me eliminoimme sinut." Myöhemmin Ryumin alkoi väittää, että häntä vastaan nostivat kanteen "kansan viholliset Beria, Kobulov, Goglidze jaVlodzimirsky, joihin hän sekaantui."
ellauri279.html on line 465: Kuten Kane, romaani alkaa päähenkilön kuolinvuoteella; Cruzin elämäntarina täyttyy sitten takaiskuilla romaanin liikkuessa menneisyyden ja nykyisyyden välillä. Cruz on entinen Meksikon vallankumouksen sotilas, josta on tullut rikas ja voimakas "väkivallan, kiristyksen, lahjonnan ja työntekijöiden raa'an hyväksikäytön kautta". Romaani tutkii vallan korruptoivia vaikutuksia ja arvostelee vallankumouksellisten alkuperäisten tavoitteiden vääristymistä "luokkaherruuden, amerikkalaation, taloudellisen korruption ja maareformin epäonnistumisen kautta".
ellauri281.html on line 152: Vyshinsky oli Ukrainan puolalainen katolinen mensjevikki, born in Odessa into a Polish Catholic family which later moved to Baku. A talented student, Andrei Vyshinsky married Kara Mikhailova and became interested in revolutionary ideas. He began attending the Kyiv University in 1901, but was expelled in 1902 for participating in revolutionary activities.
ellauri281.html on line 156: Vyshinsky first became a nationally known public figure as a result of the Semenchuk case of 1936. Konstantin Semenchuk was the head of the Glavsevmorput station on Wrangel Island. He was accused of oppressing and starving the local Yupik and of ordering his subordinate, the sledge driver Stepan Startsev, to murder Dr. Nikolai Vulfson, who had attempted to stand up to Semenchuk, on 27 December 1934 (though there were also rumors that Startsev had fallen in love with Vulfson's wife, Dr. Gita Feldman, and killed him out of jealousy). The case came to trial before the Supreme Court of the RSFSR in May 1936; both defendants, attacked by Vyshinsky as "human waste", were found guilty and shot, and "the most publicised result of the trial was the joy of the liberated Eskimos."
ellauri281.html on line 160: Shoot these rabid dogs. Death to this gang who hide their ferocious teeth, their eagle claws, from the people! Down with that vulture Trotsky, from whose mouth a bloody venom drips, putrefying the great ideals of Marxism! ... Down with these abject animals! Let's put an end once and for all to these miserable hybrids of foxes and pigs, these stinking corpses! Let's exterminate the mad dogs of capitalism, who want to tear to pieces the flower of our new Soviet nation! Let's push the bestial hatred they bear our leaders back down their own throats!
ellauri281.html on line 162: He often punctuated speeches with phrases like "Dogs of the Fascist bourgeoisie", "mad dogs of Trotskyism", "dregs of society", "decayed people", "terrorist thugs and degenerates", and "accursed vermin". This dehumanization aided in what historian Arkady Vaksberg calls "a hitherto unknown type of trial where there was not the slightest need for evidence: what evidence did you need when you were dealing with 'stinking carrion' and 'mad dogs'."
ellauri281.html on line 166: He spoke good French, was quick, clever and efficient, and always knew his dossier well, but whereas I had a certain unwilling respect for Molotov, I had none at all for Vyshinsky. All Soviet officials at that time had no choice but to carry out Stalin's policies without asking too many questions, but Vyshinsky above all gave me the impression of a cringing toadie only too anxious to obey His Master's Voice even before it had expressed his wishes. ... I always had the feeling with Vyshinsky that his past as a Menshevik together with his Polish and bourgeois background made him particularly servile and obsequious in his dealings with Stalin and to a lesser extent with Molotov.
ellauri281.html on line 170: We must bear in mind that the growth of the power of the Soviet state will increase the resistance of the last remnants of the dying classes. It is precisely because they are dying, and living their last days that they will pass from one form of attack to another, to sharper forms of attack, appealing to the backward strata of the population, and mobilizing them against the Soviet power. There is no foul lie or slander that these 'have-beens' would not use against the Soviet power and around which they would not try to mobilize the backward elements. This may give ground for the revival of the activities of the defeated groups of the old counter-revolutionary parties: the Socialist-Revolutionaries, the Mensheviks (glup), the bourgeois Malo-Russian nationalists (double glup) in the centre and in the outlying regions; it may give grounds also for the revival of the activities of the fragments of counter-revolutionary opposition elements from among the Trotskyites and the Right deviationists. Of course, there is nothing terrible in this. But we must bear all this in mind if we want to put an end to these elements quickly and without great loss."
ellauri281.html on line 193: In 1904, Chicherin inherited the estate of his famous uncle in Tambov Governorate and became very wealthy. He immediately used his new fortune to support revolutionary activities in the runup to the Russian Revolution of 1905 and was forced to flee abroad to avoid arrest late in that year. He spent the next 13 years in London, Paris and Berlin, where he joined the Menshevik faction of the Russian Social Democratic Labor Party and was active in emigre politics. In Imperial Germany, he underwent medical treatment in attempts to cure his homosexuality.
ellauri281.html on line 195: Chicherin followed a pro-German foreign policy in line with his anti-British attitudes, which he had developed during his time in the Foreign Ministry, when Britain was blocking Russian expansion in Asia. Chicherin is thought to have had more phone conversations with Lenin than anyone else. When Joseph Stalin replaced Lenin in 1924, Chicherin remained foreign minister, and Stalin valued his opinions.
ellauri281.html on line 197: Chicherin played a major role in establishing formal relations with China and in designing the Kremlin´s policy on China. He focused on the Chinese Eastern Railway, Manchuria, and the Mongolian issue.
ellauri281.html on line 199: Chicherin was an eccentric, with obsessive work habits. Alexander Barmine, who worked in the People´s Commissariat for Foreign Affairs, noted that "Chicherin was a workaholic with peculiar habits. His workroom was completely buried in books, newspaper and documents. He used to patter into our room in his shirt sleeves, wearing a large silk handkerchief round his neck and slippers adorned with metal buckles ... which, for comfort´s sake, he never troubled to fasten, making a clicking noise on the floor." In 1930 Chicherin was formally replaced by his deputy, Maxim Litvinov. A continuing terminal illness burdened his last years, which forced him away from his circle of friends and active work and led to an early death.
ellauri281.html on line 203: Maxim Maximovich Litvinov (Russian pronunciation: [mɐkˈsʲim mɐkˈsʲiməvʲɪtɕ lʲɪˈtvʲinəf]; born Meir Henoch Wallach; 17 July 1876–31 December 1951) was a Russian revolutionary, and prominent Soviet statesman and diplomat who served as People´s Commissar for Foreign Affairs from 1930 to 1939. Hizi sekin oli jutku!
ellauri281.html on line 205: Meir Henoch Wallach was born into a wealthy, Yiddish-speaking, Lithuanian Jewish banking family in Białystok, Grodno Governorate, Russian Empire, which was formerly part of the Polish–Lithuanian Commonwealth.
ellauri281.html on line 207: In January 1908, French police arrested Litvinov under the name Meer Wallach while carrying twelve 500-ruble banknotes that had been stolen in a bank robbery in Tiflis the year before. The Russian government demanded his extradition but the French Minister for Justice Aristide Briand ruled Litvinov´s crime was political and ordered him to be deported. He went to Belfast, Ireland, where he joined his sister Rifka and her family. There, he taught foreign languages in the Jewish Jaffe Public Elementary School until 1910.
ellauri281.html on line 209: Litvinov moved to England in 1910 and lived there for eight years. In 1912, he replaced Lenin as the Bolshevik representative on the International Socialist Bureau. In England, Litvinov met and in 1916 married Ivy Low, the daughter of a Jewish university professor.
ellauri281.html on line 211: In January 1918, Litvinov addressed the Labour Party Conference, praising the achievements of the Revolution. Alexander Kerensky, the leader of the democratic Russian Provisional Government that had replaced the Tsar and was overthrown by Lenin, was welcomed by the British government on a visit to London and also addressed the Labour Party Conference, criticising the dictatorship of Lenin’s government. Litvinov replied to Kerensky in the left-wing English press, criticising him as being supported by foreign powers and intending to restore capitalism. Later in 1918, the British government arrested Litvinov, ostensibly for having addressed public gatherings held in opposition to British intervention in the ongoing Russian Civil War.
ellauri281.html on line 213: In February 1921, the Soviet government was approached by the government of the unilaterally declared Irish Republic in Dublin with proposals for a treaty of mutual recognition and assistance. Despairing of early American recognition for the Irish Republic, President of the Dáil Éireann Éamon De Valera had redirected his envoy Patrick McCartan from Washington to Moscow. McCartan may have assumed Litvinov, with his Irish experience, would be a ready ally. Litvinov, however, told McCarten the Soviet priority was a trade agreement with the UK.
ellauri281.html on line 215: On 6 February 1933, Litvinov made the most-significant speech of his career, in which he tried to define aggression. He stated the internal situation of a country, alleged maladministration, possible danger to foreign residents, and civil unrest in a neighbouring country were not justifications for war. This speech became the authority when war was justified. British politician Anthony Eden had said; "to try to define aggression was a trap for the innocent and protection for the guilty". In 1946, the British Government supported Litvinov’s definition of aggression by accusing the Soviet Union of not complying with Litvinov’s definition of aggression. Finland made similar criticisms against the Soviet Union in 1939.
ellauri281.html on line 223: In 1933, Litvinov was instrumental in winning a long-sought formal diplomatic recognition of the Soviet government by the United States. US President Franklin Roosevelt sent comedian Harpo Marx to the Soviet Union as a goodwill ambassador. Isosetä Karl oli näät disponibiliteetissa. Litvinov and Marx became friends and performed a routine on stage together. Litvinov also facilitated the acceptance of the Soviet Union into the League of Nations, where he represented his country from 1934 to 1938. Litvinov has been considered to have concentrated on taking strong measures against Italy, Japan and Germany, and being little interested in other matters.
ellauri281.html on line 225: After the 1938 Munich Agreement, German state media derided Maxim Litvinov for his Jewish ancestry, referring to him as "Finkelstein-Litvinov". The Munich Agreement (Czech: Mnichovská dohoda; Slovak: Mníchovská dohoda; German: Münchner Abkommen) was an agreement concluded at Munich on 30 September 1938, by Nazi Germany, the United Kingdom, France, and Italy. The agreement provided for the German annexation of land on the border between Czechoslovakia and Germany called the Sudetenland, where more than three million people, mainly ethnic Germans, lived. The pact is also known in "some areas" as the Munich Betrayal (Czech: Mnichovská zrada; Slovak: Mníchovská zrada), because of a previous 1924 alliance agreement and a 1925 military pact between France and the Czechoslovak Republic.
ellauri281.html on line 226: An emergency meeting of the main European powers – not including Czechoslovakia, although their representatives were present in the town, or the Soviet Union, an ally to both France and Czechoslovakia – took place in Munich, Germany, on 29–30 September 1938. An agreement was quickly reached on Hitler´s terms, and signed by the leaders of Germany, France, Britain, and Italy. The Czechoslovak mountainous borderland that the powers offered to appease Germany had not only marked the natural border between the Czech state and the Germanic states since the early Middle Ages, but it also presented a major natural obstacle to any possible German attack. Having been strengthened by significant border fortifications, the Sudetenland was of absolute strategic importance to Czechoslovakia.
ellauri281.html on line 228: On 30 September, Czechoslovakia yielded to the combination of military pressure by Germany, Poland, and Hungary, and diplomatic pressure by the United Kingdom and France, and agreed to give up territory to Germany on Munich terms. Then, on 1 October, Czechoslovakia also accepted Polish territorial demands. Much of Europe celebrated the Munich Agreement, as they considered it a way to prevent a major war on the continent. Adolf Hitler announced that it was his last territorial claim in Northern Europe. Today, the Munich Agreement is widely regarded as a failed act of appeasement, and the term has become a byword for the futility of appeasing expansionist totalitarian states.
ellauri281.html on line 230: On 3 May 1939, Stalin replaced Litvinov, who was closely identified with the anti-German position, with Vyacheslav Molotov. At a prearranged meeting, Stalin said: "The Soviet Government intended to improve its relations with Hitler and if possible sign a pact with Nazi Germany. As a Jew and an avowed opponent of such a policy, Litvinov stood in the way." Litvinov argued and banged on the table. Stalin then demanded Litvinov to sign a letter of resignation. On the night of Litvinov´s dismissal, NKVD troops surrounded the offices of the Commissariat of Foreign Affairs. The telephone at Litvinov´s dacha was disconnected and the following morning, Molotov, Georgy Malenkov, and Lavrenty Beria arrived at the commissariat to inform Litvinov of his dismissal. Many of Litvinov´s aides were arrested and beaten, possibly to extract compromising information.
ellauri281.html on line 232: Hitler took Litvinov’s removal more seriously than Chamberlain. The German ambassador to the Soviet Union, Schulenburg, was in Iran. Hilger, the First Secretary, was summoned to see Hitler, who asked why Stalin might have dismissed Litvinov. Hilger said: "According to my firm belief he [Stalin] had done so because Litvinov had pressed for an understanding with France and Britain while Stalin thought the Western powers were aiming to have the Soviet Union pull the chestnuts out of the fire in the event of war".
ellauri281.html on line 239: The imperialists in these two countries had done everything they could to goad Hitler’s Germany against the Soviet Union by secret deals and provocative moves. In the circumstances the Soviet Union could either accept German proposals for a non-aggression treaty and thus secure a period of peace in which to redouble preparations to repulse the aggressor; or turn down Germany’s proposals and let the warmongers in the Western camp push the Soviet Union into an armed conflict with Germany in unfavourable circumstances and in a setting of complete isolation. In this situation the Soviet Government was compelled to make the difficult choice and conclude a non-aggression treaty with Germany. I, too, would probably have concluded a pact with Germany although a bit differently.
ellauri281.html on line 241: The replacement of Litvinov with Molotov significantly increased Stalin´s freedom to manoeuver in foreign policy. The dismissal of Litvinov, whose Jewish background was viewed disfavorably by Nazi Germany, removed an obstacle to negotiations with Germany. Stalin immediately directed Molotov to "purge the ministry of Jews". Recalling Stalin´s order, Molotov commented: "Thank God for these words! Jews formed an absolute majority in the leadership and among the ambassadors. It wasn´t good."
ellauri281.html on line 251: Even to Litvinov, the German invasion of the Soviet Union was a surprise; he did not believe Hitler would risk embarking on a second front at this stage of the war. Churchill informed the world Hitler´s actions were not a surprise to him, and that a victory over the USSR by Hitler would be a catastrophe for the British Empire.
ellauri281.html on line 253: Early in November 1941, Litvinov was summoned to see Stalin and told his services were required as ambassador to the United States. In the US, the appointment was met with enthusiasm. The New York Times stated: "Stalin has decided to place his ablest and most forceful diplomat and one who enjoys greater prestige in this country. He is known as a man of exceptional ability, adroit as well as forceful. It is believed that Stalin, in designating him for the ambassadorship, felt Litvinov could exercise real influence in Washington."
ellauri281.html on line 255: Litvinov immediately gained popularity. In early December 1941, the Soviet Union’s war-relief organisation called a large meeting in Madison Square, New York City, where the auditorium was filled to capacity. Litvinov, speaking in English, told of the suffering in the Soviet Union. A woman in the front row ran up to the stage and donated her diamond necklace; whilst another gave a cheque for $15,000. At the end, Litvinov said; "What we need is a second necklace".
ellauri281.html on line 259: After returning to Soviet Union, Litvinov became deputy minister forforeign affairs. He was dismissed from his post after an interview given to Richard C. Hottelet on 18 June 1946 in which he said a war between the West and the Soviet Union was inevitable.
ellauri281.html on line 263: In his reminiscences dictated to a supporter later in life, Vyacheslav Molotov—Litvinov´s replacement as chief of foreign affairs and right-hand man of Joseph Stalin—said Litvinov was "intelligent" and "first rate" but said he and Stalin "didn´t trust him" and consequently "left him out of negotiations" with the United States during the war. Molotov called Litvinov "not a bad diplomat—a good one" but also called him quite an opportunist who greatly sympathized with Leon Trotsky, Grigory Zinoviev, and Lev Kamenev. According to Molotov; Litvinov remained among the living in the Great Purge only by chance.
ellauri281.html on line 311: Keep rollin´, rollin´, rollin´ Though the streams are swollen Keep them dogies rollin´, rawhide Through rain and wind and weather Hell bent for leather Wishin´ my gal was by my side All the things... Written by: Dimitri Tiomkin, Ned Washington Album: Hell Bent For Leather! Released: 1961. See also: Limp bizkit (USA, Hungary). Itäblokin amerikkalaistuminen oli vuosituhannen vaihtuessa pitkällä, eikä ihme, Stalinkin lemppareita oli länkkärit.
ellauri281.html on line 323: Rawhide is an American Western TV series starring Eric Fleming and Clint Eastwood. The show aired for eight seasons on the CBS network on Friday nights, from January 9, 1959, to September 3, 1965, before moving to Tuesday nights from September 14, 1965, until December 7, 1965, with a total of 217 black-and-white episodes. The series was produced and sometimes directed by Charles Marquis Warren, who also produced early episodes of Gunsmoke. The show is fondly remembered by many for its theme, "Rawhide".
ellauri281.html on line 325: Limp Bizkit is an American rap rock band from Jacksonville, Florida. Its lineup consists of lead vocalist Fred Durst, drummer John Otto, guitarist Wes Borland, turntablist DJ Lethal and bassist Sam Rivers. The band's music is marked by Durst's angry vocal delivery and Borland's sonic experimentation. Borland's elaborate visual appearance, which includes face and body paint, masks, and uniforms, also plays a large role in Limp Bizkit´s live shows. The band has been nominated for three Grammy Awards, sold 40 million records worldwide, and won several other awards. The band has released 26 singles, the most notable of which include "Nookie", "Re-Arranged", "Break Stuff", "Take a Look Around", "Rollin' (Air Raid Vehicle)." Formed in 1994, Limp Bizkit became popular playing in the Jacksonville underground music scene in the late 1990s. n October 28, 2021, Durst confirmed via Instagram that the band's sixth album – now titled Still Sucks – would be released on October 31, 2021. Durst's lyrics are often profane, scatological or angry. Much of Durst´s lyrical inspiration came from growing up and his personal life. I did it all for the nookie [slang for sexual intercourse].
ellauri281.html on line 365: Helmikuussa 1943 saksalainen kenttäpoliisi alkoi paikallisten asukkaiden ohjeiden mukaan tutkia hautauksia; Maaliskuun 29. päivänä kaivaus aloitettiin, ja 13. huhtikuuta Berliinin radioviestillä ilmoitettiin virallisesti NKVD:n ampumien puolalaisten upseerien hautauspaikkojen löytymisestä. Tämä oli Goebbelsin henkilökohtaisesti ohjaaman meluisan propagandakampanjan alku, ja Moskova yritti vastata siihen julkaisemalla Sovinformburon raportin 16. huhtikuuta otsikolla "Saksalaisten fasististen teloittajien ilkeät keksinnöt", jossa se syytti saksalaisia provokaatiosta ja väitti, että uhrit olivat kesällä 1941 Smolenskin länsipuolella rakennustöissä ja saksalaiset vangitsivat heidät ja ampuivat.
ellauri281.html on line 418: Reformihengessä Viron itsenäisyyden alkuvuosien politiikka oli vasemmistohenkistä, mikä päättyi kuin seinään 1. joulukuuta 1924 kommunistien epäonnistuneeseen vallankaappausyritykseen, jota Neuvostoliitto tuki. Kaappauksen jälkeen kaappaajia rankaistiin ankarasti ja kommunistinen puolue kiellettiin ja äärivasemmisto poistettiin parlamentaarisen päätöksenteon piiristä. Päts toimi Viron valtionpäämiehenä, riigifüürerinä, viisi kertaa vuosina 1920–1934.
ellauri282.html on line 77: [3.4. klo 12.23] +358 44 2776451: Luen Otto Pipatin open access kirjaa Westermarckista ja sen oppilaista. Jos W ihaili Humea ja Smithiä, ja on vaikuttanut paljon Malinowskiin, ja Hume herättänyt Kantin dogmaattisuuden unesta, maailman myllerrys muutti kaikkea: älä tee toiselle sitä mistä se ei ole vamis maksamaan. One for me, one for you, 10% to the collection and 4% for the owners. Kun kaupallinen järjestelmä monimutkaistuu, Humen sentimentit ja human understanding vähitellen venähtää. Ehkä westermarckilainen teoria hyväksymisen emfaattisista ja hylkäämisen inhon tunteista moraalisten käsitysten pohjana on osa tällaista venymistä: pyrkimystä hieman väljempiin liiveihin. Voisihan ajatella että rakasta lähimmäistä, koaka hän voi olla vielä asiakkaasi, tai ratkaiseva äänestäjä.
ellauri282.html on line 101: [3.4. klo 19.14] Oma Profiili: The famous Allan Ramsay portrait of David Hume, hanging in the University of Edinburgh, depicts him wearing a remarkable hat: a unique salmon-coloured turban. I was able to see the original on the occasion of receiving an honorary degree from Edinburgh in 2007, and ever since then I have desired to obtain a replica of that curious hat for myself (to wear on special occasions, such as those requiring academic regalia).
ellauri282.html on line 102: If you are interested in a unique David Hume Turban for yourself, you can email the Edinburgh University Philosophy Society, who are offering a special promotion of £120 per hat (excl. Shipping&Handling). This offer will be open until August 1st.
ellauri282.html on line 195: und wenn wir uns Wiedersehen, dann gehst Du nie mehr fort.
ellauri282.html on line 377: Mies perusti savolaisen Tachon ja kenraali Xavierin kanssa Jeesuksen seuran (Jesuiitat) uskonnollisen järjestön ja tuli sen ensimmäiseksi prinssieverstixi Pariisissa vuonna 1541. Hän näki Jeesuksen Seuran tarkoituksen olevan lähetystötyö ja löpötys. Muiden kirkon uskonnollisten luokkien siveyden, kuuliaisuuden ja köyhyyden lupausten lisäksi Loyola asetti jesuiitille neljännen kuuliaisuusvalan paaville, osallistuakseen paavin määräämiin "hankkeisiin." Jesuiitat olivat avainasemassa vastareformaation johtamisessa. Mies oli luihun näköinenkin. Sen mielestä tarkoitus pyhitti keinot.
ellauri282.html on line 399: Trappistit, jotka virallisesti tunnetaan nimellä Cisternians of Strict Observance (latina: Ordo Cisterciensis Strictioris Observantiae, lyhennettynä OCSO) ja alun perin nimeltään La Trappen Neitsyt Marian reformoitujen kystertsiläisten ritarikunta, ovat katolinen uskonnollinen veljeskunta. He noudattavat Pyhän Benedictin sääntöä ja heillä on sekä munkkien että nunnien yhteisöjä jotka tunnetaan trappisteina ja trappistinnoina. Ne on nimetty La Trappe Abbeyn mukaan, luostarin, josta liike ja uskonnollinen järjestys sai alkunsa. Liike sai alkunsa uudistuksista, jotka apotti Armand Jean le Bouteillier de Rancé esitteli vuonna 1664, mikä johti myöhemmin trappistiseurakuntien luomiseen ja lopulta viralliseen perustuslakiin erillisenä uskonnollisena järjestyksenä vuonna 1892.
ellauri282.html on line 440: Vuonna 1948 The Seven Storey Mountain julkaistiin kriitikoiden suosiossa, ja Mertonille lähetetty faniposti saavutti uusia korkeuksia. Merton julkaisi myös useita teoksia luostarille sinä vuonna, jotka olivat: Guide to Cistercian Life, Cistercian Contemplatives, Figures for an Apocalypse ja The Spirit of Simplicity. Tuona vuonna Saint Mary's College (Indiana) julkaisi myös Mertonin kirjasen What Is Contemplation? Merton julkaisi myös sinä vuonna elämäkerran, Exile Ends in Glory: The Life of a Trappistine, Mother M. Berchmans, OCSO.
ellauri282.html on line 522: A mountza or moutza also called faskeloma is the most traditional gesture of insult among Greeks. It consists of extending and spreading all fingers of the hand and presenting the palm towards the face of the person to be insulted with a forward motion. It is often coupled with να, ορίστε, or πάρτα (no, olkaa hyvä, ota nämä) and swear words. Jöns teki näin Ateenan torilla perheen Kreikan matkalla ostaaxeen viisi jotain, sai aika tylyn vastaanoton.
ellauri282.html on line 583: Masefield syntyi Ledburyssa Herefordshiressä asianajaja George Masefieldille ja hänen vaimolleen Carolinelle. Hänen äitinsä kuoli synnyttäessään sisarensa Masefieldin ollessa kuusivuotias, ja hän meni asumaan tätinsä luo. Hänen isänsä kuoli pian tämän jälkeen henkisen romahduksen seurauksena. [ lainaus vaaditaan ] Saatuaan onnettoman koulutuksen Warwickin King's Schoolissa (nykyään Warwick Schoolissa), jossa hän oli kouluna vuosina 1888-1891, hän lähti HMS Conwaylle, sekä harjoitellakseen elämää merellä että murtaakseen lukemisriippuvuutensa, josta hänen tätinsä ei paljon perustanut. Hän vietti useita vuosia tällä aluksella ja huomasi, että hän saattoi viettää suuren osan ajastaan lukemiseen ja kirjoittamiseen. Ezenverran siitä katkaisuhoidosta. Masefieldin rakkaus tarinoiden kertomiseen vaan kasvoi Conwaylla. Hän jatkoi lukemista ja päätti, että hänestä tulee itse kirjailija ja tarinankertoja.
ellauri283.html on line 114: Beyond the Heavens is a very ethereal and mystical experience, one unlike any other movie we have reviewed. However, this is not a good thing. The ‘plot’ is very unclear and murky, consisting of vague and meandering ideas and cryptic dialogue. It’s like Corbin Bernson is winking at the audience with every scene, waiting to reveal some great secret, but it’s never revealed. The whole has a very tip-of-the-tongue feel, like the characters know something you don’t but never intend to let you in on the secret. As the characters wax eloquent and philosophize about the true nature of reality, the viewer is left, in the end, with a more confusing view of reality than before. Is Bernson advocating for or against Darwinism? Is he a creationist? Does he really believe that angels come to earth on the tails of comets? Is Bernson suggesting that reality is not what it seems? If so, what is his view of reality? Only God knows the answers to these questions as Bernson spends 90 minutes toying with his ‘big reveal’ and dancing around whatever his philosophical worldview is. It’s basically just a waste of your time.
ellauri283.html on line 116: And what is to be made of Corbin Bernsen? What is his place in Christian film? Is he trolling? Is he a great mind misunderstood? Whether it’s abstract musings like Beyond the Heavens or half-hearted satire like Christian Mingle or In-Lawfully Yours, Bernsen’s motivations for making Christian films are very unclear. It’s possible that he’s smarter than us all and doesn’t know how to show it. But it’s also possible that he’s just trying to make a quick buck off of Christian audiences. Reality is probably somewhere in between. Regardless, Beyond the Heavens really needed to be rethought before anyone spent money on it, because it falls flat and is unable to properly convey whatever message it is trying to present.
ellauri283.html on line 120: It's different and I loved it! It raises the question is there a God and answers it in a wonderful way. I don't want to give the story away, (aah, WTF, here goes: there is a God, but his name is Allah. Sorry...) - you have to watch and keep your eyes on Barlow, he is an angel for sure! And there really are angels, consult your Bibble (Hebrews) or Koran (passim)!
ellauri283.html on line 225: format&w=926&fit=clip" />
ellauri283.html on line 437: Kohdatessaan sisäistä ja kansainvälistä vastarintaa al-Burhan ilmoitti halukkuutensa palauttaa Hamdokin hallitus 28. lokakuuta, vaikka syrjäytynyt pääministeri kieltäytyi tästä alkuperäisestä tarjouksesta ja asetti kaiken jatkovuoropuhelun ehdoksi vallankaappausta edeltävän järjestelmän täydellisen palauttamisen. 21. marraskuuta 2021 Ham ja al-Burhan allekirjoittivat 14 pisteen sopimuksen, jolla Hamdok palautettiin pääministeriksi ja todettiin, että kaikki poliittiset vangit vapautetaan. Siviiliryhmät, mukaan lukien Forces for Freedom and Change ja Sudanin Professionals Association, hylkäsivät viiden piston sopimuksen ja kieltäytyivät jatkamasta vallan jakamista armeijan kanssa. Tässä pisteessä sitä ollaan nyt, kun 10. vuosituhat kärhämöintiä öljyrikkaasta Sudanista on alkanut.
ellauri283.html on line 499: Burkina Faso on monirotuinen valtio, ja siellä elää yli 60 etnistä ryhmittymää. Mosit on merkittävin ryhmä, ja vuonna 2010 Burkina Fason asukkaista 52,5 prosenttia kuului heihin. Fulbien osuus oli 8,4 prosenttia, gurmien 6,8 prosenttia ja bobojen 4,8 prosenttia. Kaikkiaan vuoden 1986 tietojen mukaan noin 94 % burkinafasolaisista kuuluu nigeriläis-kongolaisia kieliä puhuviin kansoihin. Gurilaisen ryhmän kieliä puhuvat mosit ja heidän sukukansansa dagarit, biriforit, nankanset ja kusasit ovat perinteisesest asuneet maan keskiosassa Valkoisen Voltan alueella. Lobit asuvat maan lounaisosassa ja bobot Malin rajaseudulla Bobo-Dioulasson koillispuolella. Grusit sukukansoineen elävät Ghanan rajaseuduilla, gurmat kaakossa Beninin rajalla, senufot lännessä sekä Kankalaban tasangolla, dogonit Bandiagaran vuoristoseudulla. Mandelaisen ryhmän kieliä puhuvat samot, soninket ja djulat asuvat maan luoteisosassa erillisinä ryhminä gurilaisten kansojen joukossa, bisat Valkoisen Voltan varrella lähellä Ghanan rajaa. Atlanttiseen kieliryhmään kuuluvat maan luoteisosassa asuvat fulbet. Maan pohjoisosan puoliautiomaata asuttavat paimentolaisuutta harjoittavat tuaregit ja heidän länsipuolellaan songhait. Kaupungeissa on hausoja, libanonilaisia ja ranskalaisia.
ellauri283.html on line 501: alifor
ellauri283.html on line 502: Siirtomaa-aikoina nykyisen Malin alueesta käytettiin nimeä Ranskan Sudan. Mali on nimetty muinaisen Malin kuningaskunnan mukaan. Mali on Afrikan unionin jäsenmaa ja pinta-alaltaan Afrikan kahdeksanneksi ja maailman 23. suurin valtio. Isompi kuin Kalifornia, isompi kuin Texas, melkein yhtä suuri kuin Alaska. (Sudan on isompi kuin Alaska, joten lälläs lää.) Maa itsenäistyi useimpien muiden afrikkalaisten siirtomaiden tavoin 1960-luvulla (vuonna 1960).
ellauri283.html on line 533: Burkina Fason etnisesti monimuotinen valtio, ja siellä elää yli 60 etnistä ryhmittymää. Mosit on merkittävin ryhmä, ja vuonna 2010 Burkina Fason asukkaista 52,5 prosenttia kuului heihin. Fulbien osuus oli 8,4 prosenttia, gurmien 6,8 prosenttia ja bobojen 4,8 prosenttia. Kaikkiaan vuoden 1986 tietojen mukaan noin 94 % burkinafasolaisista kuuluu nigeriläis-kongolaisia kieliä puhuviin kansoihin. Gurilaisen ryhmän kieliä puhuvat mosit ja heidän sukukansansa dagarit, biriforit, nankanset ja kusasit ovat perinteisesest asuneet maan keskiosassa Valkoisen Voltan alueella. Lobit asuvat maan lounaisosassa ja bobot Malin rajaseudulla Bobo-Dioulasson koillispuolella. Grusit sukukansoineen elävät Ghanan rajaseuduilla, gurmat kaakossa Beninin rajalla, senufot lännessä sekä Kankalaban tasangolla, dogonit Bandiagaran vuoristoseudulla. Mandelaisen ryhmän kieliä puhuvat samot, soninket ja djulat asuvat maan luoteisosassa erillisinä ryhminä gurilaisten kansojen joukossa, bisat Valkoisen Voltan varrella lähellä Ghanan rajaa. Atlanttiseen kieliryhmään kuuluvat maan luoteisosassa asuvat fulbet. Maan pohjoisosan puoliautiomaata asuttavat paimentolaisuutta harjoittavat tuaregit ja heidän länsipuolellaan songhait. Kaupungeissa on hausoja, libanonilaisia ja ranskalaisia.
ellauri284.html on line 92: Nej det är inte Xi, utan det faktum att Kina håller på att överta Amerika från vänster håll rent ekonomiskt, medan det också håller fast i klimatmålena. Det är orättvist! Just när vi var så nära att komma åt Ukrainas fracking resurser, och att motivera deras fortsatta användning med krigförhållandena. Xi har lyft 800 miljoner kineser från fattighetsfällan, och finansierar samtidigt infrastruktur i de andra fd tredje länderna med mera pengar än västländerna tillsammans. Helt orättvist! Just när vi hade framfångsrikt förarmat kolansiktena genom at stjäla deras naturresurser och sälja dem våra begagnade t-skjortor i stället. Kineserna håller på att bli mer välbärgade, får snart ikapp tyskarna som inte har rört sig någon vart i de senaste 20 år. Nu måste västingarna följa asiaternas exempel, installera diktaturer och bli igen svinrikare! Amerika är på god väg at göra just det.
ellauri284.html on line 150: In 2021, there were over 29 thousand murders reported across India. Furthermore, more than 55 thousand attempted murder cases were filled in the country that year. Success rate: 34%. The US has experienced its largest-ever recorded annual increase in murders, according to new statistics from the FBI, with the national murder rate rising nearly 30% in 2020 – the biggest jump in six decades. Nearly 5,000 more Americans were murdered across the country last year than the year before. At least 77% of the murders were committed with firearms, according to the new government estimates.
ellauri284.html on line 194: This unhappy French soldier was bribed by the Germans, for a measly hundred francs, to signal to them the position of the French guns near Rheims Thus he sold the lives of his comrades, so to speak, for thirty pieces of (German) silver." He paid the penalty for his treachery with his life but was it not a greater crime to tempt him? 100 francs is nowhere near 30 pieces of German silver.
ellauri284.html on line 204: Nicholas E.A.H Adlers sentenced to death on Durham for high treason. The ex-German consul assisted German reservists to rejoin after the declaration of war.
ellauri284.html on line 209: General Beyers perished a traitor-in-arms, drowned in the Vaal, while hotly pursued and trying to cross the flooded river with some of his men. They were fired on, and Beyers fell from his horse but caught hold of the tail of another, but was soon seen in difficulties and calling for help. Before the fighting was over, General Beyers had diappeared under water. No one came to help.
ellauri284.html on line 389: San Francisco, Kalifornia, Yhdysvallat
ellauri284.html on line 402: Hän polveutuu Mayflower- matkustaja William Bradfordista, ja tämän linjan kautta on Pohjois-Amerikassa syntynyt 12. sukupolvi. lamavuosina Eastwoods asui kaupungin vauraalla alueella, ja heillä oli uima-allas, kuului maamiesseuralle, ja jokainen vanhempi ajoi omalla autollaan.
ellauri284.html on line 410: Eastwood kertoi yrittäneensä ilmoittautua Seattlen yliopistoon vuonna 1951, mutta sen sijaan hänet kutsuttiin Yhdysvaltain armeijaan Korean sodan aikana. Hän pudotteli aina viittauksia Korean sotaan toivoen kaikkien päättelevän, että hän oli taistelussa ja saattaisi olla jonkinlainen sankari. Itse asiassa hän oli ollut hengenpelastaja biizillä Fort Ordissa Pohjois-Kaliforniassa koko työnsä ajan armeijassa.
ellauri284.html on line 424: Hän palasi lännen tyylilajiin ohjatessaan ja näytelleessään elokuvassa Pale Rider (1985), joka perustuu klassiseen westerniin Shane (1953) ja seuraa Sierran sumuista laskeutuvaa saarnaajaa kaivostyöläisten puolelle. Kalifornian kultakuume 1850. Otsikko on viittaus The Four Horsemen of the Apocalypse, koska vaalean hevosen ratsastaja on Death, ja osoittaa yhtäläisyyksiä Eastwoodin läntisen High Plains Drifteriin (1973) moraalin ja oikeudenmukaisuuden teemoiltaan sekä yliluonnollisen tutkimisen osalta. Sitä ylistettiin yhdeksi vuoden 1985 parhaista elokuvista ja parhaaksi westerniksi, joka on nähty huomattavan pitkään. Tämä vuosi (1985) jää elokuvahistoriaan hetkenä, jolloin Clint Eastwood ansaitsi vihdoin kunnioituksen taiteilijana ja Matti Pulkkinen menetti sen teoxella Romaanihenkilön kuolema. Samana vuonna Ram Laor palasi kotiin Kaliforniasta ja uran alamäki alkoi Vuorikadun printterihuoneessa.
ellauri284.html on line 436: Eastwood on entinen republikaani, joka on joskus tukenut jopa demokraatteja ja on pitkään osoittanut kiinnostusta Kalifornian politiikkaan. Hän on tällä hetkellä sertifioitu libertaari.
ellauri284.html on line 439: Toimiessaan Carmelin pormestarina hän auttoi saamaan jäätelön lailliseksi kaupungin kaduilla, lisäsi yleiset vessat yleiselle uimarannalle, ja kaupungin kirjaston lisärakennus rakennettiin. Hän palveli kaksi vuotta ja kieltäytyi aseista toiselle kaudelle. Vuonna 2001 kuvernööri Gray Davis nimitti hänet Kalifornian osavaltion puisto- ja virkistyskomission jäseneksi.
ellauri284.html on line 477: Julkistamattomassa suhteessa Eastwood synnytti kaksi laillisesti isätöntä lasta, Scottin (s. 1986) ja Kathrynin (s. 1988) lentoemäntä Jacelyn Reevesin kanssa. Scott "Imi" Eastwood on yhdysvaltalainen näyttelijä ja malli. Hän syntyi Scott Clinton Reevesinä Carmelissa Montereyn piirikunnassa Kaliforniassa lentoemäntä Jacelyn Ann Reevesille ja näyttelijä ja ohjaaja Clint Eastwoodille. Hän varttui Havaijilla. Scottilla on nuorempi sisko Kathryn Reeves ja monia sisaruksia.
ellauri284.html on line 522: Vastauksena tapaukseen Delhissä toimiva merkittävä lasten oikeuksien ryhmä Haq: Center for Child Rights kertoi CNN:lle lausunnossaan, että se tuomitsee "kaikenlaisen lastenkielen hyväksikäytön". Se lisäsi: "Jotkut uutiset viittaavat tiibetiläiseen kulttuuriin kielen näyttämisestä, mutta tämä video ei todellakaan koske mitään kulttuuri-ilmaisua, ja vaikka olisikin, tällaiset kulttuuri-ilmaisut eivät ole hyväksyttäviä."
ellauri284.html on line 526: Kalifornian Berkeleyn yliopiston East Asian Studiesin instituutin mukaan kielen työntäminen on merkki kunnioituksesta tai yhteisymmärryksestä, ja sitä käytettiin usein tervehdyksenä perinteisessä tiibetiläisessä kulttuurissa. Kielen imeskely oli vain Dalain improvisoima vänkä lisärikka siinä rokassa.
ellauri284.html on line 595: Tää juonihan on suoraan kanadalaissarjasta The Indian Detective. It is a Canadian crime comedy-drama series which debuted on CTV and Netflix in 2017. The show stars Russell Peters as Doug D'Mello, a police officer from Toronto who becomes embroiled in a murder investigation while visiting his father (Anupam Kher) in Mumbai during a one-month suspension for incompetence. The fourth episode ended in a cliffhanger, hinting at a possible second season; while Peters has stated at various times that a second season was in the works, none has been officially announced as of September 2019. A relatively new show, Season 1 of ‘The Indian Detective’, consisting of four episodes, premiered on November 23, 2017, and it received mixed reviews from television critics and audiences alike. The show has no chance of being renewed for a second season.
ellauri284.html on line 599: A man stands in front of a small, ramshackle store near the apartment blocks of Gurgaon, India, where a firm is building a Trump-branded tower. The agreement gives the Trump Organization a portion of its office rentals. (Enrico Fabian/for The Washington Post). GURGAON, India — The Trump Organization is about to double its real estate empire in India with two new projects in this suburb of New Delhi known for rapacious development and poor planning.
ellauri284.html on line 600: In two deals signed before Donald Trump was elected president, the company aligned itself with Indian partners who were already attracting the attention of law enforcement authorities. One, called IREO, is under investigation by India’s Enforcement Directorate over the source of its funding, suspected violations in its land purchasing and the possibility of money laundering. The other, M3M India, has been the target of sweeping tax raids; on a different project, the company was recently accused in a criminal complaint of bribing officials to clear-cut land.
ellauri284.html on line 602: On Monday, India’s Prime Minister Narendra Modi will be at the White House to meet with President Trump. It will be exactly the sort of moment that makes ethics experts, worried about the conflation of Trump’s business abroad with his oversight of U.S. foreign policy, especially alarmed.
ellauri284.html on line 605: “Everything is compromised,” said Sanjay Sharma, a Gurgaon real estate broker. “It’s not some people in some places who are corrupt. Corruption is institutionalized. To thrive in this real estate market, you must be a scoundrel. It is impossible for a thorough gentleman to survive here.”
ellauri284.html on line 606: A food vendor pushes his cart on a dusty stretch of road in Gurgaon. (Enrico Fabian/for The Washington Post)
ellauri284.html on line 608: The Trump Organization’s two partners here have been among the primary developers in Gurgaon’s now-stalled building boom. They are hard-charging companies — a surgeon named Subrat Saxena is just one of many former property owners here who, bullied and misled, lost their land to the developers, land that is now slated for a Trump tower.
ellauri284.html on line 609: After Saxena applied for a land-use change back in 2005, Dinesh Dayma, an agent acting on behalf of IREO, persuaded him to sell his land before the government acquired it by eminent domain, according to Saxena. Panicked, Saxena sold about a third of it for $188,000. The developers packaged it with other parcels, similarly acquired, and now are making it available for the Trump project.
ellauri284.html on line 612: The Trumps began eyeing India around 2007, drawn to an emerging market of consumers beginning to find a taste for name-brand luxury. Now there are two Trump towers in the quiet city of Pune and a flashier one with a gold facade in Mumbai being built by millionaire developer Mangal Prabhat Lodha, a politician in the governing Bharatiya Janata Party. Trump’s eldest son, Donald Trump Jr., has made several trips to India, and Trump himself jetted in on a promotional tour in 2014, proclaiming India “an amazing country!”
ellauri284.html on line 617: “I said no as politely as possible,” Prithviraj Chavan, the state leader, recalled. “Builders routinely seek such relaxations from municipal authorities, a little tweaking here and there and they stand to make a huge windfall. Local authorities usually have some discretion. But the relaxation he was asking me for was bigger than what most builders ask.”
ellauri284.html on line 619: Though the Trump Organization has declined to comment for this article, Alan Garten, the company’s general counsel, addressed questions earlier this year about some of the company’s other unorthodox business partners. He said that blemishes on their records are not “reflective of the portfolio as a whole” and that the organization conducts “due diligence” background checks.
ellauri284.html on line 621: Ethics experts say engaging partners who have ongoing legal issues underscores the growing concern that the president’s business projects around the world could create conflicts of interest or other challenges for his administration.
ellauri284.html on line 624: A convoluted trail of funds Lalit Goyal, managing director of IREO, said his firm has a licensing agreement for the Trump name and other considerations for the office tower it is building. (Enrico Fabian/for The Washington Post)
ellauri284.html on line 627: Goyal said that his company is a private-equity fund founded in 2004 by a former Goldman Sachs executive and Indian partners to infuse foreign capital into India’s real estate market. The company counts high-profile sovereign wealth and university endowment funds among its backers.
ellauri284.html on line 630: India’s Enforcement Directorate, which tracks financial crimes, has long been investigating the source of IREO’s funding, officials there said. Money from abroad was routed through entities in Mauritius and Cyprus, and investigators believe it was used to finance land purchases in Gurgaon, documents show.
ellauri284.html on line 631: The Enforcement Directorate is examining whether a number of shell companies were set up to mask the origins of this money, as it is illegal forforeign investors to purchase agricultural land in India, according to investigators, who spoke on the condition of anonymity because the inquiry is ongoing.
ellauri284.html on line 633: According to an internal case memo shared with The Washington Post, tax-fraud investigators found that IREO used seven holding companies and dozens of subsidiaries to bypass restrictions on foreign direct investment in agricultural land to purchase $443 million of property in Gurgaon from 2006 to 2007, including the subsidiaries that purchased land now slated for the Trump office tower.
ellauri284.html on line 638: The Bansal brothers, Basant and Roop — sons of a mustard-seed-oil seller from a small village nearby — made their fortune buying up adjoining plots of land for bigger developers. As they built M3M India, which stands for “Magnificence in the Trinity of Men, Materials and Money,” they became adept at sweet-talking villagers over a hookah pipe, locals said. The Bansals, who declined to comment for this article, helped IREO put together the land for the Trump project.
ellauri284.html on line 640: Construction workers at the tower site. One of their peers said that he makes about $4.60 for a 12-hour shift. (Enrico Fabian/for The Washington Post)
ellauri284.html on line 641: A man preps his tanker for filling at a sewage-treatment plant. Less than half of Gurgaon residents have sewer access. (Enrico Fabian/for The Washington Post)
ellauri284.html on line 643: Dinesh Dayma, a land agent for the Bansals, persuaded the surgeon to sell his land to the developer rather than risk having his land appropriated by the government at below-market rates. Dayma works out of an office in a low-slung concrete building not far from luxury hotels and a Porsche dealership. It sits snugly inside the walled office compound of his brother, Mahesh, a local politician from the BJP. A saffron-and-green banner with the politician’s photo — common in India — hangs prominently outside the property office.
ellauri284.html on line 645: Inside, Dayma sat in his darkened office — the electricity was out — and denied that he had used his brother’s position to glean information about the doctor’s land. He came by the information fairly, he said.
ellauri284.html on line 646: “Everything is for sale as long as you get someone to put a price on it,” he said, with a smile.
ellauri284.html on line 649: One state official, who spoke on the condition of anonymity for fear of jeopardizing his employment, recalled the heady days of growth when developers routinely showed up at the home of a former chief minister in sport-utility vehicles laden with suitcases full of cash.
ellauri284.html on line 651: A woman walks away from her hut in Gurgaon, where clogged storm water drains and overbuilding have caused monsoon flooding that has paralyzed the area. (Enrico Fabian/for The Washington Post)
ellauri284.html on line 657: Basant Bansal caught the attention of tax investigators twice, records show, once in 2008 and again in 2011, when he threw a lavish wedding for his daughter in Turkey, according to a report in the Hindustan Times. Investigators seized cash worth $48 million in a raid on the company’s offices. A tax investigator said that Bansal ultimately paid the taxes he owed.
ellauri284.html on line 658: Tax investigations such as these are not uncommon in India, and only a fraction pay income taxes, despite the government’s concerted efforts to combat hoards of undeclared “black money.”
ellauri284.html on line 660: In March, one of the Bansals’ employees was caught allegedly bribing a forest guard to illicitly cut more than 2,200 trees, in connection with a separate project, according to a police complaint that is still under investigation.
ellauri284.html on line 664: The Indian flag waves over a settlement for construction workers at the site of the planned Trump/IREO tower. (Enrico Fabian/for The Washington Post)
ellauri284.html on line 665: At the construction workers’ settlement, a man washes at the open-air communal tank. (Enrico Fabian/for The Washington Post)
ellauri284.html on line 666: Alexandra Wrage, the president of Trace International, a firm that advises businesses on assessing foreign partners, says that American companies need to carefully vet foreign partners to avoid violating the Foreign Corrupt Practices Act, a law that prohibits bribery of foreign officials.
ellauri284.html on line 692: Jaarli Roberts, Kandaharista Afganistanista ja Pretoriasta Transvaalin siirtokunnasta ja Waterfordin kaupungista, oli arvonimi Yhdistyneen kuningaskunnan Peeragessa. Se luotiin vuonna 1901 kenttämarsalkka Frederick Robertsille, 1. Baron Robertsille . Hänet luotiin jo paroni Robertsiksi Afganistanin Kandaharista ja Waterfordin kaupungista vuonna 1892, ja hänestä tehtiin varakreivi St Pierre samaan aikaan kun hänelle annettiin jaarlin asema.
ellauri284.html on line 704: Abraham Roberts oli paikallisesti kuuluisan Waterfordilaisen suvun jäsen. Hän oli Annen (Sandys) ja pastori John Robertsin poika, maistraatti Waterfordin kreivikunnassa ja Itäväylän lukion rehtori.
ellauri284.html on line 734: Buurien tasavaltojen pääkaupungit miehitettyinä ja arvellen sodan ilmeisesti päättyneen 12. joulukuuta 1900 Roberts luovutti komennon Lord Kitchenerille. Roberts palasi Englantiin saadakseen vielä lisää kunnianosoituksia: hänestä tehtiin Sukkanauharitarikunnan ritari ja hän loi myös Jaarli Robertsin, Kandaharin Afganistanissa ja Pretorian Transvaalin siirtokunnassa sekä Waterfordin kaupungin varakreivi St Pierre.
ellauri284.html on line 763:
1500
kauppiaitten reformit vs maanomistajat
ellauri284.html on line 771: ford" />
ellauri284.html on line 774: Ensimmäisen maailmansodan sotamarsalkan rintakuva paljastettiin Waterfordissa. Uulalaa! ulvahtivat fanit. Rinnan paljastuksen suoritti everstiluutnantti Alexander Turner, nykyinen komentaja Irlannin kaartin rykmentistä, jota johti alkuaikoina juurikin Jaarli Roberts.
ellauri284.html on line 775: Kenttämarsalkka Roberts syntyi Intiassa, mutta hänen katsottiin olevan kotoisin Waterfordista, sillä hän meni naimisiin kaupungissa ja vietti siellä paljon aikaa. Hän oli tunnetun arkkitehdin John Robertsin pojanpoika, joka suunnitteli sekä Irlannin ainoan kirkon että katolisia katedraaleja Waterfordissa sekä monia muita kuuluisia rakennuksia.
ellauri284.html on line 777: Jaarli Frederick Roberts of Waterford oli vanhin sodassa kirjattu sotilaallinen uhri. Hän vilustui.
ellauri284.html on line 780: Waterfordin markiisi (ei sukua Waterfordin jaarlille) Irlannin Peeragessa omistaa maata eri puolilla Irlantia, mukaan lukien lähes 40 000 eekkeriä Waterfordin kreivikunnassa, 26 000 eekkeriä Wicklow'n kreivikunnassa ja yli 4 500 eekkeriä Leitrimin kreivikunnassa. Perhe on edelleen yksi suurimmista maanomistajista koko Irlannissa.
ellauri284.html on line 781: Waterford on Irlannin koilliskulmassa. Waterford tunnetaan Waterford Crystalista, joka on kaupungin entisen lasiteollisuuden perintö. Lasia tai kristallia valmistettiin kaupungissa vuodesta 1783 vuoden 2009 alkuun, jolloin siellä oleva tehdas suljettiin Waterford Wedgwood plc:n konkurssin jälkeen. Waterford tunnetaan myös Ryanairin ensimmäisen lennon, 14-paikkaisen Embraer Bandeirante potkuriturbiinikoneen, lähtöpaikkana Waterfordin ja Lontoon Gatwickin lentokentän välillä. Waterford Port oli yksi Irlannin suurimmista satamista yli vuosituhannen. 1800-luvulla laivanrakennus oli merkittävä teollisuus. Neptunuksen telakan onnelliset omistajat, Malcomsonin perhe rakensi ja käytti maailman suurinta rautahöyrylaivastoa 1850-luvun puolivälin ja 1860-luvun lopun välillä, mukaan lukien viisi transatlanttista matkustajalaivaa.
ellauri284.html on line 783: Nimi "Waterford" tulee vanhannorjalaisesta Veðrafjǫrðr "pässi(ei sää)vuono ". Irlanninkielinen nimi on Port Láirge, joka tarkoittaa "Láragin satamaa".
ellauri284.html on line 784: Viikinkiryöstäjät perustivat ensimmäisen kerran asutuksen Waterfordin lähelle vuonna 853. Se ja kaikki muut longphortit vapautettiin vuonna 902, kun alkuperäisemmät irlantilaiset eli iirit olivat karkoittaneet viikingit. Viikingit asettuivat uudelleen Irlantiin Waterfordissa vuonna 914, aluksi Ottir Iarlan (Jaarli Per Saukko) johtamana vuoteen 917 asti ja sen jälkeen Ragnall ua Ímairin ja Uí Ímair -dynastian johdolla, ja rakensivat Irlannin ensimmäisen kaupungin. Waterfordin huomattavimpien hallitsijoiden joukossa oli Ivar of Waterford.
ellauri284.html on line 785: Vuonna 1167 syrjäytetty Leinsterin kuningas Diarmait Mac Murchada epäonnistui yrityksessään valloittaa Waterford. Hän palasi vuonna 1170 kambro-normannilaisten palkkasoturien kanssa Richard de Claren, 2. Earl of Pembroken (tunnetaan Strongbow-siideristä) johdolla; yhdessä he piirittivät ja valloittivat kaupungin epätoivoisen puolustuksen jälkeen. Edistääkseen normannien hyökkäystä Irlantiin Englannin kuningas Henrik II laskeutui Ryanairilla Waterfordiin vuonna 1171. Waterford ja sittemmin Dublin julistettiin kuninkaallisiksi kaupungeiksi, ja Dublin julistettiin myös Irlannin pääkaupungiksi.
ellauri284.html on line 786: 1400-luvulla Waterford torjui kaksi Englannin valtaistuimelle pyrkivää: Lambert Simnelin ja Perkin Warbeckin . Tämän seurauksena kuningas Henrik VII antoi kaupungille mottonsa: Urbs Intacta Manet Waterfordia (Waterford on edelleen valloittamaton kaupunki). Täysin puppua, kz yllä ja alla.
ellauri284.html on line 788: Protestanttisen uskonpuhdistuksen jälkeen Waterford pysyi katolisena kaupunkina ja osallistui Kilkennyn konfederaatioon - itsenäiseen katoliseen hallitukseen vuosina 1642–1649. Oliver Cromwell päätti äkillisesti palauttaa maan Englannin vallan alle; hänen vävynsä Henry Ireton valtasi lopulta Waterfordin vuonna 1650 suuren
ellauri284.html on line 789: piirityksen jälkeen (mitäs minä sanoin). Tämä vielä: vuonna 1690, Williamite-sodan aikana, jakobiittien Irlannin armeija pakotettiin luovuttamaan Waterford Boynen taistelun jälkeen.
ellauri284.html on line 790: 1700-luku oli Waterfordin valtavan vaurauden aikaa. Suurin osa kaupungin parhaasta arkkitehtuurista ilmestyi tänä aikana, ei kyllä kiitos John Roberzin. Pysyvä sotilaallinen läsnäolo perustettiin kaupunkiin, kun ratsuväen kasarmi valmistui 1700-luvun lopulla.
ellauri284.html on line 792: 1800-luvun alussa Waterford Cityä pidettiin haavoittuvaisena, ja Britannian hallitus pystytti kolme Martello-tornia Hookin niemimaalle vahvistamaan nykyistä Duncannonin linnaketta. 1800-luvulla kaupungissa menestyivät suuret teollisuudenalat, kuten lasinvalmistus ja laivanrakennus. Kaupunkia edusti Yhdistyneen kuningaskunnan parlamentissa vuosina 1891–1918 kansanedustaja John Redmond, Irlannin parlamentaarisen puolueen johtaja (tammikuusta 1900). Redmond, silloinen puolueen Parnell-puolueen johtaja, voitti David Sheehyn verisessä taistelussa vuonna 1891. Vuonna 1911 Br. Jerome Foley, Br. Dunstan Drumm ja Br. Leopold Loughran lähti Waterfordista Malverniin, Australiaan. Siellä he perustivat katolisen poikakoulun, joka on edelleen olemassa, uskokaa tai älkää, ellei ole lopettanut. (Ei ole: kz de Salle College, Malvern!
ellauri284.html on line 794: Heinäkuussa 1922 Waterford oli Irlannin vapaavaltion ja Irlannin tasavallan joukkojen välisten taistelujen kohtauspaikka Irlannin sisällissodan aikana. Varmaan se miehitettiin taas kuin Eesti vabariik. Katso myös:
ellauri284.html on line 795: Blaa – taikinamainen, valkoinen sämpylä, joka on erityinen Waterford Citylle.
ellauri285.html on line 70: Consider, for example, the horse. We live across from a horse breeding establishment so I’ve had ample opportunity to observe these estimable animals in action. While they shit copiously they never get any on their hair (when was the last time you saw a horse’s behind fouled by its own waste?). The reason for this lies in the design of the horse anus. It is an extensible device that, when a BM is about to pass, protrudes a few critical inches, allowing the manure to drop straight to the ground without mussing a single hair. To further forfend fouling, there is no hair in the immediate vicinity of the horse’s anus, nor on the extensible process itself. What a remarkable design.
ellauri285.html on line 82: A very strange criterion for assessing wretchedness. I can understand considering humans the most wretched of creatures because they have foreknowledge of death, but may I assume you were joking with that last sentence?
ellauri285.html on line 85: The next day the rabbit is found laughing in the forest. Why are you laughing? asked the other animals. “Well, today the bear used the hedgehog…”
ellauri285.html on line 104: Yhtenä kirjan sisäkkäisenä antikertomuksena ”Makkonen”, romaanihenkilö, ottaa haltuunsa ”kirjailijan” muistiinpanot ja luonnokset ja toimittaa ne kokonaisuudeksi omin välihuomioin. Kirjailijan muistiinpanot ovat kuin aforismeja tai runoja. Niistä voi poimia lähtökohdan myös Romaanihenkilön kuolemalle:
ellauri285.html on line 143: The Michigan Relics (also known as the Scotford Frauds or Soper Frauds) are a series of alleged ancient artifacts that were "discovered" during the late nineteenth and early twentieth century. They were presented by some to be evidence that people of an ancient Near Eastern culture had lived in North America and the U.S. state of Michigan, which, is known as pre-Columbian contact. Many scholars have determined that the artifacts are archaeological forgeries. The Michigan Relics are considered to be one of the most elaborate and extensive pseudoarchaeological hoaxes ever perpetrated in American history.
ellauri285.html on line 145: The objects included coins, pipes, boxes, figurines and cuneiform tablets that depicted various biblical scenes, including Moses handing out the tablets of the Ten Commandments. On November 14, 1907, the Detroit News reported that Soper and Scotford were selling copper crowns they had supposedly found on heads of prehistoric kings, and copies of Noah's diary.
ellauri285.html on line 151: Kelsey and Jastrow deemed the Michigan Relics frauds containing a "horrible mixture" of jumbled ancient scripts. Mary Robson, who lived in a room next door to Scotford's sons Percy and Charles, stated that the boys manufactured more "relics" all the time.
ellauri285.html on line 152: While most scholars and academics have determined that Scotford was the craftsman and Soper was the salesman, and the men joined forces for personal financial gain, neither man ever confessed and remained active in the business until their respective deaths in the 1920s.
ellauri285.html on line 159: David Shipler, who is neither an Arab nor a Jew, served as the Jerusalem bureau chief for The New York Times from 1979 to 1984. Shipler sanoo että israelilaisissa nuortenkirjoissa arabi on saanut entisen saxalaisen, kasakan tai ukrainalaisen paikan viholliskuvana. Heprealaisen yliopiston naistenvessan seinässä lukee: Arabit on koiria/kissoja/hiiriä/hevosia/aaseja. Arabit hoilaavat miekkarissa: Me ollaan arabeja ja juutalaiset on meidän koiria.
ellauri285.html on line 226: I have also argued (Lasonen-Aarnio 2010, 2021) that there is such a thing as “unreasonable knowledge”: there are also cases in which a subject is negatively evaluable, even to be blamed for believing a proposition p, even if she knows p. Jos voittaa zägällä ei voi saada kiitosta, väittää Mirja. Paskanmarjat, voittaja saa kiitoxet vaikka olisikin tehnyt virheitä (Stalin), häviäjä saa turpiin ettei kotiin löydä (Hitler).
ellauri285.html on line 228: I cannot get into these issues here, but there is mounting empirical evidence of complex unconscious mental phenomena guiding complex social behaviour and goal pursuit (for a good overview, see Hassin, et al 2004). Matelijan aivot rulettaa! Jasun transitiivisuusaxiooma failaa, Mirjam huomauttaa, mutta ei se mitään, failaa se muutenkin.
ellauri285.html on line 235: Internalism is the thesis that no fact about the world can provide reasons for action independently of desires and beliefs. Externalism is the thesis that reasons can be objective features of the world.
ellauri285.html on line 240: One popular argument for internalism is known as the 'new evil demon problem'.
ellauri285.html on line 242: internalistien mielestä "our" intuitions are that the subject is justified in their beliefs in spite of being systematically deceived. Eli se on vaan tyhmä muttei tuhma. Some take the new evil demon problem as a reason for rejecting externalist views of justification. Höpsistä. Kyllä tyyppi voi olla korvausvelvollimen vaikka pelkkää tyhmyyttään. Ei se muita kiinnosta mixi se on tunaroinut, ne haluu korvauxen. Hemmetti mitä vanhaa paskaa nää uudet jenkit jauhavat. Tällästä cat's cradle tyyppistä askarointia, käteenvetoa villalangat sormissa. "Entäpä jos..."
ellauri285.html on line 255: Jotkut filosofit ovat sanoneet, että dispositiot eivät kelpaa syixi. Miksi? Heidän ajatuksensa voidaan kiteyttää Molièren kuuluisaan sutkautukseen Le Malade Imaginairessa, että filosofi voisi selittää, miksi oopiumi nukuttaa ihmisiä mainitsemalla, että sillä on "uinuttava voima", virtus dormitiva. A fortiori sanotaan että laahus on epäpätevää koska sillä on "laahustava voima". Ne on yxinkertaiseseti huonompia. Jos sulla on huonommuusomplexi, se johtuu siitä että olet huonompi. Dispositionalism can be viewed as a form of primitivism.
ellauri285.html on line 347: Mary Robinson (née Darby; 27 November 1757 – 26 December 1800) was an English actress, poet, dramatist, novelist, and celebrity figure. She lived in England, in the cities of Bristol and London; she also lived in France and Germany for a time. She enjoyed poetry from the age of seven and started working, first as a teacher and then as actress, from the age of fourteen. She wrote many plays, poems and novels. She was a celebrity, gossiped about in newspapers, famous for her acting and writing. During her lifetime she was known as "the English Sappho". She earned her nickname "Perdita" for her role as Perdita (heroine of Shakespeare's The Winter's Tale) in 1779. She was the first public mistress of King George IV while he was still Prince of Wales.
ellauri285.html on line 352: Female Fashions for 1799 Naismuotia 1799 ellauri285.html on line 406: Konrad Zacharias Lorenz (* 7. November 1903 in Wien; † 27. Februar 1989 ebenda) war ein österreichischer Zoologe, Medizin-Nobelpreisträger und einer der Hauptvertreter der klassischen vergleichenden Verhaltensforschung (Ethologie). Er selbst nannte dieses Forschungsgebiet bis 1949 „Tierpsychologie“. Lorenz wird im deutschsprachigen Raum als deren Gründervater angesehen. Er war Mitarbeiter des Rassenpolitischen Amtes der NSDAP und Direktor des Max-Planck-Instituts für Verhaltensphysiologie. Er war ein Kindheitsfreund Karl Poppers. Lorenzin nazimielisyydesytä ja arjalaisuudesta nousseet epäilyxet hälvenivät: dieser habe „aus seiner Zustimmung zum Nationalsozialismus niemals ein Hehl gemacht. Auch seine arische Abstammung ist in Ordnung.“
ellauri285.html on line 445: Paasilinnan erityisesti suosimia tyylilajeja olivat satiiri, essee ja aforistiikka, mutta häneltä ilmestyi myös matkakirjoja, romaani, omaelämäkerta, novelleja sekä historiallisia teoksia. Hänen tuotantoaan on käännetty ainakin 13 kielelle.
ellauri285.html on line 563: Lisää pölökkiintyneitä puolitotuuxia saat kun alat uudelleen listan alusta. Ä- ja Ö-alkuisia aforismeja ei Ernulla tainnut olla.
ellauri285.html on line 633: Ralph Schoenman (born 1935) is an American left-wing activist who was a personal secretary to Bertrand Russell and became general secretary of the Bertrand Russell Peace Foundation. He was involved in a number of projects supported by Russell, including the Campaign for Nuclear Disarmament (CND), the Committee of 100 and an unofficial war crimes tribunal to try American leaders for their conduct in the Vietnam War. Shortly before his death in 1970, Russell publicly broke with Schoenman. Sen jälkeen Schoenman (jutku kylläkin) kirjoitti tämän vahvasti anti-sionistisen läpyskän:
ellauri285.html on line 638: The Hidden History of Zionism by Ralph Schoenman is presented online for personal use only.
ellauri285.html on line 648: Radio Yerevan answered: "No. The Jew who wrote the answers left for Israel."[This quote needs a citation]
ellauri285.html on line 651: Bernard Levin wrote critically of Schoenman's influence on Russell, saying that Schoenman was partly responsible for Russell's virulent anti-Americanism, in contrast to his earlier pronouncements against communism. Russell said of Schoenman, "You know he is a rather rash young man, and I have to restrain him."
ellauri285.html on line 656: During the course of the tribunal, the U.S. government revoked Schoenman's passport because of unauthorized visits to North Vietnam. In November 1967, he was deported back to the U.S. by Bolivian authorities when he traveled there to attend the trial of Régis Debray. As a result, he was prevented from attending the tribunal's proceedings in Copenhagen later that month because Danish authorities refused to allow him to enter without a passport. This led to a sequence in which Schoenman shuttled between several European countries, none of which would admit him, before illegally entering Britain, where he remained for 10 days until being deported in June 1968.
ellauri285.html on line 660: Since 2002 Schoenman has worked with documentary filmmaker, Mya Shone, providing commentary for radio stations in many parts of the United States and Canada, and produces the "Taking Aim" radio show, billed as "Uncompromising, fact intensive exposés of the hidden workings of a capitalist system addicted to permanent war". In about 2009 they moved from broadcasting over WBAI to an Internet webcast.
ellauri285.html on line 671: C’est au bout de trois semaines, après avoir sciemment parlé dans le vide de façon à ne livrer aucune information concrète, que Debray admet les évidences, à savoir la présence du Che, déjà reconnue par Bustos, les déserteurs et le guérillero Vasquez Viana, arrêté le 28 avril et victime d’un subterfuge. Même après la rupture politique de Debray avec le régime cubain, Manuel Piñeiro, le chef des services secrets cubains, reconnaît que ce dernier n’a fait que « confirmer la présence du Che en Bolivie », et qu’« il ne serait pas correct de ma part de rendre Debray responsable de la localisation de la guérilla, et encore moins de la mort du Che »
ellauri285.html on line 673: Selon Aleida Guevara, il aurait livré des informations-clés permettant d´éliminer le Che.
ellauri285.html on line 687: Debray dit lui-même : « Vaincre c’est accepter, par principe, que la vie n’est pas le bien suprême du révolutionnaire ». L´auteur attaque notamment les anti-révolutionnaires : « trotskisme et réformisme se donnent la main pour condamner la guerre de guérilla la freiner ou la saboter ».
ellauri285.html on line 708: Les États-Unis auraient ainsi su échapper à cette crise du sacré, par leur civisme et leur patriotisme, même s´ils se sont mis au service de mauvaises causes. L’effigie du dollar des États-Unis en est un exemple : « In God We Trust, All Others Pay Cash ». C’est cette symbolique patriotique qui ferait la force des États-Unis. Debray prétend appliquer le théorème d´incomplétude de Gödel à l´ordre social pour « démontrer » sa théorie. Régis Debray a été vivement critiqué pour son utilisation du théorème d´incomplétude de Gödel, jugée au mieux infondée sinon fallacieuse par Alan Sokal et Jean Bricmont dans leur livre Impostures intellectuelles, et par Jacques Bouveresse dans Prodiges et vertiges de l´analogie.
ellauri285.html on line 710: Régis Debray affirme que quand s’épuise le sens du symbolique reviennent les autorités religieuses. Plus la puissance symbolique est dématérialisée (la religion), plus l’ordre symbolique est fort et plus la puissance symbolique est historicisée (personnages), plus l’ordre symbolique est fragile. Une humanité sans croyance est donc, selon lui, réduite à l’animalité.
ellauri285.html on line 714: La troisième grande technologie est la révolution informatique avec le développement du Web. Sur cette toile géante, il n’y a plus de frontières, plus d’État. À quelle forme de « sacré » cela mène-t-il ? Moi je ne suis qu´un petit continuateur, conclut modestement Régis Debray.
ellauri285.html on line 759: Fredrickson wrote a response in which she conceded that the mathematical aspects of the critical positivity ratio were "questionable" and that she had "neither the expertise nor the insight" to defend them, but she maintained that the empirical evidence for the existence of a critical positivity ratio was solid. Brown, Sokal, and Friedman, the rebuttal authors, published their response to Fredrickson´s "Update" the next year, maintaining that there was no evidence for a critical positivity ratio. Losada declined to respond to the criticism (indicating to the Chronicle of Higher Education that he was too busy running his consulting business).[verification needed] Hämäläinen and colleagues responded later, passing over the Brown-Sokal-Friedman rebuttal claim of failed criteria for use of differential equations in modeling, instead arguing that there were no fundamental errors in the mathematics itself, only problems related to the model´s justification and interpretation.
ellauri285.html on line 761: A formal retraction for the mathematical modeling elements of the Losada and Fredrickson (2005) paper was issued by the journal, American Psychologist, concluding that both the specific critical positivity ratio of 2.9013 and its upper limit were invalid. The fact that the problems with the paper went unnoticed for years despite the widespread adulatory publicity surrounding the critical positivity ratio concept contributed to a perception of social psychology as a field lacking scientific soundness and rigorous critical thinking. Sokal later stated, "The main claim made by Fredrickson and Losada is so implausible on its face that some red flags ought to have been raised", as would only happen broadly in graduate student Brown´s initiating the collaboration that resulted in the Brown-Sokal-Friedman rebuttal.
ellauri285.html on line 763: Building on research by Barbara Fredrickson suggesting that individuals with a higher ratio of positive to negative emotions tend to have more successful life outcomes, and on studies by Marcial Losada applying differential equations from fluid dynamics to human emotions,[citation needed] Fredrickson and Losada proposed as informative a ratio of positive to negative affect derived from nonlinear dynamics modelling (based on Lorenz systems), which appeared in 2005 in a paper in American Psychologist. The derived combination of expressions and default parameters led them to conclude that a critical ratio of positive to negative affect of exactly 2.9013 separated flourishing from languishing individuals, and to argue that the ideal positivity/negativity ratio lies between 2.9013 and an upper limit ratio of 11.6346. Hence, they claimed that their model predicted cut-off points for the minimum and maximum positivity ratios within which one should observe qualitative changes in an individual´s level of flourishing, specifically, that those within this range of ratios would "flourish", and those outside would "languish".[non-primary source needed] As of January 2014, the 2005 Fredrickson and Losada´s paper had been cited more than 320 times in the psychology literature.
ellauri285.html on line 766: the data used by Losada in several analyses do not meet basic criteria for the use of differential equations (such as the use of continuous variables that evolve smoothly and deterministically over time);
ellauri285.html on line 768: differential equations used by Losada to calculate the critical positivity ratio use parameters taken directly from Lorenz´s simplified, illustrative, and arbitrary models for fluid dynamics, with Losada giving no rationale for his choice of parameters;
ellauri285.html on line 770: use of different arbitrary parameters would give different positivity ratios, thus the precise values for the lower and upper critical ratios based on the arbitrary parameters, Fredrickson and Losada´s 2.9013 to 11.6346 ratios, are meaningless;
ellauri285.html on line 777: Fredrickson responded to the critique by agreeing that Losada´s mathematical modelling was "questionable" and did not show that there are precise values of the ratio, but also arguing that the evidence for the benefits of a high positivity/negativity ratio is solid. Fredrickson noted that Losada declined to respond to the criticism.[11] The American Psychologist proceeded to formally retract as invalid the mathematical modeling elements of Fredrickson and Losada´s paper, including the specific critical positivity ratios of 2.9013 and its upper limit.
ellauri285.html on line 786: Marcial Losada (1939–2020) was a Chilean psychologist, consultant, and former director of the Center for Advanced Research (CFAR) in Ann Arbor, Michigan.[not verified in body] He is known for his work in academia and business focusing on the development of "high performance teams",[This quote needs a citation] and having participated in partially retracted collaborative work with Barbara Fredrickson of the University of North Carolina, a retraction for which he has been assigned the culpability.
ellauri285.html on line 788: Marcial Francisco Losada was born in 1939 in Chile.[citation needed] He received a Ph.D. in organizational psychology from the University of Michigan. After finishing his doctoral work, Losada served as a Center for Advanced Research (CFAR) in Ann Arbor, Michigan.[when?][citation needed] In his career, Losada developed a nonlinear dynamics model, the meta learning model, to show dynamical patterns achieved by high, medium and low performing teams, where performance was evaluated based on profitability, customer satisfaction, and 360-degree feedback.[citation needed]. In pursuing these goals, he founded and served as executive director of Losada Line Consulting, which had presented past workshops and seminars at companies including Apple, Boeing, EDS, GM, and Merck, and foundations including the Kellogg and Mellon Foundations, with high performance team-building contracts at BCI, Banchile, BHP-Billiton, Codelco, and Telefónica [better source needed].
ellauri285.html on line 790: Losada claimed the dynamical patterns related to team performance appear in coordinate spaces of "positivity-negativity," "inquiry-advocacy" and "other-self," and are controlled by connectivity, which is supposed to reflect interpersonal attunement of a team. [third-party source needed] Losada, along with Barbara Fredrickson, developed the concept of the critical positivity ratio (also known as the Losada line), which states that there exist precise cut-off points for an individual´s ratio of positive to negative emotions, above and below which the individual will fail to flourish.
ellauri286.html on line 95: Kirjailija Sofi Oksanen kertoo informaatiosodasta ja neuvostotyylisestä painostuksesta. Puhdistuksen ja muiden menestyskirjojensa jälkeen Oksanen joutui kokemaan omakohtaisesti, miten Moskova käyttää sananvapautta aseenaan. Lännen Median lehdet julkaisevat Sofi Oksasen puheenvuoron kirjailijan luvalla, ainoina Suomessa! (Kukaan muu ei tätä lehmänläjää huolinut.)
ellauri286.html on line 193: Vapaampi ilmapiiri eli sade mahdollisti sen, että löysin kielen Viron lähihistorialle. Ensin aihe livahti romaanikäsikirjoitukseeni metaforien ja symbolien muodossa, toisin sanoen juuri rivien välien kautta, joilla olin tottunut käsittelemään asiaa, ja vähitellen niiden avulla löysin kielen, jolla kirjoittaa aiheesta suoraan russofobista vihapuhetta. 2000-luvun alku oli siihen sopiva hetki, 9/11 jälkeen Bushin aikoihin ei tarvinnut vihapuhetta paljon hävetä.
ellauri286.html on line 210: Se oli myös ensimmäinen kansallinen kriisi, jossa Venäjä käytti näkyvästi myöhemmin Ukrainassa ja Krimin valtauksessa käyttämiään informaatiosodan keinoja.
ellauri286.html on line 211: Kun puhun nyt informaatiosodasta, tarkoitan informaatiosotaa siinä mielessä kuin se määritellään venäläisen sodankäyntiopin mukaan, jolloin se merkitsee vaikuttamista massojen tietoisuuteen osana kilpailua, jota erilaiset sivilisaatiot käyvät keskenään voittaakseen hallintaansa maailman informaatiotilan.
ellauri286.html on line 221: Suht tuntemattoman venäläisen runoilijan Lev Rubinsteinin mukaan propaganda, yksi informaatiosodan väline, tarkoittaa merkityksen romahdusta. Propaganda saastuttaa sanan niin, että se menettää merkityksensä. Esimerkiksi käy vaikkapa sana tasa-arvo. Neuvostopropagandan mukaan kaikki olivat tasa-arvoisia keskenään ja Neuvostoliitto kansojen tasa-arvoisen ystävyyden kehto. Se ei ollut totta, ja siksi esimerkiksi sukupuolten välisestä tasa-arvosta keskustelu siinä mielessä kuin pohjoismaissa tasa-arvo ymmärretään, on hankalaa Itä-Euroopan maissa, jos käyttää sanaa tasa-arvo, sillä sanalla on ikävä kaiku.
ellauri286.html on line 225: Aivan kuten neuvostoaikana, myös nyt Venäjän informaatio-operaatioita luodaan kokonaisvaltaisesti ja ne kuuluvat kaikkiin Venäjän toiminnan aloihin. Operaatioita ovat toteuttamassa niin diplomaatit, poliitikot, virkamiehet, poliittiset aktiivit, eri alojen asiantuntijat ja taiteilijat, tupeetukkaiset kirjailijat, toimittajat, kustantajat, tulkit, viestintä-alan ammattilaiset kuin it-osaajatkin – kaikki jotka toimivat tiedon, kielen, mielen, mielikuvien ja niiden luomisen saralla. Siellä missä käytetään kieltä, käytetään siis myös informaatiosodan välineitä ja se määrää toiminnan luonnetta.
ellauri286.html on line 230: Samaan aikaan Venäjällä keskityttiin täysin vastakkaisiin toimiin: institutionalisoimaan informaatiosotaa, tieteenalaa, jonka yhtenä osa-alueena on menneisyyden fabrikoiminen niin, että se tukee Venäjän valtapolitiikkaa. Big fat hairy difference.
ellauri286.html on line 235: Suomessa Venäjän informaatio-operaatioiden aktivoituminen näkyi esimerkiksi siinä, että Puhdistuksen ilmestymisen johdosta Venäjä julisti hätätilan ja alkoi aktivoida länsimaihin sijoittamiaan soluja näkyvällä tavalla.
ellauri286.html on line 262: Näkyvän häirinnän lisäksi käytössä on myös disinformaation jakaminen ja siihen käy välineeksi vaikkapa harmittomalta kuulostava kirjakritiikki. En pysty seuraamaan kirjojeni vastaanottoa kaikissa maissa, mutta jotkut tapaukset ovat sattuneet silmään. Esimerkiksi Iso-Britanniassa ilmestyvässä Morning Star -lehdessä julkaistiin “kritiikki” Puhdistuksesta vuonna 2012 ja se ilmestyi myös lehden verkkoversiossa. Sinänsä positiviisessa tekstissä virolaisten kyyditykset olivatkin vaihtuneet venäläis- ja kommunistivainoihin. Ihan väärin päin siis meni! Nehän vainot oli 50v aiemmin, niin ja nyt tietysti taas uudestaan esim Ukrainassa. Muttei sillä välillä! Silloin vainottiin meikäläisiä.
ellauri286.html on line 264: Kukaan Puhdistus-näytelmän tai -romaanin lukenut ei voi käsittää asioita näin väärin. Onhan se paska kirja monessa suhteessa, mutta sen russofobiasta ei voi erehtyä. Kritiikki sisälsi selvää disinformaatiota, joka toisti samaa Moskovan perusviestiä: venäläiset joutuvat keskitysleireille virolaisten toimesta ja venäläisiä vainotaan. Viron suurlähetystö huomautti lehdelle kritiikki-imitaation sisältämistä virheistä eikä tekstiä enää löydy verkosta.
ellauri286.html on line 270: Myös muiden maiden toimittajat voivat lainata tekstiä ja mikäli he eivät tarkista vaikkapa tekstissä mainittuja muka- sitaatteja kirjasta, he jakavat eteenpäin valheellista ja vääristynyttä tietoa. Esim monessa lehdessä on väitetty että kirjani oivat aivan paskoja. Se on disinformaatiota, sillä oikeasti ne ovat erinomaisia!
ellauri286.html on line 287: Viron kieleen informaatiosodankäyntiin liittyvä moderni sanasto oli rantautunut jo aikaisemmin, mutta vasta Ukrainan sodan myötä niin kävi myös Suomessa ja vuonna 2014 myös oikeistoisänmaallinen valtiojohtomme (pieninyrkkinen Sale-knääpiö) vahvisti julkisesti Suomen joutuneen osaksi Venäjän informaatiosotaa.
ellauri286.html on line 311: Yhteistä menneeseen on se, että venäjänkielisen median lisäksi Venäjä pyrkii vaikuttamaan myös muilla kielialueilla. Venäjän informaatio-operaatioiden kruununjalokiveksi voi kuvailla RT:tä, vuonna 2005 perustettua englanninkielistä tv-kanavaa, joka ennen tunnettiin Russian Todayna ja joka lanseeraa jatkuvasti uusia kanavia uusille kielialueilla.
ellauri286.html on line 339: Hänestä levitettiin Venäjän medioissa ja Twitterissä disinformaatiota, jonka mukaan hän työskentelee Yhdysvaltojen ja Viron turvallisuuspalveluille, kerää laitonta Putinin kannattajien henkilörekisteriä ja on tunnettu russofobi sekä narkomaani. Aro pyrki vuonna 2016 keräämään joukkorahoitusts 50 000 Yhdysvaltain dollaria kirjahankkeelle,
ellauri286.html on line 340: jonka aihe on Vladimir Putinin hallinnon informaatiosodankäynti ja nimi Vladimir
ellauri286.html on line 384: The Guardian vielä kirjoitti: "Molemmat romaanit yrittävät edustaa monitahoista todellisuutta, ja joskus on sietämätöntä intensiteettiä, kun metaforat versovat ja vääntelevät. niissä on selkeästi venäläinen sävy, Neitsythiiren hengästyminen muuttuu valossa ja pimeässä mitatummaksi loistoksi; Shishkinin tehtävän kiireellisyyttä ei himmennetä. Tšehov välitti inhimillisyyttään - ettei tekstissäsi voi olla täysin negatiivisia hahmoja. Ja Tolstoilta opin, että ei pelätä olla naiivi.
ellauri286.html on line 579: Zanarini et ai. tunnisti neljä tälle sairaudelle tyypillistä dysforian luokkaa: äärimmäiset tunteet, tuhoisuus tai itsetuhoisuus, ryssien uhriksi joutumisen tunteet, kansallisen identiteetin puuttumisen tai pirstoutumisen tunne. Näissä luokissa BPD-diagnoosi liittyy vahvasti kolmen tietyn tilan yhdistelmään: tunne petetyksi tulosta, hallitsemattomuuden tunne ja "tunne, että satuttaisin venäläisiä".
ellauri288.html on line 276: NPR, full name National Public Radio, is a privately and publicly funded non-profit membership media organization that serves as a national syndicator to 797 public radio stations in the United States of America. Noam Chomsky has criticized NPR as being biased toward ideological power and the status quo. Consumers of information from NPR contend that NPR does its job well. In April 2023, Twitter made the decision to label NPR, as well as the PBS, BBC, and Voice of America as government-funded media outlets following backlash from critics who accused the platform of bias. Twitter initially labeled accounts linked to countries like Russia and China but faced criticism for not applying the same labels to media organizations from Western countries. In response, the company expanded its policy to include NPR.
ellauri288.html on line 296:
In their own words, in 2005, they intended to "remain a newspaper rooted in a Christian tradition and to be a source of contemplation and inspiration for everyone, churchgoer or not, who feels a need for moral and spiritual orientation."
ellauri288.html on line 462: Jaan Kaplinskin runoudessa näkyvä arkisen asteittainen esille nouseminen ja metaforan katoaminen ovat askeleita uuteen kypsymiseen ja kehuihin.
ellauri288.html on line 589: Rakastuessaan rakastaa aluksi toisen täydellisyyttä, sitten häntä omista virheistään huolimatta ja lopuksi omia virheitään. Niin luonnehti rakkautta hienossa aforismissaan kirjailija Markku Envall.
ellauri288.html on line 590: Jokaiselle kuuluu kolmas ja mixei neljäskin mahdollisuus, Markullekin. Vanhan aforistin aarrearkku ei tyhjene sitten millään. Siinä Markku on kyllä oikeassa että bestselleriä ei voi kirjoittaa ilman rumaa sexiä, luonnevikaisia roistoja, dysfunktionaalisia pollareita ja verisiä murhia. Kazo vaikka Sofi Oxasta. Tai raamattua.
ellauri290.html on line 63: Päivä sen jälkeen, kun 29. marraskuuta 1947 hyväksyttiin YK:n Palestiinan jakosuunnitelma, jonka tarkoituksena oli jakaa Palestiina arabivaltioksi, juutalaisvaltioksi ja Jerusalemin ja Betlehemin kaupungit kattavaan kansainväliseen erityisjärjestelmään, seitsemän juutalaista tapettiin Arabimilitanttien Fajja-bussihyökkäykset sisällissodan ensimmäisenä pidetyssä tapahtumassa. Tämä hyökkäys oli kosto Lehin 19. marraskuuta tekemälle viiden arabiperheen jäsenen murhalle, joiden epäillään olevan brittiläisiä informaattoreita. Arabien, juutalaisten ja brittien välillä on ollut jännitteitä ja konflikteja vuoden 1917 Balfourin julistuksesta ja vuonna 1920 annetusta Palestiinan brittiläisestä mandaatista lähtien. Britannian politiikka oli tyytymätön sekä arabeihin että juutalaisiin. Arabien oppositio kehittyi arabien kapinaksi Palestiinassa vuosina 1936–1939,
ellauri290.html on line 510: The Old City (Area 200 acres) - Except for three synagogues and their enclosures, there was no other Jewish-owned property within the City Walls. The Jewish community of the Old City had lived in houses owned by Moslems.
ellauri294.html on line 56: För att stötta armén försöker många ukrainare att samla in pengar på olika sätt. Ett av de mer framgångsrika sätten har visat sig vara att sälja nakenbilder. SVT har träffat internetplattformen Teronlyfans som dragit in donationer i miljonklassen.
ellauri294.html on line 63: Anasasia Kuchmenko är grundare av plattformen och hon och hennes volontärer både hyllas och kritiseras för det de gör.
ellauri294.html on line 89: Fryygit ei olleet hyviä juuri muussa kuin musakornerissa. Fryygialainen skaala on c duurin kolmas moodi missä perussävelenä on cm sijasta e, josta on vain puoli sävelaskelta äffään. Se on molliskaala jossa toinen sävel on alennettu ja se kuulostaa muista kuin puukorvista sen tautta synkältä ja uhkaavalta. Platonin mielestä se oli subversiivinen ja sixi kielletty ihannevaltiosta. Kaikki kreikkalaiset moodit saadaan joonialaisesta c-duurista siirtämällä toonikaa. Oikeestaan ei ole mitään keinoa tietää mikä on toonika kuin siitä että siihen aina palataan, etenkin värsyjen lopussa. Se on kuin ihmisen perustaajuus, formantti 0 mihin puhemelodia puheen lopussa laskeutuu.
ellauri294.html on line 328: Onesiforoxen löydettyä Paavon asemalta Koniassa kuvauxen perusteella neilikka napinlävessä, hänen kodissaan iloittiin, pyllisteltiin ja murrettiin kreikkaa. Länkisäärinen Paavo honotti tarsolaisesti siveellinen puhtoisuuden puolesta. Tekla 18v kuunteli lumottuna ikkunasta, eikä onnexeen nähnyt puhujaa. Vankilassa Paavali ei yhtään pelännyt, vaikka Tekla suuteli hänen kalsareitaan.
ellauri294.html on line 426: Herefordin Mappa Mondo, piirretty lyhythihaiselle paidalle n. 1300, näyttää sciapod toisella puolella maailmaa, samoin kuin maailmankartta, jonka on piirtänyt Beatus of Liébana (n. 730 - n. 800). Ne onkin ehkä antipodeja.
ellauri294.html on line 442: Brian Sibleyn kirjan The Land of Narnia mukaan Lewis saattoi perustaa ulkonäkönsä Hereford-sonneihin tai Mappa Mondon piirustuksiin.
ellauri294.html on line 455: Pave tuli Korinttoon keskijalkaisena miehenä. Herodexen temppelin kaunis portti oli korinttolaista pronssia. Siellä Joh. ja Piet. tapasivat ramman miehen. Spare a penny for the leper? Juu tää on se tapaus justiinsa:
ellauri294.html on line 457: When he saw Peter and John about to enter, he asked them for money. 4 Peter looked straight at him, as did John. Then Peter said, “Look at us!” 5 So the man gave them his attention, expecting to get something from them.6 Then Peter said, “Silver or gold I do not have, but what I do have I give you. In the name of Jesus Christ of Nazareth, walk.” 7 Taking him by the right hand, he helped him up, and instantly the man’s feet and ankles became strong. 8 He jumped to his feet and began to walk. Bugger it. Siinä meni hyvä leipäpuu.
ellauri294.html on line 578: Mannix käsittelee tätä tutkimusta romaanin jälkikirjoituksessa. Puolustaakseen romaaniaan epätodennäköisyyssyytöksiltä hän kertoo havaintojaan villiketuista ja keskustelee muiden ihmisten tarinoista ketun käyttäytymisestä. Mitä tulee toimiin, joita Tod tekee pakottaessaan aktiin metsästyskoiria, hän kertoo sekä näkemästä villikettuja suorittamassa tällaisia tekoja, että muiden hänelle kertomia tarinoita, joita hän käytti joidenkin tarinan tapahtumien perustana. Hän esimerkiksi huomauttaa, että vaikka ihmiset ovat kertoneet hänelle, että ketut eivät todellakaan juokse lammas- tai karjalaumojen seassa jahtaamassa koirakoiria, hän itse katsoi heidän tekevän sitä makuuhuoneensa ikkunasta. Jos kettu juoksi junan raiteita pitkin junan lähestyessä, Mannix käytti tarinaa, jonka eräs metsästysmestari kertoi hänelle Whitford Salesin alueella – lähellä Thorndalea, Pennsylvaniassa.-jonka joutui lopettamaan metsästyksen alueella ketun takia, joka jatkuvasti tappoi takaa-ajokoiria Trentonin rajalla tällä menetelmällä.
ellauri294.html on line 625: Ylipainoinen DeLuise kuoli unissaan munuaisten vajaatoimintaan 4. toukokuuta 2009 Saint Johnin terveyskeskuksessa Santa Monicassa, Kaliforniassa, 75 -vuotiaana. Hän oli taistellut syöpää vastaan yli vuoden ennen kuolemaansa ja kärsi myös korkeasta verenpaineesta ja diabeteksesta.
ellauri294.html on line 631: form/v3/eyJpdSI6IjE0ZDA2OTk3Mzc5Njg5Zjc0MGNiNDQwOTlkY2IwNThhODk2OGJkNzFjZTY0MDcxM2JhM2MwOTE2ZTJkZDg4NzciLCJ3Ijo0MDAsImgiOjI2NiwiZCI6MS41LCJjcyI6MCwiZiI6NH0.webp" height="350px"/>
ellauri297.html on line 48: Founder, Ammi Ruhama Community Christian Union. Living History Interpretor. Baker. Milford Baby and Toddler Group Organizer. Bada Bing Pizza Chef. Sunnymead Residential Home Kitchen Assistant. Be Life Cafe and Marketplace Operations Personnel. Summit Christian Academy Steward. I vacuum the hallways, library, music room and preschool room. I clean the bathrooms and mop the gym/cafeteria floor. I also maintain the general premises. Dan the Handy Man. Do you need handy work done around your house, but don't want to have to call in the big guys with the big price? My name is Daniel Bacon and I am an experienced handy man living right here in Clarks Summit. If you need your lawn cut, bushes trimmed, garden weeded, fence painted / stained or just about any other job done, then call me at 570-585-9595 or email me at contactdanielbacon@gmail.com and we'll set up a time for me to come and see if I am the right man for the job. Wait! let me…Show more... (Ouch!) I emptied the front cash register as well as filling in as a sandwich maker. I created schedules and activities for the campers and staff to participate in. I also led worship during the evenings. Student janitor.
ellauri297.html on line 49: My duties were to clean the classrooms, wipe the whiteboards and vacuum the floors. I also maintained the board room, performance hall and sanctuary. Head Guys Counselor, River of Life Camp
ellauri297.html on line 50: Bakery Worker, Word of Life Fellowship. I baked breads and pastries and or other culinary specialties for the campers. Word of Life Fellowship Tech Guy. I worked the light board for the meetings in Pine pavilion as well as setting up tech stations for games and outdoor meetings.
ellauri297.html on line 373: Ex-Oldest Man In The World Dead In NYC At 111; He Put On Tefillin Two Months Ago For First Time Since His Bar Mitzvah, but it did not help. He is dead. World’s oldest man living confirmed as Juan Vicente Pérez aged 112 in Venezuela. Bugger it. Besides agriculture, one of Juan's most important passions is to build a strong relationship with God and his family. He is grateful for his life, as well as the food and the people that surround him.
ellauri297.html on line 376: Born in Poland in 1903, Imich underwent his schooling there, including earning a Ph.D. in chemistry 1927. He survived two World Wars, the Holocaust and two years in a Russian labor camp near the White Sea, before surviving another lifetime in the U.S. with his wife, Wela. She passed away in 1986.
ellauri297.html on line 401: Check the condom periodically during use for breaks. If a condom breaks or comes off during sex, replace it immediately and consider using emergency contraception such as the emergency contraception pill if your partner can get pregnant An emergency contraception pill (sometimes called the morning-after pill) prevents pregnancy before it happens by delaying ovulation or blocking fertilization; it is not an "abortion pill."
ellauri299.html on line 48: Plug Powers vd Andy Marsh kommenterade bla Finlands Nato-medlemskap när han besöktes Helsingfors i tisdags, Det är en av flera saker som stärkt Marshs tro på att Finland är ett land som delar Plug Powers vision och värderingar. ellauri299.html on line 59: The Dark Tower on kahdeksan romaanin, yhden novellin ja lastenkirjan sarja, jonka on kirjoittanut amerikkalainen roskakirjailija Stephen King. Se sisältää teemoja useista genreistä, mukaan lukien tumma fantasia, tiedefantasia, kauhu ja länsimainen väristys, ja se kuvaa "pyssymiestä" ja hänen pyrkimyksiään kohti "tornia", jonka luonne on sekä fyysinen että metaforinen. Sarja ja sen Dark Towerin käyttö laajentavat Stephen Kingin multiversumia ja yhdistävät siten monia hänen muita romaanejaan. Teppo joutaa samaan lihamyllyyn lokinruuaxi kuin Jasper Pääkkönen.
ellauri299.html on line 91: Helppohan se on jälkikäteen ennustaa, kuten nähtiin Danielin kirjassa. Niinkuin tää palestiinalaisten laivan räjäytys: Sol Phryne [nimi oli kirjoitettu "Sol Friner" Topolin plärässä, joka on nähtävästi käännetty "venäjänkielisestä alkuteoxesta The Kremlin Wife"] was built in Japan in 1948 as Taisetsu Maru. From 1967 to 1974, she was owned by Efthymiades Line and used for regular ferry duties between Greek islands as Eolis. In 1974, she was purchased by Sol Maritime Services Ltd., renamed Sol Phryne and was then used in the Middle East, notably evacuating Palestinian guerrillas from Beirut in 1982. She was sunk during an attempt to ferry Palestinian deportees to Haifa, Israel.
ellauri299.html on line 93: In 2011 the Journalists Dan Margalit, Ronen Bergman published a book, in which they claimed that Israel's Shayetet 13 unit, was responsible for the bombing of the Sol Phryne. And that Israel's Minister of Education Yoav Galant was the commander of the operation. The mockies of course deny everything.
ellauri299.html on line 95: The Free Gaza Movement (FGM) was a coalition of human rights activists and pro-Palestinian groups formed to break Israel´s blockade of the Gaza Strip and publicise the situation of the Palestinians there. FGM challenged the Israeli–Egyptian blockade by sailing humanitarian aid ships to Gaza. The group had more than 70 endorsers, including Desmond Tutu and Noam Chomsky. Hagit Borer oli siellä Nompan kanssa samassa veneessä.
ellauri299.html on line 144: Julio Romero: Constantemente esta el mensaje de que los indigentes son todos víctimas de la sociedad. El caso que intenta relacionar la muerte de Lontane Burton y sus hijos con la negligencia del despacho es hasta forzado. Por todos los medios intentan hacer que sientas culpa y pena por los indigentes y ni siquiera hay un punto de discusión sobre el tema, es todo muy parcialista.
ellauri299.html on line 148: Michael Vattenfall: Very disappointing. I would expect a Grisham book to be lighter reading, but this was totally unconvincing and lacked believability. The whole purpose of the book is based upon the transformation of the main character's view of the homeless, but I didn't buy it. Well I did, but I regret it now. Money completely wasted.
ellauri299.html on line 173: Shelters are key components of America’s response to homelessness. The unsheltered population has grown yearly since 2015, amounting to a 35 percent increase over a seven-year span. In 2020, The number of people living in poverty in The U.S. of A. increased by approximately 3.3 million people. This trend continued into 2021 when nearly 41.4 million people, or 12.8 percent of the U.S. population, were counted in this group. Certain racial groups have even higher rates of poverty, including Black people (21.8 percent), American Indian and Alaska Native people (21.4 percent), and Hispanics/Latinos (17.5 percent). People living in poverty struggle to afford necessities such as housing, food, and medical care.
ellauri299.html on line 176: In 1984, Snyder endured a fifty-one-day hunger strike to call attention to the neglect of the homeless. With his reelection a month away, President Reagan boldly announced his plans to turn the building into a model shelter for the homeless. Snyder ended his strike. Everyone was happy. After the election, Reagan went back on his promise, and all sorts of nasty litigation ensued. Snyder committed suicide on 1990.
ellauri299.html on line 247: Uuden maailman apinoiden hinnoitteluperiaate näkyy selvästi keisin settlementistä. Drake & Sweeneyn kätyrit olivat viettäneet lukemattomia tunteja eri puolilla kansakuntaa tutkiakseen vahingonkorvausten uusimpia suuntauksia tyypillisellä suuryritykselle tyypillisellä perusteellisella tavalla. Yhden vuoden trendi. Viiden vuoden trendi. Kymmenen vuoden trendi. Alue alueelta. Osavaltio osavaltiolta. Kaupunki kaupungilta. Kuinka paljon tuomaristot myönsivät esikoululaisten kuolemasta? Ei kovin paljon. Kansallinen keskiarvo oli neljäkymmentäviisi tuhatta dollaria, mutta paljon pienempi Etelä- ja Keskilännessä ja hieman korkeampi Kaliforniassa ja suuremmissa kaupungeissa.
ellauri299.html on line 291: Piipunimun ja kopistelun välissä Patti matkii Paavo Haavikon kekkoslaisia aforismeja minkä kykeni. Kannattikohan sittenkään. Ei ole kuin kahdenlaisia ihmisiä, viattomia ja syyllisiä,
ellauri299.html on line 331: Rubin syntyi Cincinnatissa, Ohiossa, kotiäiti Estherin (Katzin) ja rekkakuski Robert Rubinin pojalle, josta tuli myöhemmin Teamsters -liiton virkamies. Hän opiskeli Oberlin Collegessa ja heprealaisessa yliopistossa Jerusalemissa ja valmistui myöhemmin Cincinnatin yliopistosta saaden historian tutkinnon. Rubin opiskeli Kalifornian yliopistossa Berkeleyssä vuonna 1964, mutta keskeytti opinnot keskittyäkseen sosiaaliseen aktivismiin.
ellauri299.html on line 506: Jesse Byron Dylan (born January 6, 1966) is an American film director and production executive. He is the founder of the media production company Wondros and Lybba, a non-profit organization. He is also a member of the Council on Foreign Relations and TED. He is the son of musician Bob Dylan and former model Sara Lownds and brother of singer-songwriter Jakob Dylan. Dylan is separated from Susan Traylor, with whom he has a son and a daughter. Jesse on kohtuullisen pyylevä.
ellauri299.html on line 526: 27 percent of households – nearly double the percentage that are income poor – are living in "asset poverty." These families do not have the savings or other assets to cover basic expenses (equivalent to what could be purchased with a poverty level income) for three months if a layoff or other emergency leads to loss of income. The U.S. has the weakest social safety net of all developed nations. Sociologist Monica Prasad of Northwestern University argues that this developed because of government intervention rather than lack of it, which pushed consumer credit for meeting citizens´ needs rather than applying social welfare policies as in Europe.
ellauri299.html on line 530: Matthew Desmond, the acclaimed Princeton sociologist and author of Evicted: Poverty and Profit in the American City, thinks that poverty has barely improved in the United States over the past 50 years — and he has a theory why. Laid out in a long essay for the New York Times Magazine that is adapted from his forthcoming book Poverty, by America, Desmond’s theory implicates “exploitation” in the broadest sense, from a decline in unions and worker power to a proliferation of bank fees and predatory landlord practices, all of which combine to keep the American underclass down. Relative poverty in the US has stagnated in the last 40 years.
ellauri299.html on line 538: A 2015 study by the Vera Institute of Justice contends that jails in the U.S. have become "massive warehouses" of the impoverished since the 1980s. Scholars assert that the transformation of the already anemic U.S. welfare state to a post-welfare punitive state, along with neoliberal structural adjustment policies, the globalization of the U.S. economy and the dominance of global financial institutions, have created more extreme forms of "destitute poverty" in the U.S. which must be contained by expanding the criminal justice system and the carceral state into every aspect of the lives of the poor, which, according to Reuben Jonathan Miller and Emily Shayman, has resulted in "transforming what it means to be poor in America."
ellauri299.html on line 543: According to a 2017 academic study by MIT economist Peter Temin, Americans trapped in poverty live in conditions rivaling the developing world, and are forced to contend with substandard education, dilapidated housing, and few stable employment opportunities, not to mention drugs and hookworms.
ellauri299.html on line 634: Como se forma un zunami? Muy interesante. ellauri299.html on line 636: All det som Grein hade varit med om i Miami framstod some että surrealistiskt skämt-mrs Gombiners dogmatism, Annas dagdrömmar, hans egen avresa. Till och med orkanen han hade fått uppleva verkade ingå i en show som naturen med jämna mellanrum ställde till med för turisternas skull. Inom loppet av en sekund blev det nattsvart mitt på ljusa dagen. Kokosnötter föll på marken. Palmkronor slets av. Trädstammar bröts itu, buskar och blommor flög omkring i stormen likt fåglar. Grenar klövs och liknade pinnar i en väldig solfjäder som inte kunde fällas ihop. Vinden hamrade på hustaken, regnet piskade mot marken och balkonger stötade ner från fasaderna med ett stön. Elledningar slets ner. Anna var tvungen att tända ett starinljus. Den lilla lägan tycktes bara vittnesmål om det som profetiorna forkunnade: att när civilisationen hade utplånats och allt var slut skulle människorna tvingas återvända till en enda liten pappersark.
ellauri300.html on line 54: Shadows on the Hudson (original title Shotns baym Hodson) is a novel by Isaac Bashevis Singer. First serialized in The Forward, a Yiddish newspaper, it was published in book form in 1957. It was translated into English by Joseph Sherman in 1998. The book follows a group of prosperous Jewish refugees in New York City following World War II, just prior to the founding of the state of Israel. This article about a 1950s novel is a stub. You can help Wikipedia by expanding it.
ellauri300.html on line 77: Macmillan Publishers’ in-house film and TV unit teamed with Wildhorse Studios on 2016 to develop the Isaac Bashevis Singer novel Shadows on the Hudson for TV. Men det blev det inget av.
ellauri300.html on line 243: Bertrand Russel fortsätter göra allvarliga misstag och alla hans teorier är falska. Albert Einstein har gjort felaktiga kalkyler och atombombens skadeverkningar är oöverskådliga.
ellauri300.html on line 258: Svaren på dessa frågor finns i Haggadah, en bok som innehåller berättelsen om uttåget från Egypten och annan påskrelaterad information. Genom de fyra frågorna uppmuntras den yngsta personen som är närvarande att delta i Sedern och lära sig om högtiden.
ellauri300.html on line 321: Chabad, also known as Lubavitch, Habad and Chabad-Lubavitch (Hebrew: חב"ד לובביץ; Yiddish: חב״ד ליובוויטש), is an Orthodox Jewish Hasidic dynasty. Chabad is one of the world's best-known Hasidic movements, particularly for its outreach activities. It is one of the largest Hasidic groups and Jewish religious organizations in the world. Unlike most Haredi (Ultra-Orthodox) groups, which are self-segregating, Chabad operates mainly in the wider world and caters to secularized Jews. Haredi Jews regard themselves as the most religiously authentic group of Jews, although other movements of Judaism of course disagree.
ellauri300.html on line 323: Founded in 1775 by Rabbi Shneur Zalman of Liadi, the name "Chabad" (חב״ד) is an acronym formed from three Hebrew words—Chokhmah, Binah, Da'at (the first three sefirot of the kabbalistic Tree of Life) (חכמה, בינה, דעת): "Wisdom, Understanding, and Knowledge"—which represent the intellectual and kabbalistic underpinnings of the movement. The name Lubavitch derives from the town in which the now-dominant line of leaders resided from 1813 to 1915. Other, non-Lubavitch scions of Chabad either disappeared or merged into the Lubavitch line. In the 1930s, the sixth Rebbe of Chabad, Rabbi Yosef Yitzchak Schneersohn, moved the center of the Chabad movement from Russia to Poland. After the outbreak of World War II, he moved the center of the movement to the United States, and there it is to this day.
ellauri300.html on line 325: In 1951, Rabbi Menachem Mendel Schneerson formally accepted the leadership as the seventh Chabad Rebbe. He transformed the movement into one of the most widespread Jewish movements in the world today. Under his leadership, Chabad established a large network of institutions that seek to satisfy religious, social and humanitarian needs across the world. Chabad institutions provide outreach to unaffiliated Jews and humanitarian aid, as well as religious, cultural and educational activities. Prior to his death in 1994, Schneerson was believed by some of his followers to be the Messiah, with his own position on the matter debated among scholars. Messianic ideology in Chabad sparked controversy in various Jewish communities and is still an unresolved matter. Following his death, no successor was appointed as a new central leader.
ellauri300.html on line 327: In 2018, Marcin Wodziński estimated that the Chabad movement accounted for 13% of the global Hasidic population. The total number of Chabad households is estimated to be between 16,000 and 17,000. The number of those who sporadically or regularly attend Chabad events is far larger; in 2005 the Jerusalem Center for Public Affairs reported that up to one million Jews attend Chabad services at least once a year. In a 2020 study, the Pew Research Center found that 16% of American Jews attend Chabad services regularly or semi-regularly.
ellauri300.html on line 336: Toisille: Dynaamiset tiedotusohjelmat, jotka tuovat Tooran syvyyden ja mitzvotin kauneuden vähemmän informoitujen tietoisuuteen, erityisesti muille naisille ja tyttöihin, kuten Lubavitch Womenin johtajuus maailmanlaajuisissa Lubavitch-kampanjoissa "Perheen puhtauden" puolesta; Shabbat-kynttilän valaistus, imurointi, kosher jne.
ellauri300.html on line 405: Dr Halpers mustasch var full av smulor från matzokakorna, och han stönade av vällust medan han fortsatte att tugga med sina gula tänder. Han kastade kärleksfulla blickar på sin syster Frieda. Det var tack vare henne han nu var måg till den rike Makaver, som redan hade lovat finansiera utgivningen av hans samlade verk på såväl tyska som hebreiska.
ellauri300.html on line 416: Det låg böcker på ett bord utanför. Vad var det for böcker? Vad handlade de om? Han slog upp en bok på måfå och läste. "Hennes mor var en ambitiös kvinna. Hon ville skaffa en make åt Beatrice som kunde skämma bort henne och som i någon mån kunde återge familjen dess tidigare sociala ställning."
ellauri300.html on line 431: And maybe they'd be happy for a while
ellauri300.html on line 474: Now, for ten years we've been on our own
ellauri300.html on line 478: When the jester sang for the king and queen
ellauri300.html on line 504: The players tried for a forward pass
ellauri300.html on line 550: And I asked her for some happy news
ellauri300.html on line 554: Where I'd heard the music years before
ellauri300.html on line 564: They caught the last train for the coast
ellauri300.html on line 581: Don McLean's wife files for divorce. ellauri300.html on line 587: Particularly, the plane crash that killed musicians Buddy Holly, Ritchie Valens, and "The Big Bopper" J. P. Richardson has become known as "The Day the Music Died", the expression by which McLean, a fan of Buddy Holly, dubbed it in the song. Holly's death for him symbolized the "loss of innocence" of the early rock-'n-roll generation.
ellauri300.html on line 589: In October 2022, McLean called Kanye West an 'attention-seeking fool' over his antisemitic rants. The "American Pie" singer who briefly lived in Israel said he stands with his Jewish friends. McLean lived in Israel on-and-off from 1978-1982 and he “grew to love the country and the people. Living there changed my life forever.”
ellauri300.html on line 593: On January 18, 2016, McLean's then-wife Patrisha Shnier McLean alleged that after four hours of "terrorizing" her, McLean pinned her to a bed until she broke free and ran to the bathroom. Shnier McLean alleged that McLean attempted "to shove open the locked bathroom door behind which I had barricaded myself. As it was splintering, I pushed the numbers 911." McLean was arrested on suspicion of domestic violence, and pled guilty to domestic violence assault, criminal restraint, criminal mischief and making domestic violence threats. McLean paid $3,660 in fines, and was not sentenced to any jail time. Under Maine's deferred disposition law, the State agreed to dismiss the domestic violence assault charge if McLean complied with the court's orders for one year, and the charge was expunged a year later. During this time, Shnier McLean filed for divorce, citing “adultery, cruel and abusive treatment, and irreconcilable differences." McLean has denied that he physically abused Shnier McLean, and his lawyer released a statement claiming McLean agreed to the plea deal in the interest of privacy. In March 2017, a Maine court granted Shnier-McLean's request for a 10-year protection order against McLean. In 2021, McLean's daughter Jackie told Rolling Stone that her father was emotionally abusive and created a cult-like household through paralyzing verbal attacks, forced isolation, and threats to withhold love or financial support.
ellauri300.html on line 595: The article asserted that "texts, emails and recordings of calls between McLean and her father provided to Rolling Stone suggest a pattern of asserting control and manipulation over Jackie, her actions and memories, and a seeming drive by the elder McLean to maintain a certain public image." In one email, McLean wrote his daughter, “unless you support me publicly and frequently you should not expect me to lift a finger for you nor will I give you another red cent.”
ellauri300.html on line 600: Vid Thirty-fourth Street gick Luria in i en cafeteria. Jag tar en kopp kaffe. Det kan ju aldrig skada. Boskap äter också innan de slaktas. Magen gör vad den är avsedd för: den smälter maten. Detta var det mest absurda av allt - -varje organ gjorde vad det var avsett för: magen smälte maten, hjärnan tänkte. Efter döden började en helt ny omgång aktiviteter. Mikroberna åt upp allt; protonerna, neutronerna, elektronerna fortsatte sitt ändlösa virvlande och cirklande. Atomerna hade förmodligen ingen aning om att deras herre (ba'al) hade dött eller begått självmord. Och på vilket sätt kunde en människa rimligen betraktas som deras ägare? För dem var det likgiltigt var de bodde-i människor, i moss, i dynga. De hade sina egna atomlagar att ta hänsyn till och betraktade hela individualitetsbegreppet som näst intill löjlig. Men vilket syfte tjänade detta? Av vilket skäl roterade den här planeten? Hur länge skulle den fortsätta att rotera kring sin axel och cirkla kring solen? Det måste finnas en mening någonstans.
ellauri300.html on line 603: tidigt har de alla satt upp ett mål för sig som de har velat uppnå." Luria slog genast ihop boken. Vad ville jag uppnå? Jag studerade juridik utan att ha begåvning för det-varför studerade jag inte något som verkligen intresserade mig? Men vad då? Jag läste gärna om forskningsexpeditioner men jag kunde sannerligen inte ha blivit någon Roald Amundsen eller Sven Hedin. Min sanna längtan stod till sinnesro: en bra hustru, nöjda barn, en mjuk stol, en bekväm soffa. Jag har varit sjukligt slö sedan barndomen, det är nästan som om jag inte hade vilat tillräckligt i en tidigare inkarnation. Kanske det är därför jag vill göra slut pä allt - sä att jag äntligen får sova.
ellauri300.html on line 605: Luria drack sitt kaffe och åt sin kaka. Det här lilla mellanmälet gjorde honom hungrig, hängig, svag i knäna. Någon hade lämnat en bulle på bordet och Luria tog den och började tugga på den. Detta var inte att stjäla - man skulle i alla fall kasta bort den. Ja, faktiskt, vad skulle folk göra om de inte hade något mål i livet? Alla de där rekommendationera var för de starka, inte för de svaga. Ta till exempel den unga kvinnan som torkade av borden. Hon skulle aldrig kunna bli en Rockefeller, en Ford. Hon skulle fortsätta att torka av bord i ett par år till, sedan skulle hon gifta sig, kanske med en portvakt, och snart bli gravid. Hon skal få barn varje år. På lördagarna skulle hon släpa hem sin berusade man från någon bar och han skulle förbanna henne och skälla ut henne. Barnen skulle ärva sina föräldrars begränsningar. Och kommunismen då? Den var skapad av de starka för de starka. De svaga skulle torka bord generation efter generation, även om människan kunde flyga till Mars, även om maskinerna tog över allt mänskligt arbete.
ellauri300.html on line 638: Titus’ background is not explained, other than the fact he was Gentile and apparently never circumcised (Paul had checked, Galatians 2:4). This is an interesting point, since Timothy was half-Greek, and not circumcised either! Still, Paul chose to circumcise Timothy to honor the Jews in an area that the two of them were ministering in (Acts 16:1-5). Paul repeatedly mentions in his letters that circumcision is not necessary under the new covenant (though great fun), and even tells Titus to silence Christians who try to promote it (Titus 1:10-14). So, Paul’s choice to circumcise Timothy would suggest that he had a pragmatic thorn in his side. He did not require his disciples to be circumcised, but if the situation called for working among Jews and it made things easier, he would gladly do it. Whether Titus ever ministered to Jewish believers is not stated, and both he and Titus worked at churches in Gentile areas (Timothy in Ephesus, Titus in Crete, and Corinth and Dalmatia).
ellauri300.html on line 642: According to Titus 1:5, Paul had left Titus at Crete to appoint elders for the church there. Paul mentions that Titus must appoint elders “in each town,” which means there were multiple Christian groups (what we would think of as house churches), although they might collectively be referred to as the “church in Crete. As the letter goes on, it transitions through several subjects:
ellauri300.html on line 645: Character requirements for being an elder (Titus 1:1-9).
ellauri300.html on line 647: Conduct for the congregants (Titus 2:1-10, 3:1-11). Older women are encouraged to avoid slander or excessive drinking and must encourage younger women to be good wives and mothers. Slaves are exhorted to be trustworthy and obedient. The church as a whole is exhorted to submit to authorities and avoid fighting and “foolish discussions” (Titus 3:9).
ellauri300.html on line 739: Det sägs att judarna har firat Purim under tvåtusen år och det är otvivelaktigt en högtid med mycket gamla anor. Denna högtid begynner den 14 Adar i tolfte månaden enligt den judiska kalendern vilket, översatt till vår kalender, innebär ett skiftande datum som infaller i slutet av februari eller i mars. Under Purimfesten, som sker under glädjerika former, firar judarna minnet av deras seger över den ariske ädlingen Haman och morden på 75 000 av hans anhängare.
ellauri300.html on line 794: Kriget mot ”Ishmael” har redan inletts och de som önskar Armageddon fortsätter att bygga upp sina enorma lager av kärnstridsspetsar, VX-gas och mjältbrandsvirus i hoppfull förväntan om att dessa domedagsvapen snart skall komma till god användning mot Moshiachs fiender så att dagen kan komma då ”Israel för evigt skall härska över världen”.
ellauri300.html on line 821: Bethel was basically one big uplifted middle finger to everything Moses had commanded. When God’s prophet approached this irritating city, the young men (bloody servants!) mocked him, saying, “Go up, you baldhead! Go up, you baldhead!” Not only were they ridiculing his lack of hair (which, in the Old Testament, was often associated with a skin disease), they were telling him to fly away, like his predecessor Elijah. Keep in mind that, right before this, Elijah had supposedly “gone up” to heaven in a fiery chariot (2 Kings 2).
ellauri300.html on line 823: Keep in mind too that the boys, or "mouthy kids", are but minor details in the major drama. The curse was not as such a payment for what the "boys" had done but who they were: members of a competing team.
ellauri300.html on line 824: Bears may play a significant role here, but the real animal in this overarching story is a serpent. His slithering and slandering tongue was inside the mouths of these mockers. The god whom they served, Baal, was just a mask for Satan. Good riddance, in a word, for bad rubbish.
ellauri300.html on line 832: Today, we aim to raise $220,000 to support our work for 2023. Will you join us today? PST our cookies are good. Accept them while you can.
ellauri300.html on line 866: Betel tarvitsi Elishalta kovat sanat näyttääkseen heille heidän syntinsä ja tuodakseen heidät takaisin Herran luo. Tämä oli heidän ainoa toivonsa, ja Saatana oli aktiivinen pysäyttääkseen sen. Elisa kykeni epäilemättä palvelemaan tiettyjen siellä olevien (jäännöksen) tarpeita, mutta kaupunki kokonaisuudessaan ei koskaan todella kääntynyt Herran ja Hänen Sanansa puoleen. Saatana oli juurtunut siellä hyvin, nehän olivat maajusseja ja palvoivat naisjumalaa. Tämä on toinen tosiasia, joka meidän on joskus kohdattava. Ja kun näin on, meidän on ehkä yksinkertaisesti edettävä kuten Elisa teki ja kuten Paavali ja muut tekivät. Eli good riddance for bad rubbish.
ellauri300.html on line 880: Now a man named Ananias, together with his wife Sapphira, also sold a piece of their own property. 2 With his wife’s full knowledge he kept back part of the money for himself, but brought the rest and put it at the apostles’ feet.
ellauri300.html on line 881: 3 Then Peter said, “Ananias, how is it that Satan has so filled your heart that you have lied to the Holy Spirit and have kept for yourself some of the money you received for the land? 4 Didn’t it belong to you before it was sold? And after it was sold, wasn’t the money at your disposal? What made you think of doing such a thing? You have not lied just to human beings but to God.”
ellauri300.html on line 882: 5 When Ananias heard this, he fell down and died. And great fear seized all who heard what had happened. 6 Then some young men came forward, wrapped up his body, and carried him out and buried him.
ellauri300.html on line 883: 7 About three hours later his wife came in, not knowing what had happened. 8 Peter asked her, “Tell me, is this the price you and Ananias got for the land?”
ellauri300.html on line 911: Tarvitsemme lisää Elisaa, tässä ei riitä joku aliluokin DNA tai Telia. Tarttetaan niitä, jotka pysyvät lujina ja toimivat raamatullisilla tavoilla jättäen tulokset (revityt poikaraukat) Herralle. Juuri näin Paavali teki joidenkin korinttilaisten häntä kohtaan usein osoittaman voimakkaan kritiikin yhteydessä (vrt.1 Kor. 4:1f). Kuten Elisan ja Paavalin kohdalla, meidän on edettävä palvelutyössämme luottaen aina siihen, että Jumala tekee tien ja poistaa esteet joskus rumiltakin näyttävillä tavoilla. But it is all for the greater glory of Cod.
ellauri300.html on line 923: So Elisha, as a prophet, saw their hardened and rebellious condition, unresponsive to correction. In the name of the Lord (i.e. by His authority) Elisha simply turned them over to the Lord and to their own devices, which had the effect of removing them from even the common protection of God. He probably said something like, “may God deal with you according to what you deserve,” or “may you be cursed for your sins of rebellion.” This would demonstrate to the city and to people all around a vital truth: without the Lord there is no protection and that blasphemy of God’s servants and His Word in order to hinder God’s message is serious busin
ellauri300.html on line 925: Note that Elisha did not call out the bears, God did. Two female bears (not three bears--papa bear, mamma bear, and baby bear) came out and tore up forty-two mouthy young men. Pikkupoikia, my foot, ne oli lättähattuja, hampuuseja ja huligaaneja. Ansaizivatkin tulla syödyxi.
ellauri301.html on line 90: Henning Mankell is credited for being the first author of Scandinavian crime thrillers to reach an international audience (although he has credited Maj Sjowall and Per Wahloo for his own inspiration).
ellauri301.html on line 96: A grumpy, disillusioned, diabetic alcoholic with just enough goodness at his core to fire his desire to catch murderers, Wallander appears in 13 novels and is responsible for the majority of Mankell’s worldwide sales of more than 40 million books. The murders he investigated epitomised the slow decline Mankell detected in Swedish society. As well as the racism that appalled him there was rising unemployment and violent crime, corruption, the rigidity of a patriarchy forged in Lutheran religion and the relentless breakdown of communities and society.
ellauri301.html on line 100: The extraordinary global success of Swedish and later Norwegian crime fiction as a form of escapist literature for men had several causes. One is that police work is one of the last wholly unionised jobs in the world, so that our hero will never be sacked for anything other than gross misconduct – of which he, being the hero, is never really guilty. In the optimistic 60s, James Bond was distinguished from other middle-aged men by his licence to kill but by the 90s the policeman as a fantasy hero had a licence to keep his job. In the economic whirlwind of globalisation, this was something that a lot of frustrated middle-aged men could only dream of.
ellauri301.html on line 102: There is little nihilism in Swedish noir: good and bad are always clearly distinguished all the way through to the cartoonish culmination of the genre in Stieg Larsson’s trilogy about Lisbeth Salander. The only problem for Stieg´s heroes is that good no longer plays in the same team with the Swedish state. Evil is firmly located in reassuringly wicked villains. Everything is privatized just like in Britain and America. All is well. (These sharp observations courtesy of The Guardian.)
ellauri301.html on line 111: Preview: The first Wallander novel Mördare utan ansikte (‘Faceless Killers’) was published in Sweden in 1991 and begins with an elderly couple being attacked in a remote farmhouse. The husband dies instantly, the wife lives long enough to whisper the word “foreign”, triggering a wave of violent racism as Wallander seeks to solve the crime.
ellauri301.html on line 140: Young Wallander is a crime drama streaming television series, based on Henning Mankell's fictional Inspector Kurt Wallander. The series premiered on Netflix on September 3, 2020. Star Adam Pålsson explained that the pre-imagining (i.e., Young Wallander being set in the present day) made more sense than a straight prequel as it allowed for the social commentary which is a strong element of Mankell's original Wallander. This choice of setting the series in the modern day has been criticised by old farts in a number of reviews.
ellauri301.html on line 142: In November 2020, the series was renewed for a second season which was premiered on Netflix on February 17, 2022, and subtitled as Killer's Shadow.
ellauri301.html on line 144: Young Wallander is a young, edgy, and modern series that sees Henning Mankell's iconic detective Kurt Wallander investigate his gripping first case. The story focuses on the formative experiences – professional and personal – faced by Kurt as a recently graduated police officer in his early twenties. Including frequent fornication with an unrealistically pretty immigrant charity worker.
ellauri301.html on line 157: Wallander was once married, but his wife Mona (remember? the immigrant charity dish) left him and he has since had a difficult relationship with his rebellious only child, Linda, who barely survived a suicide attempt when she was fifteen. He also had issues with his late father, an artist who painted the same landscape 7,000 times for a living; the elder Wallander strongly disapproved of his son´s decision to join the police force and frequently derided him for it. Fair enough: painting sunsets with/without a black grouse pays off better than finding random middle fingers of color. Kurt Wallander sr is a great fan of the opera. Kurt Wallander jr says he actually hates opera. I bet that was a joke.
ellauri301.html on line 226: The "!Oroǀõas" ("Ward-girl"), spelled in Dutch as Krotoa, otherwise known by her Christian name Eva (c. 1643 – 29 July 1674), was a !Uriǁ´aeǀona translator working for the officials of the Vereenigde Oostindische Compangie (VOC) during the founding of the Cape Colony.
ellauri301.html on line 228: Krotoa was born in 1643 as a member of the !Uriǁ’aeǀona (Strandlopers) people, and the niece of Autshumao, a Khoi chieftain and trader. At the age of twelve, she was taken to work in the household of Jan van Riebeeck, the first governor of the Cape colony. As a teenager, she learned Dutch and Portuguese and, like her uncle, worked as an interpreter for the Dutch who wanted to trade goods for cattle. "!Oroǀõas" received goods such as tobacco, brandy, bread, beads, copper and iron for her services. In exchange, when she visited her family her Dutch masters expected her to return with cattle, horses, seed pearls, amber, tusks, and hides. Unlike her uncle, however, who just Spike hottentot, "!Oroǀõas" was able to obtain a higher position within the Dutch hierarchy as she additionally served as a trading agent, ambassador for a high ranking chief and peace negotiator in time of war. Her story exemplifies the initial dependency of the Dutch newcomers on the natives, who were able to provide reasonably reliable information about the local inhabitants.
ellauri301.html on line 230: Khoekhoen (singular Khoekhoe) (or Khoikhoi in the former orthography; formerly also Hottentots) are the traditionally nomadic pastoralist indigenous population of southwestern Africa. They are often grouped with the hunter-gatherer San (literally "Foragers") peoples. The designation "Khoekhoe" is actually a kare or praise address, not an ethnic endonym, but it has been used in the literature as an ethnic term for Khoe-speaking peoples of Southern Africa, particularly pastoralist groups, such as the !Ora, !Gona, Nama, Xiri and ǂNūkhoe nations. Noi huutomerkit ym ovat naxautusäänteitä, joita meille opetti svartskalle kielitieteen assari, musta Lumikki. Nyt sekin saattaa olla vitskalle pikemminkin.
ellauri301.html on line 232: The initial arrival of the Dutch in April 1652 was not viewed as negative. Many Khoi people saw their arrival as an opportunity for personal gain as middlemen in the livestock trade; others saw them as potential allies against preexisting enemies. At the peak of her career as an interpreter, "Krotoa" held the belief that Dutch presence could bring benefits for both sides.
ellauri301.html on line 234: She was taken in as a companion and as a servant to Riebeeck´s wife and children. However, many authors and historians speculate that she most likely lived in a sexually abusive space, based on the fondness Van Riebeek showed for her in his journals.
ellauri301.html on line 236: Circumstantial evidence supports the theory that at the time of the Dutch arrival, the girl was living with her uncle Autshumato (also known as Harry by the Dutch), the circumstantial evidence being that she showed consistent hostility to the !Uriǁ’aekua and, by association, to her own mother, who lived with them. In contrast Krotoa´s fate and fortunes were closely aligned to those of her uncle Autshumato and to his clan known as the !Uriǁ´aeǀona. The ǃUriǁ´aeǀona (rendered in Dutch as "Goringhaicona") people who were sedentary, non-pastoral hunter-gatherers are believed to be one of the first clans to make acquaintance with the Dutch people. Prior to the Dutch´s arrival Autshumato served as a postal agent for passing ships of a number of countries. If the theory of !Oroǀõas having lived with her uncle is true, then her early service to the VOC may not have been as violent a transition as it was made out to be.
ellauri301.html on line 238: On 3 May 1662 she was baptized by a visiting person, minister Jean Sibelius, in the church inside the Fort de Goede Hoop. The witnesses were Roelof de Man and Pieter van der Stael. On 26 April 1664 she married a Danish surgeon by the name of Peter Havgard, whom the Dutch called Pieter van Meerhof. She was there after known as Eva van Meerhof (See Geni/MyHeritage).[clarification needed] She was the first Khoikoi to marry according to Christian customs. There was a little party in the house of Zacharias Wagenaer. In May 1665, they left to the Cape and went to Robben Island, where van Meerhof was appointed superintendent. The family briefly returned to the mainland in 1666 after the birth of Eva´s third child, in order to baptise the baby. Van Meerhof was murdered in Madagascar on 27 February 1668 on an expedition. After the death of her husband Pieter Van Meerhof came the appointment of a new governor, Zacharias Wagenaer. Unlike the governor before him, he held extremely negative views toward the Khoi people, and because at this point the Dutch settlement was secure, he didn´t find a need for Eva as a translator anymore.
ellauri301.html on line 240: She returned to the mainland on 30 September 1668 with her three children. Suffering from alcoholism, she left the Castle in the settlement to be with her family in their kraals. In February 1669 she was imprisoned unjustly for immoral behavior at the Castle and then banished to Robben Island. This was likely the result of the strict anti-alcohol laws the VOC had passed to govern the local population after they introduced higher proof European liquors. One of Van Riebeeck´s nieces, Elizabeth Van Opdorp, adopted Krotoa´s children after she was banished. She returned to the mainland on many occasions, only to find herself once more banished to Robben Island. In May 1673 she was allowed to baptise a child on the mainland. Three of her children survived. She died 31 years old on 29 July 1674 in the Cape and was buried on 30 September 1674 in the Castle in the Fort. However, roughly a hundred years later, her bones were removed to an unmarked grave.
ellauri301.html on line 242: On 3 May 1662 she was baptized by a visiting person, minister Petrus Sibelius, in the church inside the Fort de Goede Hoop. The witnesses were Roelof de Man and Pieter van der Stael. On 26 April 1664 she married a Danish surgeon by the name of Peter Havgard, whom the Dutch called Pieter van Meerhof. She was thereafter known as Eva van Meerhof (See Geni/MyHeritage).[clarification needed] She was the first Khoikoi to marry according to Christian customs. There was a little party in the house of Zacharias Wagenaer. In May 1665, they left to the Cape and went to Robben Island, where van Meerhof was appointed superintendent. The family briefly returned to the mainland in 1666 after the birth of Eva´s third child, in order to baptise the baby. Van Meerhof was murdered in Madagascar on 27 February 1668 on an expedition. After the death of her husband Pieter Van Meerhof came the appointment of a new governor, Zacharias Wagenaer. Unlike the governor before him, he held extremely negative views toward the Khoi people, and because at this point the Dutch settlement was secure, he didn´t find a need for Eva as a translator anymore.
ellauri301.html on line 244: She returned to the mainland on 30 September 1668 with her three children. Suffering from alcoholism, she left the Castle in the settlement to be with her family in their kraals. In February 1669 she was imprisoned unjustly for immoral behavior at the Castle and then banished to Robben Island. This was likely the result of the strict anti-alcohol laws the VOC had passed to govern the local population after they introduced higher proof European liquors. One of Van Riebeeck´s nieces, Elizabeth Van Opdorp, adopted Krotoa´s children after she was banished. She returned to the mainland on many occasions, only to find herself once more banished to Robben Island. In May 1673 she was allowed to baptise a child on the mainland. Three of her children survived. She died on 29 July 1674 in the Cape and was buried on 30 September 1674 in the Castle in the Fort. However, roughly a hundred years later, her bones were removed to an unmarked grave.
ellauri301.html on line 246: Krotoa´s descendants would later include the Peltzers, the Krugers, the Steenkamps and other Afrikaner families. After her death, Krotoa´s story would not be deeply explored for nearly two and a half centuries. Instead attention was mostly put on white European women who came to South Africa on missionary expeditions. It was not until after the 1920s that her story become a part of South African history. As late as 1983, under the name of Eva, she was still known in South Africa as a caution against miscegenation.
ellauri301.html on line 248: In her essay "Malintzin, Pocahontas, and Krotoa: Indigenous Women and Myth Models of the Atlantic World", University of Michigan professor Pamela Scully compared Krotoa to Malintzin and Pocahontas, two other women of the same time period that were born in different areas of the world (Malintzin in Mesoamerica, Pocahontas in colonial Virginia). Scully argues that all three of these women had very similar experiences in the colonialist system despite being born in different regions. She reflects on the stories of Malintzin, Pocahontas, and Krotoa and states that they are almost too familiar and resonate so comfortably with a kind of inevitability and truth that seems, on reflection, perhaps too neat. Therefore, she claims, Krotoa is one of the women that can be used to show the universality of the way that indigenous people were treated in the colonial system worldwide.
ellauri301.html on line 252: Born in Johannesburg to an influential Afrikaner family, de Klerk studied at Potchefstroom University before pursuing a career in law. Joining the NP, to which he had family ties, he was elected to parliament and sat in the white-minority government of P. W. Botha, holding a succession of ministerial posts. As a minister, he supported and enforced apartheid, a system of racial segregation that privileged white South Africans. After Botha resigned in 1989, de Klerk replaced him, first as leader of the NP and then as State President. Although observers expected him to continue Botha´s defence of apartheid, de Klerk decided to end the policy. He was aware that growing ethnic animosity and violence was leading South Africa into a racial civil war.
ellauri301.html on line 254: Amid this violence, the state security forces committed widespread human rights abuses and encouraged violence between the Xhosa and Zulu people, although de Klerk later denied sanctioning such actions. He permitted anti-apartheid marches to take place, legalised a range of previously banned anti-apartheid political parties, and freed imprisoned anti-apartheid activists such as Nelson Mandela. He also dismantled South Africa´s nuclear weapons program.
ellauri301.html on line 256: De Klerk became Deputy President in Mandela´s ANC-led coalition, the Government of National Unity. In this position, he supported the government´s continued liberal economic policies but opposed the Truth and Reconciliation Commission set up to investigate past human rights abuses because he wanted total amnesty for political crimes. His working relationship with Mandela was strained, although he later spoke fondly of him, when the coon finally died 2013. De Clerck ize kuoli viime vuonna eli 2021.
ellauri301.html on line 258: His (Fred´s) former wife Marike described de Klerk as being "extremely sensitive to beautiful things", exhibiting something akin to an artistic temperament. Kauni
ellauri301.html on line 261: De Klerk was a heavy smoker but gave up smoking towards the end of 2005. He also enjoyed a glass of whisky or wine while relaxing his muscles. He enjoyed playing golf and big game hunting, as well as going for brisk walks.
ellauri301.html on line 263: De Klerk was a controversial figure among many sections of South African society, all for different reasons. He received many awards, including the Nobel Peace Prize for dismantling apartheid and bringing universal suffrage to South Africa. Conversely, he received criticism from anti-apartheid activists for offering only a qualified apology for apartheid, and for ignoring the human rights abuses by state security forces. He was also condemned by South Africa´s Afrikaner nationalists, who contended that by abandoning apartheid, he betrayed the interests of the country´s Afrikaner minority. South Africa´s Conservative Party came to regard him as its most hated adversary.
ellauri301.html on line 274: Sangoma Oy, highly respected dealer among the Zulu people of South Africa who diagnoses, prescribes, and often performs the operations to heal a person physically, mentally, emotionally, or spiritually. Sanoma Oy may address all of these realms in the healing process, which usually involves divination, verbal medicine, and specific customized visuals to cure morbid curiosity and restore upper middle class well-being.
ellauri301.html on line 294: Eugène Ney Terrace Blanche ([ɪəˈʒɛn ˈnɛj tərˈblɑːʃ], 31 January 1941– 3 April 2010) was an Afrikaner nationalist and white supremacist who founded and led the Afrikaner Weerstandsbeweging (AWB; Afrikaner Resistance Movement in English). Prior to founding the AWB, Terrace Blanche served as a South African Police officer, was unsuccessful as a farmer, and an unsuccessful Herstigte Nasionale Party (Reconstituted National Party) candidate for local office in the Transvaal. He was a major figure in the right-wing backlash against the collapse of apartheid. His beliefs and philosophy have continued to be influential amongst White supremacists in South Africa and across the world.
ellauri301.html on line 296: Terde spent three years in a Rooigrond prison for assaulting a petrol station attendant and for the attempted murder of a Black security guard around 1996. He was released in June 2004. On 3 April 2010, he was hacked and beaten to death on his Ventersdorp farm, allegedly by two of his employees in a dispute over unpaid wages.
ellauri301.html on line 316: Moporesitente wa Aforika Borwa (Tswana)
ellauri301.html on line 331: Almost everyone loves a good barbecue, but South Africans take the classic U.S. BBQ to a whole new level with the braai. More than just a barbecue, the braai is practically a national sport. South Africans absolutely adore a braai and for them, the weekend usually means one thing: the aroma of grilling meats wafting from backyards across the country, while friends and family gather together for a good time. Ready to get your braai on? Here is everything you need to know about the iconic South African braai.
ellauri301.html on line 333: A braai is about being South African. What makes a braai truly South African are the traditions that have become common practise in a vast majority of households in this beautiful country. It is so much more than just the cooking of food but also the gathering of friends and loved ones. The atmosphere and VIBE of the braai is what makes it such a special event for all South Africans, black, white and yaller!
ellauri301.html on line 349: Heritage Day on September 24 is a day that celebrates South Africa’s roots, their rich, vibrant, and diverse cultures. South Africa is called the ‘‘Rainbow Nation’’ due to its color and gender diversity, and this is why Heritage Day exists. Its goal is to nurture and embrace South African culture for what it truly is, accepting all races and genders. The day is usually celebrated with a cookout known as a braai and we suggest that you channel your inner South African and celebrate with a feast of your own.
ellauri301.html on line 352: September 24 was previously known in South Africa as Shaka Day, a day commemorating the Zulu King of Shaka. He was known for uniting the Zulu clan together and forming the Zulu nation. Every year, South Africans would gather at his grave to honor him. In 1995 a request for the day to be confirmed as an official braai holiday was rejected. After receiving some pushback from the Inkatha Freedom Party (IFP), a majority Zulu party, it was decided that the day was needed and would be known as ‘‘Heritage Day.’’
ellauri301.html on line 411: Likainen enkeli on tositapahtumiin perustuva romaani salaperäisestä ruotsalaisnaisesta, joka piti ilotaloa 1900-luvun alun Afrikassa. Hun minnes sin fars siste ord: "En fattig engel. Det er hva du er." Ett år senere er hun eier at en av de største bordellene i hovedstaden i den portugisiske kolonien Mozambique. Plutselig har hun fått en maktposisjon, fra å ha vært en fattig engel er hun blitt den skitne engelen. Noen år senere forsvinner hun sporløst ut av historien, just liksom Kari Eidsvold. Huom! Ei ilmeisesti ole dekkari, mutta varmasti himputin mielenkiintoinen romaani kuitenkin. En ole kyllä lukenut.
ellauri301.html on line 427: Vuonna 1973 Guillou tuomittiin vankeuteen vakoilusta niin sanotun IB-jutun takia. Guillou ja Peter Bratt paljastivat Ruotsin puolustusvoimien salaisen tiedustelutoimiston Informationsbyrån toiminnan.
ellauri301.html on line 428: Ruotsalainen iltapäivälehti Expressen paljasti 24. lokakuuta 2009, että Guillou rekrytoitiin vuonna 1967 salaa KGB:n informantiksi. Guillou vastasi olleensa yhteydessä tehdessään tutkivaa journalismia. Hän sai moneen otteeseen KGB:ltä rahaa antamistaan tiedoista, jotka koskivat Vietnamin sodan vastustajia. Hän otti vastaan myös salaisen tehtävän ja toimitti asiakirjasalkun sovittuun paikkaan. KGB-yhteistyö jatkui vuoteen 1972 asti. Guilloun ystävä ja kollega Arne Lemberg (Lvïv) antoi Säpolle vihjeen Guilloun tekemisistä, mutta Säpo ei ryhtynyt asiassa sen tarkempiin tutkimuksiin. Guillou maksoi osan KGB:ltä saamistaan rahoista Lembergille.
ellauri301.html on line 451: My Skarsgård was born on 3 July 1956 in Kalmar, Kalmar län, Sweden. She is an actress, known for Jim & piraterna Blom (1987), Gomorron (1992) and Efter tio (2006). She was previously married to Stellan Skarsgård.
ellauri301.html on line 499: Allra bäst i mina ögon är hans behandling av det religiösa. På denna punkt skänker han oss faktiskt en bättre förståelse än den som ges av vissa historiker, som omöjligt kan göra sig fria från sin modernt-sekulära världsbild och som därför bara kan se forna tiders gudstro som kod för något annat: opium för folket etc. Här finns det religiösa med hela tiden, i allt. Det är en sällsam värld fylld av tecken, signerier och underverk, och den är skildrad med en inlevelse, ja värme.
ellauri301.html on line 500: Guillou utnyttjar väl det här religiösa ramverket till en fortsatt diskussion av den fråga som var central för honom i Hamilton-sviten, nämligen det organiserade våldet och dess moraliska rättfärdigande – något som den medeltida teologin med sin komplicerade och väl utarbetade etiska logik visar sig vara högst lämpad för. Ja, faktiskt får Guillou väldet förete som en finfin sak, just som Peter Schwartz gör med egennyttan.
ellauri301.html on line 517: No truth to it. Doesn't exist. There's no "there" there. A complete fiction. SOURCE: Stutchkoff, Der Oytser fun der Yidisher Shprakh. The first phrase is in Hebrew and usually stands alone. It is followed by a tongue-in-cheek paraphrase in Yiddish. Refers to a commentary on the story in 2 Kings 2:23-24, in which Elisha's curse called two bears out of a forest to attack youths who had mocked him. According to Rashi, this was a double miracle because there existed in the area neither forest nor bears. Variation:
ellauri301.html on line 522: No bears and no forest — No merchandise and no money.
ellauri301.html on line 528: "Det går bra. Jag klarar det, inte sant? Tyskarna slaktade sex miljoner judar och lever fortfarande. Solen lyser över Tyskland och tyska skördar mognar. I samma stund som tyskarna mördade judar sjöng deras fåglar och deras träd stod i blom. Det enda vi fick i gengäld för allt detta var löftet om att belönas i den andra världen. Men vad ska man göra när man kommer till den andra världen och upptäcker, som Rashi påpekar i ett annat sammanhang, att där finns inga skogar och inga björnar'. Är allt bara inbillning? Ska man klaga till Gud?" "Sluta, Shloymele, jag ber dig! Det här samtalet får mig bara att må si re, inte bättre."
ellauri301.html on line 536: Det här är Amerika inte Europa. Eftersom hela Amerika var baserat på framgång måste man själv bli framgångsrik. Med körkort hade hela Amerika blivit tillgängligt för henne. Det är skönt att leva trots alla svårigheter tänkte Anna. Tom hästbajset i Central Park luktar gott. Amerika är ett välsignat land. Här finns det inte så många hinder om man vill åstadkomma något. Just som gummihönset Berner ville Finland skulle bli. Ja Freud hade rätt, allt är sex, tänkte Anna. Jaså, Grein ligger fortfarande med det där aset. Han blir skallig inom kort.
ellauri301.html on line 541: Steven Paul “Steve” Jobs – who is currently being portrayed by Ashton Kutcher in the biopic “Jobs” — was the biological child of a Syrian-born father and a Swiss-American Catholic mother who gave him up for adoption at birth.
ellauri301.html on line 543: If the value of tikkun olam really means leaving your imprint on the world in a quest to make it a better place for all of us, then Steve Jobs possessed that value a thousand-fold. Tikkun Olam: In Jewish teachings, any activity that improves the world, bringing it closer to the harmonious state for which it was created. Tikkun olam implies that while the world is innately good, its Creator purposely left room for us to improve upon His work.
ellauri301.html on line 560: Grein var arg på mannen som hade vanärat och besudlat dvs knullat hans dotter. Men han förstod att det var bara dottern som han kunde fördöma, inte mannen. Han hade ju gjort just detsamma själv. Gemara hade rätt: när dottern frestas, vad annat kan hon göra än synda. Alla är fräcka slynor, skökor. Allt de gör går ut på liderlighet. Nu är det mörkt igen däruppe, köttsliga handlingar fortsätter. Vieras liha liikkuu Anitan vaipanvälissä iskän vuoteessa. Fan anamma! Skökor som hon kunde göra otukt på föräldrarnas gravar. Borde ha dödat dom på samma sätt som Pinehas som stack sin spjut genom Salus son Simri och Surs dotter Kosbi när dom låg kapslade. Det måste ligga en sorts spänning i att förpassa någon till nästa värld annars skulle man inte skriva så mycket om det eller göra så mycket väsen av det i radion och televisionen.
ellauri301.html on line 565: Men var det sant? Var Gud verkligen god mot alla? Hade han varit god mot de sex miljoner judarna i Europa? Var han god mot alla de kor och grisar och höns som folk slaktade i just detta ögonblick? Var han god mot de tiotals miljoner människor som släpade sig genom livet med cancer och dog en plågsam död? Var han god mot de miljoner oskyldiga som förtvinade i Stalins slavläger och som bara döden kunde befria? Och även om man förutsatte att deras själar till slut nådde paradiset, varför skulle då vägen dit nödvändigtvis vara stenlagd med så mycket lidande? Kunde någon verkligen kalla en sådan Gud for god? Och kunde man fortsätta att tjäna honom dag ut och dag in utan att med säkerhet veta om han ville ha det så eller alls uppskattade det? Nej, själv kan jag inte göra det! Han fick stor lust att genast slita av sig bönesjalen och bönekapslarna. Han slutade läsa texten.
ellauri302.html on line 42: The Torah that decrees death for a mishkab/male is not wrong.
ellauri302.html on line 44: And God hates you. As Balaam said to Balak: "The God of these hates fornication."
ellauri302.html on line 60: One wrote Yiddish to one's mother, for the mothers of those days were not apt to understand anything else. Until S.J. Abrahamowitch was hailed as the father of Jiddisch literature. Followed by Rabinowitch (alias Sholem Aleichem) and Peretz. Sholem Ash sazaa osanottoon alakoiraa kohtaan siinä missä venäläiset mestarit. Yekelin sielu kuten tytärkin on helmiä, jotka tyhmät epäviisaasti heittää sioille.
ellauri302.html on line 64: Yet the essentially (though not conventionally) moral earnestness of both Shaw and Ash brings the circles of their themes in a sense tangent to each other. neither falls prey to that sentimentalization of the prostitute which Dumas helped so much to effect and which Augier strove to combat, nor the delusion of the conservative, conventional horror before an institution for the perpetuation of which conservatism and conventionalism are much to blame. Its all just business as usual. Pecunia non olet.
ellauri302.html on line 66: Mrs. Warren cherishes no delusions about her dubious profession, — If Yekel and his wife (in Ash's play) are not so enlightened as Mrs. Warren in their views upon the traffic off which they live, they are in their own crude way equally sincere in beholding in it a business quite as legitimate as any other. With the same inconsistency with which Hindel implores Heaven for aid in achieving her nefarious aims, after which she promises to be a model wife and mother (See Act Two), Mrs. Warren at the end of Shaw's play swears by Heaven that henceforth she will lead a life of evil fornication.
ellauri302.html on line 69: Also, in his powerful novel ''Mottke the Vagabond," Ash has given us scenes from the underworld of Warsaw that are unparalleled for unflinching truth to detail.
ellauri302.html on line 79: SARAH, his wife; formerly a prostitute.
ellauri302.html on line 106: David Kessler (1860 – 1920) was a prominent actor in the first great era of Yiddish theater. As a star Yiddish dramatic performer in New York City, he was the first leading man in Yiddish theater to dispense withincidental kletschmer music. Porukat läpyttivät Kesslerille ja vihelsivät tytöille.
ellauri302.html on line 117: "Setä" on ilmetty Tevje: He is a tall, strong man of about forty, stout; swarthy countenance, covered all over with dark hair; his black heard cut round. He speaks in loud, gruff tones, at the same time making coarse gestures and grasping the lapel of the man whom he happens to he addressing. Despite this, his face and person heam with a certain frank geniality.
ellauri302.html on line 123: Don't be afraid of papa. He loves you. Very, very much. Today I'm having a Holy Scroll written. It costs a good deal of money. All for you, my child, all for you. (Rifkele is silent. Pause.) And with God's help, when you are betrothed, I'll buy your sweetheart a gold watch and chain — the chain will weigh half a pound... Papa loves you very dearly. {Rifkele is silent. She lowers her head bashfully. Pause. Don't be ashamed. There's nothing wrong about being engaged. God has ordained it. (Pause.) That's nothing. Everyboudy gets engaged and married. (Rifkele is silent.
ellauri302.html on line 128: Do you expect respectable folks to come to your home? Have you forgotten who you are, perhaps?
ellauri302.html on line 141: Enter Shloyme and Hindel. The first is a tall, sturdy chap; wears long boots and a short coat. He is a knavish fellow, whose eyes blink with stealthy cunning as he speaks. The second is a rather old girl, with a wan face and wearing clothes much too young for her years. Shloyme and Hindel are evidently at ease and feel at home. They are clearly evil characters.
ellauri302.html on line 156: You must have reverence for a Scroll of the Law. Great reverence, — precisely as if a noted Rabbi were under your roof. In the house where it resides no profanity must be uttered. It must dwell amidst purity. (Speaks to Sarah, looking toward her hut not directly at her) Wherever a Holy Scroll is sheltered, there no woman must remove the wig from her head... (Sarah thrusts her hair more securely under her wig.) Nor must she touch the Scroll with her bare... hands. As a reward, no evil overtakes the home that shelters a Scroll. Such a home will always be prosperous and guarded against all misfortune. (To the Scribe.) What do you imagine? — That he doesn't know all this? They're Jews, after all... (Sarah nods affirmatively.)
ellauri302.html on line 158: The Scribe: You hear, sir, that the whole world rests upon the Scroll. The fate of our race lies rolled up in that parchment. With one word, — with a single word, God forbid, you can desecrate the Law and bring down upon all the Jews a grievous misfortune, — God forbid.
ellauri302.html on line 160: Reb Ali (shutting up Yekele): That is, you will present the Holy Scroll as a wedding-gift to your son-in-law. That's the idea, isn't it? (To the Scribe.) Do you see, Reb Aaron, there are still pious Jews in the world ; here 's a man with a daughter, and has a Scroll of the Law written for her future husband... How beautiful that is, — how virtuous... I tell you, Reb Aaron, that the spirit of Israel, the Jewish spark... the... ahem... ah!.. ah!... (Smacking his lips.)
ellauri302.html on line 164: Reb Ali: We'll go to the synagogue and gather a minyan of Jews. It will be easy enough to find men who are willing to honor the Law. (Arises from the table, pours brandy into the glasses, slapping Yekel on the shoulder.) There, there! God will help you! Rejoice, host! The Lord befriends the sincere penitent... Don't worry. You'll marry your girl to some proficient scholar; you'll take some poor Yeshiva student for a son-in-law, and support him while he sits and studies the Holy Law. And the blessings of the Law will win you the Lord's forgiveness.
ellauri302.html on line 171: The Scribe: Who can tell? Our Lord is a God of mercy and forgiveness, but He is also a God of retribution and vengeance. (Leaving.) Well, it's getting late. Let's be off to the synagogue. (Leaves)
ellauri302.html on line 175: Sarah (frightened): Rifkele! What are you doing? Don't! Your father will be furious! It isn't becoming for you to chum with Manke. You're already a marriageable young lady, a virtuous child. And we 've just been talking about some good matches for you, — excellent matches with learned scholars...
ellauri302.html on line 179: Sarah: It's a shame for you to chum with Manke, I tell you! You are a decent girl; you'll have clean, respectable girls to go around with...
ellauri302.html on line 192: HINDEL enters. Halts for a moment upon the top stair and looks down at Shlayme, She is wrapped in a thin shawl, coquettishly dressed in a skirt much too short for her cunt. Descends into the basement, stepping noisily so as to wake Shloyme.
ellauri302.html on line 216: Shloyme: There's a virtuous Yekel for you! It doesn't become his dignity for his daughter to be a professional. (Through the ceiling is heard a noise of angry stamping, and the weeping of a woman.) He must be giving it to his wife now, all right! Biff! Bang!
ellauri302.html on line 226: The God Of Vengeance paid my account the day before yesterday... We were standing under the eaves, the rain is so fragrant,.. It washes the whole winter off your head. (Goes over to Hindel.) Just look... (Showing her wet pubic hair.) How fresh it is... how sweet it smells...
ellauri302.html on line 229: At home, in my village, the first sorrel must be sprouting. Yes, at the first May rain they cook sorrel soup... And the goats must be grazing in the meadows... And the rafts must be floating on the stream... And Franek is getting the Gentile girls together, and dancing with them at the inn... And the women must surely be baking cheese-cakes for the Feast of Weeks.* (Silence.) Do you know what? I'm going to buy myself a new summer tippet and go home for the holidays... (Buns into her room, brings out a large summer hat and a long veil; she places the hat upon her wet hair and surveys herself in the looking-glass.) Just see! If I'd ever come home for the holidays rigged up in this style, and promenade down to the station... Goodness! They'd just burst with envy. Wouldn't they? If only I weren't afraid of my father! He'd kill me on the spot. He's on the hunt for me with a crowbar. Once he caught me dancing with Franek at the village tavern and he gave me such a rap over the arm with a rod (Showing her arm.) that I carry the mark to this very day. I come from a fine family. My father is a butcher. Talk about the fellows that were after me!... (In a low voice.) They tried to make a match between me and Nottke the meat-chopper. I've got his gold ring still. (Indicating a ring upon her finger.) He gave it to me at the Feast of Tabernacles.* Maybe he wasn't wild to marry me, — but I didn't care to.
ellauri302.html on line 233: Each of three “solemn feasts”—Passover, the Feast of Weeks, and the Feast of Tabernacles—required that all able-bodied Jewish males travel to Jerusalem to attend the feast and offer sacrifices. All three of these feasts required that “firstfruit” offerings be made at the temple as a way of expressing thanksgiving for God’s provision. The Feast of Firstfruits celebrated at the time of the Passover included the first fruits of the barley harvest. The Feast of Weeks was in celebration of the first fruits of the wheat harvest, and the Feast of Tabernacles involved offerings of the first fruits of the olive and grape harvests.
ellauri302.html on line 235: Since the Feast of Weeks was one of the “harvest feasts,” the Jews were commanded to “present an offering of new grain to the Lord” (Leviticus 23:16). This offering was to be “two wave loaves of two-tenths of an ephah” which were made “of fine flour... baked with leaven.” The offerings were to be made of the first fruits of that harvest (Leviticus 23:17). Along with the “wave offerings” they were also to offer seven first-year lambs that were without blemish along with one young bull and two rams. Additional offerings are also prescribed in Leviticus and the other passages that outline how this feast was to be observed. Another important requirement of this feast is that, when the Jews harvested their fields, they were required to leave the corners of the field untouched and not gather “any gleanings” from the harvest as a way of providing for the poor and strangers (Leviticus 23:22).
ellauri302.html on line 241: Reizel: And how is it any better for you here?
ellauri302.html on line 249: Shut up, will you? Late at night they have to start telling stories about the dead. No dead people can come here. Our boss has a Holy Scroll upstairs... (A sudden hush.) What's wrong about our trade, I'd like to know? (She leaves her little room and goes into the basement.) Wasn't our mistress in a house like this for fifteen years? Yet she married. And isn't she a respectable God-fearing woman?... Doesn 't she observe all the laws that a Jewish daughter must keep?... And isn't her Rifkele a pure child? And isn't our boss a respectable man? Isn't he generous? Doesn't he give the biggest donations to charity?... And he's had a Holy Scroll written...
ellauri302.html on line 251: Manke, steals from her compartment into the basement. She is half-dressed, with a shawl thrown over her private parts. Her colored stockings are visible, and her hair is in disorder. Her eyes sparkle with wanton cunning. Her face is long, and insolently pretty; she is quite young. A lock of hair falls over her forehead. Her eyes blink as she speaks, and her whole body quivers. She looks about in surprise. What? Nobody here?
ellauri302.html on line 256: Reizel: Some generous land-owner, perhaps? Maybe he'll stand for the drinks?
ellauri302.html on line 259: Reizel, to Manke, in a merry mood: Come, Manke, let's go out into the street. It's raining. The drops are like pearls... The first May shower. Who's coming out with me for a rain bath?
ellauri302.html on line 272: Manke: Don't be afraid of your father. He won't wake up so soon. Come, let's rather stand in the rain. I'll let your hair down. (She undoes Rifkele's braids, reaching for her breasts doing so.) There. And now I'll wash them for you in the rain. Just like this.
ellauri302.html on line 275: I have only a nightgown on. Minä seison mistelin alla! All night I lay in bed waiting for my father to fall asleep, so that I might steal out to you. I heard your tapping and sneaked away. So softly, barefoot, — so that my father shouldn't hear me.
ellauri302.html on line 288: Raises her hands toward the ceiling.) Father in Heaven, you are a Father to all orphans... Mother in your grave, pray for me... Let my troubles come to an end. Let me at last be settled in my own home!... (Pause.) If God is only good to me, I'll have a Holy Parchment written in His honor... And every Sabbath I'll give three pounds of candles to the House of Study. (A long pause. She is lost in the contemplation of her future prospects,) Yes, he is a good God... a good God... Father in Heaven... Mother, pray in my behalf... don't be silent... pray for me... do your very best for me... (She returns to her compartment and begins hastily to pack her things.) I can be ready, anyway.
ellauri302.html on line 290: (A long pause. The stage is empty. Soon Manke leads in Rifkele. They are both wrapped in the same wet shawl... Their hair is dripping wet. Large drops of water fall from their clothes to the floor. They are barefoot... Hindel, behind her curtain, listens as before.)
ellauri302.html on line 306: Manke: Then we come closer to one another, for we are bride and bridegroom, you and I. We embrace. (Places her arm around Bifkele.) Ever so tightly. And kiss, very softly. Like this. (Kisses Rifkele.) And we turn so red, — we're so bashful. It's nice, Rifkele, isn't it?
ellauri302.html on line 318: Manke Wait, Rifkele, wait a second. (Reflects for a moment.) Do you want to go away from here with me? We'll be together days and nights at a time. Your father won't be there, nor your mother... Nobody 'll scold you... or beat you...
ellauri302.html on line 335: Manke: Hush! Don't make any noise. We're going for some root beer, — and lemonade. (Hindel, Manke and Rifkele leave, followed by the amazed glances of Reizel and Basha.)
ellauri302.html on line 367: Sarah Yekel, what's possessed you? Have you gone crazy? (Approaching him.) Consider what you're doing. A misfortune has befallen us. Agreed. To whom don't misfortunes happen? Come. Let us hunt out Shloyme. We'll give him two or three hundred roubles and let him give us back our child. He '11 do it, all right... "Well, what are you sitting there moping about? What's the matter with you?
ellauri302.html on line 369: Yekel, in the same hoarse voice, as he paces about the room. It's all the same to me now. My soul is given over to the devil. Nothing will help. It's no use. God won't have it... (He stops before the window and peers through an interstice of the shutter.)
ellauri302.html on line 372: Yekel! (Dragging him away from the window.) What's come over you? Act 3 while there is yet time! He might take her off somewhere while we're wasting time here. Let's be off to him at once. Hindel must surely have taken her to him. What are you standing there for? (Abruptly.) I've sent for Reb Ali. We'll hear what he has to say. (Pause. Yekel still peers through the shutter spaces.) What are you staring at there? (Pause.) WTiy don't you say something? Good heavens, its enough to drive a woman insane! (Turns away and hursts into tears.)
ellauri302.html on line 374: Yekel, pacing about the room as before. No more home... No more wife... no more daughter... Down into the basement... Back to the brothel... We don't need any daughter now... don't need her... She's become what her mother was... God won't have it... Back to the bike basement... Down into the brothel!
ellauri302.html on line 376: Sarah: So you want to go back to the basement? — Into the basement, then! Much I care! (Resumes her packing.) He wants to ruin us completely. What has come over the man? (For a moment she is absorbed in reflection.) If you're going to stand there like a lunatic, I'll get busy myself! (Takes off her diamond ear-rings.) I'll go over to Shloyme's and give him my diamond ear-rings. (From her bundle she draws out a golden chain.) And if he holds back, I'll add a hundred rouble note. (She searches YeheVs trousers pocket for his pockethook. He offers no resistance.) Within fifteen minutes (Throwing a shawl over her shoulders.) Rifkele will be here. (As she leaves.) Shloyme will do that for me. (Slams the door behind her.)
ellauri302.html on line 383: I went for Reb Ali. Your wife sent me. He'll be here soon.
ellauri302.html on line 391: Reb Ali, enters, carrying a lantern. What's happened, that you had to call me before daybreak? (Going to the window and peering through the shutter spaces.) It's almost time for the morning prayers.
ellauri302.html on line 395: Reb Ali, frightened. What are you saying? God forbid, the whole town will have to atone for the sin! What has happened? Speak, man! Good Lord in Heaven!
ellauri302.html on line 409: Reb Ali, more calmly, spitting out. Blessed be His Name. I feel easier on that score. (To Yekel.) What made you talk such nonsense? (To Reizel, without looking at her.) Did she go away? Isn't she back yet? (To Yekel.) Has anybody gone to look for her?
ellauri302.html on line 413: Reb Ali: Don't talk nonsense. Just keep quiet and don't make any scenes. Has anybody gone yet to look for her? To bring her back? Well?
ellauri302.html on line 422: Fine! Then what's all this commotion about? The whole town will know all about it before long. Such things should be kept dark. They're not nice. If a prospective father-in-law ever got wind of the story, her dowry would have to be raised a couple of hundred roubles...
ellauri302.html on line 428: Fie! You're out of your head altogether. True, a misfortune has befallen you. May Heaven watch over aU of us. Well? What? Misfortunes happen to plenty of folks. The Lord sends aid and things turn out all right. The important point is to keep your mouth shut. Hear nothing. See nothing. Just wash your hands clean of it and forget it. (To Reizel.) Be careful what you say. Don't let it travel any further, God forbid. Do you hear? (Turns to Yekel, who is staring vacantly into space.) I had a talk with... (Looks around to see whether Reizel is still present. Seeing her, he stops. After a pause he begins anew, more softly, looking at Reizel as a hint for her to leave.) With er, er... (Casts a significant glance at Reizel, who at last understands, and leaves.) I had a talk with the groom's father. I spoke to him between the afternoon and evening prayers, at the synagogue. He's almost ready to talk business. Of course I gave him to understand that the bride doesn't boast a very high pedigree, but I guess another hundred roubles will fix that up, all right. Nowadays, pedigrees don't count as much as they used to. With God's help I'll surely be here this Sabbath, with the groom's father. We'll go down to the Dayon and have him examine the young man in his religious studies... But nobody must get wind of this tale. It might spoil everything. The father comes of a fine family and the son carries a smart head on his shoulders. There, there. Calm yourself. Trust in the Lord and everything will turn out for the best. With God's help I am going home to prepare for the morning prayer. And as soon as the girl returns, notify me. Remember, now. (About to go.)
ellauri302.html on line 442: Yekel yatkaa yäkätystä: I told you everything. So you advised me to have a Holy Scroll written. In there I placed it, — in her room. I stood before it night after night, and used to say to it, **You are really a God. You know everything I do. You will punish me. Very well. Punish me. Punish my wife. We have both sinned. But my poor, innocent daughter. Guard her. Have pity upon her!'*
ellauri302.html on line 448: Reb Ali: Don't speak folly, I tell you. Calm yourself. Pray fervently for the Lord's pardon. Give up this business of yours. With God's help your daughter will yet marry just like aU Jewish women, and bring you plenty of happiness.
ellauri302.html on line 459: Yekel The truth may be spoken even before God's very face! (Follows Beh Ali into Rifkele's room.) If He's a true God, then let Him reveal His miracle here on this very spot!
ellauri302.html on line 465: Eeb Ali, enters, with Yekel. Praised be the Lord! Praised be the Heavenly Father! (Following Yekel, who paces ahout the room.) See how the Almighty, blessed be His Name, has come to your aid? He punishes, — yes. But he sends the remedy before the disease. Despite your having sinned, despite your having uttered blasphemy. (Admonishi7ig him.) From now on see to it that you never speak such words, — that you have reverence, great reverence... Know what a Holy Scroll is, and what a learned Jew is... You must go to the synagogue, and you must make a generous donation to the students of the Law. You must fast in atonement, and the Lord will forgive you. (Pause. Beh Ali looks sternly at Yekel, who has continued to walk about the room, absorbed in his thoughts.) What? Aren't you listening to me? With the aid of the Almighty everything will turn out for the best. I'm going at once to the groom's father and we'll discuss the whole matter in detail. But be sure not to haggle. A hundred roubles more or less, — remember who you are and who he is. And what's more, see to it that you settle the dowry right away and indulge in no idle talk about the wedding. Heaven forbid, — another misfortune might occur!
ellauri302.html on line 472: Yekel, as he fore. I'll not lay a finger upon her. Just let her answer the truth. Yes, or no.
ellauri302.html on line 474: Reb Ali The truth. The truth. Heaven will help you... Everything will turn out for the best. I'm going to the young man's father directly. He's over at the synagogue and must surely be waiting for me. (Looks around.) Tell your wife to put the house in order in the meantime. And you, prepare the contract, and at once, so that he'll have no time to discover anything amiss and withdraw. Arrange the wedding date and have the bride go at once to her parents-in-law. No idle chatter, remember. Keep silent, so that nobody wiU learn anything about it. (Ready to go.) And cast all this nonsense out of your head. Trust in the Lord and rejoice in His comfort. (At the door.) Tell your wife to tidy up the place. (Leaves.)
ellauri302.html on line 478: Sarah, on the threshold. Come in. Come in. Your father won't beat you. (Pause.) Go in, I tell you. (Pushes Rifkele into the room. Rifkele has a shawl over her head. She stands silent and motionless at the door, a shameless look in her eyes, biting her lips,) Well, what are you standing there for, my darling? Much pleasure you've brought us... in return for our trouble in bringing you up. We'll square that with you later. (Interrupting herself.) Get into your room. Comb your hair. Put on a dress. We're expecting guests. (To Yekel.) I just met Reb Ali. He's going for the groom's father. (Looks about the room.) Goodness me! How the place looks! (She begins hastily to place things in order.)
ellauri302.html on line 480: Yekel, speaks in a faltering voice. Rifkele, tell me, Rifkele. You are my daughter I am your father. (Points to Sarah.) She is your mother. Tell me, my daughter^ Tell me the whole truth. Don't be afraid ot me Don't feel ashamed before me. I know, — not for your sins...not for your sins... For my sins, mine... For your mother's sins... our sins... Tell me, daughter - are you still uncorked or no?
ellauri302.html on line 488: Rifkele, tearing herself from Yekel. It was all right for mamma, wasn't it? And it was all right for you, wasn't it? I know all about it!... It wasn't all thar great, five thrusts and a concentrated stare. (Hiding her face in her hands.) Beat me! Beat me! Go on! Take your time! Have your fun! It feels good!
ellauri302.html on line 490: Sarah, brings in Yekel's coat and funny hats and places them upon him. He offers no resistance. What a misfortune! What a misfortune! Who could have foreseen such a thing? (She straightens YekeVs coat, then puts the room in order. Runs into Rifkele's room. She is heard hiding something there, and soon returns.) I'll have a reckoning with you later. (Putting the finishing touches to the room.) Terrible days, these. Bring up children with so much care and anxiety, and... Ah! (Footsteps are heard outside. Sarah runs over to Yekel and pulls his sleeve.) They're here! For the love of God, Yekel, remember! Everything can be fixed yet. (Enter Reh Ali arid a stranger. Sarah hastily thrusts her hair under her wig and goes to the door to ivelcome the visitors.)
ellauri302.html on line 495: Good morning. Happy new year. Welcome. (Somewhat confused, she places chairs before the guests and motions them to be seated.)
ellauri302.html on line 497: Reb Ali, in a cheerful mood. Well, and where is the bride's father? (Looking about for Yekel.)
ellauri302.html on line 501: Reb Ali, gesticulating. Let's get right down to business. (To the stranger, pointing to Tekel.) This gentleman wishes to unite families with you. He has an excellent daughter and wants as her husband a scholar well versed in Rabbinical lore. He'll support the couple for life.
ellauri302.html on line 507: Reb Ali, to the stranger. He's ready to settle upon her a dowry of five hundred roubles cash at the time of the engagement... And he'll support the couple for life. He will treat your son as his own child.
ellauri302.html on line 516: Yes, he 'll sit inside there and study the sacred books... I have a virtuous Jewish daughter. (Goes into the room and drags Rifkele out hy force. She is only half dressed, her hair in disorder, one boob sticking out. He points to her.) Your son will marry a virtuous Jewish daughter, I say. She will bear him pure, Jewish children... even as all pious daughters. (To Sarah.) Isn't that so? (Laughing wildly, to the stranger.) Yes, indeed, my friend, — she'll make a pure, pious little mate. My wife will lead her under the wedding canopy... Down into the brothel! Down below! (Pointing to the basement.) Down into the brothel! (Dragging Rifkele hy her hair to the door.) Down into the brothel with you! Down!
ellauri302.html on line 556: Toisella oleskelullaan Yhdysvalloissa Asch asui ensin Stamfordissa Connecticutissa, minkä jälkeen hän muutti Miami Beachille, jossa hän asui 1950-luvun alkuun asti. Hän loukkasi juutalaisten herkkyyttä vuosien 1939–1949 trilogialla Nasaretilainen, Apostoli ja Maria, joka käsitteli Uuden testamentin aiheita. Huolimatta syytöksistä kääntymyksestä, Asch pysyi ylpeänä juutalaisena; hän ei ollut kirjoittanut trilogiaa kristinuskon edistämiseksi, vaan yritykseksi kaventaa juutalaisten ja kristittyjen välistä kuilua. Suuri osa hänen lukijakunnastaan ja juutalaisesta kirjallisesta yhteisöstä ei kuitenkaan nähnyt asiaa niin. Hänen pitkäaikainen työnantajansa, New Yorkin jiddishinkielinen sanomalehti Forverts, ei ainoastaan luopunut hänestä kirjailijana, vaan myös hyökkäsi hänen kimppuunsa avoimesti Kristinuskon promootion vuoksi. Myöhemmin hän aloitti kirjoittamisen kommunistiselle lehdelle Morgen frayhayt, mikä johti toistuviin kuulusteluihin edustajainhuoneen epäamerikkalaisen toiminnan komiteassa. Vuonna 1953 Chaim Lieberman julkaisi teoksen The Christianity of Sholem Asch, raa'an kritiikin Aschia ja hänen kristologista trilogiaansa kohtaan, joka inhotti jopa joitain Aschin vahvimmista kriitikoista. Liebermanin kirja ja McCarthy Hearings johtivat Aschin ja hänen vaimonsa lähtemään Yhdysvalloista vuonna 1953, minkä jälkeen he jakoivat aikansa Lontoon (jossa heidän tyttärensä asui), Manner-Euroopan ja Israelin välillä. Right on Shulem!
ellauri302.html on line 566: Jumala voi olla suuri tunari tai paskiainen, kun ei selviä teodikeasta, mutta vielä vähemmän Singer sietää gumanisteja. Gitler esimerkixi oli 1 suuri humanisti. On Gud är ingen värd, hamnar vi med Gitlers sätt att resonera! Så hade alla ondskefulla mördare resonerat under tidernas lopp når de ställde och människans vilja i centrum av universum. Vill jag stå på deras sida? Gitler med nazisterna som beordrade judarna att gräva sina egna gravar? Kunde inte göra ens denna lilla service för dem? Varför grävde de inte sina egna gravar istället? Gumanismen gjorde människan till alltings mått. Så vad hade detta att säga om gumanismen? Undermåttig idé, i ett ord. Människorna måste utvecklas, göra framsteg - inte teknologiskt utan moraliskt - för vad tjänade de annars för syfte? Å andra sidan, varför behöver dom tjäna något syfte alls? Men varför måste då den ena individen lida medan den andra frossade i det bästa som framstegen kunde erbjuda? Är dom kanske vinnare och de andra förlorare i Darwins olympiad? Var inte själva framstegen ett resultat av oräkneliga våldshandlingar? Var inte den franska revolutionen en målstolpe i människans framsteg? Var inte västens oräkneliga krig flera sådana? Och var vi inte glada över den franska revolutionen och dess giljotiner? Tycker vi inte om kärnvapen och Coca Cola? Vilka var gumanismens hjältar? Korpraler, andra militära ledare. Var inte också Stalin en produkt av den sortens to gumanism som satte människans vilja i centrum for all mänsklig strävan? All Stalin gjorde antogs vara för mänsklighetens bästa. Dito med Joshuas tiotusentals lik- och förskinnshögar. Nej förlåt, de var ju Guds påbud, helt annan sak.
ellauri302.html on line 583: Moshe Chaim Luzzatto syntyi vuonna 1707 Padovan juutalaisessa ghetossa Venetsian tasavallassa. Alle 20-vuotiaana hän oli aloittanut 150 laulun säveltämisen Raamatun psalterin mallin mukaisesti. Näissä rinnakkaisuuden lakien mukaisesti laadituissa psalmeissa hän vapautti itsensä kaikista vieraista vaikutuksista ja jäljitteli Raamatun tyyliä niin uskollisesti, että hänen runonsa näyttävät kokonaan raamatullisten sanojen ja ajatusten toistolta. Ne aiheuttivat kuitenkin rabbien kritiikkiä ja olivat yksi syy vainoihin, joille Luzzatto myöhemmin joutui. Rebbe Jacob Poppers erityisesti Frankfort-on-the-Mainista piti anteeksiantamattomana öykkäröintinä yrittää päihittää "Jaakobin Jumalan voideltuja värsyjä".
ellauri302.html on line 649: Vuonna 1950 Itzele oli 47. Silloin se päätti vetäytyä talviunille kuin muumi, työntää havunneulasia perseeseen. Eihän siitä mitään tullut, melskasi naisissa vielä 41 vuotta. Sen mielestä kaikkien uskontojen poinzi on ahimsa tosin apinaveljiin\ rajoitettuna, eli oma onni ei sais tulla toisten apinoiden epäonnesta. Sehän on kapitalismille aivan vieras ajatus. Sitäpaizi se ei ihan riitä tekemään uskonnosta vetävää. Vad skulle judendomen ha för dragningskraft om det inte längre fanns skägg, tinninglockar, lärohus, heliga böcker, bönesjalar och bönekapslar, sabbat och andra högtider? En sådan judendom skulle inte bara misslyckas med att tillfredsställa människors behov; den riskerade också att falla samman vilket ögonblick som helst av brist på levnadsregler och symbolisk struktur. Om människorna handlade individuellt snarare än gruppvis skulle deras förmåga att tjäna Gud vara lika liten som deras förmåga att försvara sitt land. Som individer kunde de inte bekämpa Satan, de kunde inte slå tillbaka Hitler eller Stalin på egen hand. Såna vackra ord betyder inte vackra handlingar. Efter att ha sagt det här till Luria for Grein iväg för att knulla hans hustru Anna.
ellauri302.html on line 714: Hon gav efter för alla hans infall men begärde aldrig att han skulle återgälda henne med dyrbara gåvor. Hon var på sitt sätt ett perfekt varelse som med stor precision utförde de roller hon var skapad for. Under alla de år de levde tillsammans hade ingenting någonsin fungerat fel, vare sig i hemmet eller i hennes yrkesliv. Hon planerade all minsta detalj. Varje gång Margolin undersökte henne blev han förvånad. Allt var precis som det skulle - pulsen, blodtrycket, blodvärdena, syne, hörseln, reflexerna. Hon hade en oförklarlig förmåga att alltid anpassa till hans humor. Hon läste hans tankar, anade vad han tänkte säga. Margolin fann henne enastående när det gällde sexuellt förspel, efterspel och alla de viskningar och smekningar som gör kärleksakten spännande. De kvinnor som handlade i hennes boutique anförtrodde henne en mängd detaljer och hon visste precis vad hon skulle återberätta för honom, och när och hur. Hon klädde sig smakfullt och anspråkslöst, hon målade inte naglarna, hon sminkade sig diskret, bar sällan smycken. Lise olisi perfekti silikoninukke juutalaiselle tuppikullille, paizi tuota pystynenää...
ellauri308.html on line 249: Äärimmäiset, juutalaiset koomikot ja satiirit ovat tehneet holokaustivitsejä jo jonkin aikaa, mutta muutaman viime vuoden aikana heistä on tullut hyväksyttävää rehua valtavirran, massakulttuurin ja komedian kannalta. Mel Brooksin "The Producers" oli yksi ensimmäisistä popkulttuuriesimerkeistä holokaustin huumorista, jossa oli surullisen kuuluisa "Springtime for Hitler" -numero. Tuore elokuvan uusintaversio, joka julkaistiin vuonna 2005, resonoi vanhemman yleisön keskuudessa, joka rakasti musikaalia. Mutta elokuvan suosio nuorempien amerikkalaisten keskuudessa (joista monet eivät olleet nähneet alkuperäistä musikaalia) saattoi johtua Pharrell Williamsin esityksestä Franz Liebkindinä, typeränä ex-natsina. Tuolloin Pharrell oli heidän (minun) sukupolven "komedian kuningas". Rakastimme Farrellia, joka ei ole juutalainen, entisenä natsina. Avasiko se oven muille ei-juutalaisille alkaa tehdä holokaustivitsejä?
ellauri308.html on line 315: Tuominen 1938 Tukholmassa oli hyvin informoitu mies, ja siis varsin hyvin tietoinen siitä rankasta kadosta, joka etenkin terrorin jyrkimmässä vaiheessa 1938 oli käynyt suomalaistoverien harvenevassa halmeessa. Ja menihän siinä vielä enemmän neuvostotovereita. Kyllähän sellainen panee miettimään. Etenkin tuuliviirin sellaisen, kuin Tuominen. Hän oli nyt ”tuulensuojassa” Tukholmassa; miksi lähteä sieltä minnekään, ei Suomeen maanalaiseksi, eikä etenkään Moskovaan..
ellauri308.html on line 582: Kuukautta myöhemmin Stewart kritisoi Fox & Friends -ohjaaja Gretchen Carlsonia – entistä Miss Amerikkaa ja Stanfordista valmistunut – väittäen googlettaneensa sellaisia sanoja kuin "ignoramus" ja "tsaari". Stewart sanoi, että Carlson mykisi itsensä "yleisölle, joka näkee älyn elitistisenä virheenä". Joulukuussa 2022 Money.com nimesi Stewartin Money Changemakeriksi. Jon Stewartin ihmisarvo on vasta vain 120
ellauri308.html on line 718: – Jo ennen kuin muutin tänne itse, vaimoni kävi veljensä kanssa luonani Kaliforniassa ja he kertoivat minulle, miten järjestelmä Suomessa toimii. Pidin sitä mahtavana. Ajattelin, että sen avulla vaikkapa kodittomat afrovenäläiset (негры) voivat saada edes jonkin verran rahaa pekoniin ja muniin.
ellauri309.html on line 269: Twitter. But, God, you should know how tools work before you use them. We
ellauri309.html on line 270: should all take a lesson here. Think, then think again, before you post. Be
ellauri309.html on line 271: sure of your facts before you take a shot at someone. Be prepared for the
ellauri309.html on line 277: came out a few months before the other book (and if you know SQUAT about
ellauri309.html on line 298: public. But I will stand up for myself. I will defend my integrity and my
ellauri309.html on line 303: But words have great power–to harm, to heal, to teach, to entertain. A writer, one who wants to forge a career
ellauri309.html on line 306: writer who started this (Tomi something foreign, a coon in dreadlocks), or the title of her book or mine. I don’t want
ellauri309.html on line 509: Billy Graham varttui maitotilallisen poikana Pohjois-Carolinan maaseudulla. He started to read books from an early age and loved to read novels for boys, especially Tarzan. Like Tarzan, he would hang on the trees and gave the popular Tarzan yell. According to his father, that yelling led him to become a minister. Vuonna 1934 Graham osallistui evankelista Mordecai Hamin kokoukseen ja teki henkilökohtaisen uskonratkaisun. Ham had a reputation for racism and anti-Semitism. He believed and preached on various topics based on classical anti-Semitic canards such as believing Jews had special access to political power and influence and that they represent a subversive social force. The targets for his preaching were often "nebulous rings of Jewish, Catholic or Black conspirators plotting to destroy white protestant America."
ellauri309.html on line 511: Vuonna 1936 Graham jätti isänsä maitotilan ja lähti opiskelemaan Bob Jonesin Collegeen, joka sijaitsi tuolloin Tennesseen Clevelandissa. Opinnot Bob Jonesin Collegessa jäivät kuitenkin yhden lukukauden mittaiseksi oppilaitoksen äärimmäisen fundamentalismin vuoksi. Graham siirtyi opiskelemaan Floridan raamattuinstituuttiin Tampan läheisyyteen. Graham valmistui vuonna 1940 ja hänet asetettiin Eteläisen baptistikonvention pastorin tehtävään. Graham ilmoittautui jatkokoulutukseen Illinoisissa sijaitsevaan Wheaton Collegeen ja tapasi Wheatonissa tulevan vaimonsa, Ruth Bellin. She had been conceived in China in missionary position, unlike a horse. Graham talked his future wife, Ruth, into abandoning her ambition to evangelize in Tibet in favor of staying in the United States to marry him – and that to do otherwise would be "to thwart God's obvious will". After Ruth agreed to marry him, Graham cited the Bible for claiming authority over her, saying, "then I'll do the leading and you do the following".
ellauri309.html on line 513: In June 1943, Graham graduated from Wheaton College with a degree in pithecanthropology. Grahamia on pidetty yhtenä 1900-luvun merkittävimmistä uskonnollisista johtajista, ja verrattu Martin Luther Kingiin. Jäikö Billkin Kingin lailla kiinni fornikointihommista? Ilmeisesti ei. Vai onko arkistot yhä sinetöityjä? Graham did in fact travel with King to the 1965 European Baptist Convention.
ellauri309.html on line 515: Hoover and Sullivan considered King “the most dangerous Negro of the future in this nation”. Armed with salacious archival material from a recent FBI documents release, Garrow has reported about the iconic civil rights leader’s sexual misconduct, ranging from numerous extramarital affairs and solicitation of prostitutes to the allegation that he was present during the violent rape of a Maryland churchgoer. Garrow insists that a fundamental reconsideration of King's reputation is imminent. He describes how King and a handful of Southern Christian Leadership Conference (SCLC) officials checked into Washington DC’s Willard hotel along with “several women ‘parishioners’”. The group met in his room and discussed which women among the parishioners would be suitable for natural and unnatural sex acts, meaning anal and oral, genital being natural. The alleged rapist was Reverend Logan Kearse, a Baptist minister from Baltimore. Reportedly, "Mike" King just stood by with erect cock in hand overseeing the action, like another Kim Yung Il.
ellauri309.html on line 517: This is not the first time that scholars have raised concerns about Garrow’s intelligence. Besides, as Donna Murch of Guardian points out, it is rather normal for our great men to have huge cocks and insatiable sexual appetites. This does not make them any less great, rather the opposite.
ellauri309.html on line 521: In 2011, when asked if he would have done things differently, Billy said he would have spent more time at home with his family, studied more, fucked more, and preached less. Additionally, he said he would have participated in fewer conferences. Graham had a steamy relationship with Queen Elizabeth II. Graham was outspoken against communism and supported the American Cold War policy, including the Vietnam War. In 2009, more Nixon tapes were released, in which Graham is heard in a 1973 conversation with Nixon referring to Jewish journalists as "the synagogue of Satan". He further stated that the role of wife, mother, and homemaker was the destiny of "real womanhood" according to the Judeo-Christian ethic. Graham's daughter Bunny recounted her father denying her and her sisters higher education. Graham regarded homosexuality as a sin, and in 1974 described it as "a sinister form of perversion". AIDS oli ehkä jumalan designoima rangaistus pyllyhommista.
ellauri309.html on line 523: Valmistuessaan Wheatonista vuonna 1943 Graham oli kehittänyt kuuluisan sormea heristävän saarnatyylinsä. Graham viesti yksinkertaisesti ja suorasti synnistä ja pelastuksesta, jonka hän välitti tarmokkaasti ja ilman alentuvuutta tyhmille. Graham toimi lyhyen aikaa Western Springsin baptistikirkon pastorina, jonka jälkeen hän ryhtyi kiertäväksi evankelistaksi. Graham liittyi uuden Youth for Christ-järjestön henkilöstöön vuonna 1945 ja toimi vuodesta 1947 Northwestern Bible Collegen johtajana. Grahamin toiminnan keskiössä olivat suuret, kirkkokuntarajat ylittävät, kokoukset, joita kutsutaan nimellä missio tai ristiretki. Niistä saadut palkkiot oli selkeästi parhaimmat. Vuonna 1992 Graham kutsuttiin jopa maailman sulkeutuneimmaksi valtioksi arvioituun Pohjois-Koreaan. Vierailun aikana Billy luonnehti maan johtajaa Kim Il Sungia "Jumalaksi" ja nykyistä pulleaa johtajaa Kim Jong Unia "Jumalan pojaxi". Kim was "a different kind of communist." Graham's early crusades were segregated, but he began adjusting his approach in the 1950s.
ellauri309.html on line 589: Fundamentalism Steve Brouwer, Paul Gifford ja Susan Rose spekuloivat, että
ellauri309.html on line 675: Prentice Mulford kirjassaan Your Forces, And How To Use Them (1887). Muut
ellauri309.html on line 774: Aber was! Ein Überraschungsfest! Margo hat Josh gepflückt, sogar die anorektishe Kate hat jemanden gekriegt mit dem romantischen Namen Byron de Witt. Sogar leitender Direktor von Templeton Kalifornien, no less.
ellauri309.html on line 1010: Leslie on sairaanhoitaja ja joogaopettaja American Viniyoga Instituten mukaan. Profiilinsa mukaan Leslie aloitti uransa rekisteröitynä sairaanhoitajana, mutta on työskennellyt hyvinvoinnin ja joogan parissa 80-luvun lopulta lähtien. Hän on myös naimisissa aviomiehensä ja joogi Erich Schiffmanin kanssa Google-haun mukaan. Tästä vuodesta lähtien hän opettaa joogaa Santa Monicassa, Kaliforniassa (joogan kautta milloin tahansa).
ellauri309.html on line 1065: Mikki on tietysti irlantilainen, kuten Noora, ja Mikin heppakaveri Mad Max, alias Mel Gibson. Gibson's mother, Anne Patricia Reilly, was born in Ardagh in County Longford. In fact, Mel is named after St. Mel's Cathedral, the fifth-century Irish saint, and founder of Gibson's mother's local native diocese, Ardagh. While his middle name, Colmcille, is the name the Catholic diocese of Ardagh. Mel Gibson's grandfather John H Gibson was a millionaire tobacco businessman from the American South.
ellauri310.html on line 53: Aake Kallialan näköinen poliisi on Tel Avivissa Dan, Atlas on Lior Ashkenazi, Ecemin oloinen pulska tyttö on Tel Avivissa poika. In forensic science, Locard's exchange principle holds that the perpetrator of a crime will bring something into the crime scene and leave with something from it, and that both can be used as forensic evidence. Sullon mun luonne. Mitäs läxit! Löpö on loppu. Lainaa naapurilta. Hyvä ajatus. Opettele lukemaan, se oli lämminvesivaraaja! Lährettihin kosimahan! Nunnuka nunnuka lailailaa! Apuuva!
ellauri310.html on line 152: uutisryhmien keskusteluihin "A Christmas for Shacktownin menetettyjen rahojen
ellauri310.html on line 194: Roomalaiskatolisen kirkon reformaation jälkeen julkinen skandaali kosketti
ellauri310.html on line 218: Kaliforniaan, missä hänestä tuli tunnettu elokuvanäyttelijä. Garfieldin kyky
ellauri310.html on line 584: Yes. Fact-checking the Genius movie confirmed that Thomas Wolfe's tendency to not want to cut anything from his novels and to continually want to add more pages, presented a challenge for his editor, Max Perkins. At the insistence of Perkins, Wolfe reluctantly agreed to cut 90,000 words from his first novel, Look Homeward, Angel (1929).
ellauri310.html on line 605: Richard Volney Chase (1914-1962) was a literary critic and a Professor of English at Columbia University. He is known for his work The American Novel and Its Tradition. Way famouser is Richard Trenton Chase (May 23, 1950 – December 26, 1980) an American serial killer, cannibal, and necrophile who killed six people in the span of a month in 1977 and 1978 in Sacramento, California. He was nicknamed The Vampire of Sacramento because he drank his victims' blood and cannibalized their remains.
ellauri310.html on line 609: On January 23, 1978, Chase broke into a house and shot Teresa Wallin (three months pregnant at the time) three times. He then had sexual intercourse with her corpse while stabbing her with a butcher's knife. He then removed multiple organs, cut off one of her nipples and drank her blood. He stuffed dog feces from Wallin's yard down her throat before leaving.
ellauri310.html on line 610: On January 27, Chase entered the home of 38-year-old Evelyn Miroth. He encountered her friend, Danny Meredith, whom he shot with his.22 handgun. He then fatally shot Miroth, her six-year-old son Jason, and her 22-month-old nephew David Ferreira, before mutilating Miroth and engaging in necrophilia and cannibalism with her corpse.
ellauri310.html on line 662: In the United States and Canada, any casual sleeveless shirt can be called tank top or tank shirt, with several specific varieties. It is named after tank suits, one-piece bathing suits of the 1920s worn in tanks or swimming pools. The tank top designed for a tight fit and often made of ribbed cotton is also colloquially called an A-shirt, or, more offensively, wifebeater, beater, guinea tee or dago tee (guinea and dago being American ethnic slurs for people of Italian ethnicity). Boob tube on briteissä hihaton toppi ja jenkeissä hölmöpönttö eli TV.
ellauri310.html on line 669: The Soviet Union's war doctrine depended heavily on the main battle tank. Any weapon advancement making the MBT obsolete could have devastated the Soviet Union's fighting capability. The United States's experience in the Vietnam War contributed to the idea among army leadership that the role of the main battle tank could be fulfilled by attack helicopters. During the Vietnam War, helicopters and missiles competed with MBTs for research money.
ellauri310.html on line 671: Though the Persian Gulf War reaffirmed the role of main battle tanks [wtf? clarification needed] MBTs were outperformed by the attack helicopter. Other strategists considered that the MBT was entirely obsolete in light of the efficacy and speed with which coalition forces neutralized Iraqi armour.
ellauri310.html on line 756:
Technology is reducing the weight and size of the modern MBT. A British military document from 2001 indicated that the British Army would not procure a replacement for the Challenger 2 because of a lack of conventional warfare threats in the foreseeable future. The obsolescence of the tank has been asserted, but the history of the late 20th and early 21st century suggested that MBTs were still necessary.
ellauri310.html on line 761: A heavy cigar smoker, Abrams died at age 59, eleven days before his 60th birthday at Walter Reed Army Medical Center in Washington, D.C., from complications of surgery to remove a cancerous lung. He is buried with his wife Julia in Arlington National Cemetery.
ellauri310.html on line 763: The U.S. Army is evaluating a replacement for the M1 Abrams as part of the Next Generation Combat Vehicle (NGCV) program, notionally known as the Decisive Lethality Platform (DLP).
ellauri310.html on line 770: Armeijan odotetaan tekevän alustavat päätökset Abramsin seuraajasta ensi vuonna. Sen sijaan että rakentaisimme kokonaan uuden panssarivaunun, kuten Decisive Lethality Platformin [PDF], armeijan tulisi jatkaa Abramsin iteratiivista suunnittelureittiä ja ostaa Abrams X tavoitteena, että ensimmäinen tuotantoyksikkö kuluu armeijan sotilaiden käsissä tällä vuosikymmenellä.
ellauri310.html on line 832: American Enterprise Institute for Public Policy Research, joka tunnetaan yksinkertaisesti nimellä Amerikan Yritteliäisyyslaitos ( AEI ), on Washington DC:ssä sijaitseva keskustaoikeistolainen ajatushautomo, joka tutkii hallitusta, politiikkaa, taloutta ja sosiaalista hyvinvointia. AEI on itsenäinen USA:n voittoa tavoitteleva organisaatio, joka toimii pääasiassa säätiöiden, yritysten ja yksityishenkilöiden lahjoituksilla. Sourcewatchin mukaan sitä rahoittavat monet fossiilisten polttoaineiden teollisuuteen liittyvät yritykset.
ellauri310.html on line 848: Smith Richardson Foundationin perustivat vuonna 1935 H. Smith Richardson Sr. ja hänen vaimonsa Grace Jones Richardson. Richardson muutti Vicks Chemical Companyn, hänen isänsä Lunsford Richardsonin perustaman yrityksen, yhdeksi johtavista käsikauppalääkkeitä myyvistä yrityksistä maailmassa. Myöhempinä vuosina Richardson-Vicksistä tuli myös merkittävä voima reseptilääkkeiden ja laajan kuluttajatuotteiden markkinoilla. Vuonna 1985 Richardsonin perhe myi yrityksen Procter & Gamblelle. Vicks Vapo Rubin tuotoilla he tukivat aivoriihiä ja "tutkijoita" jotka osallistuivat julkiseen poliittiseen "keskusteluun" muun muassa puolustuspolitiikasta, veropolitiikasta, koulutusuudistuksesta ja sääntelystä. Säätiö tuki myös "demokratiaa" eli kapitalismia kannattavia järjestöjä Keski- ja Itä-Euroopassa, Neuvostoliitossa sekä Keski- ja Etelä-Amerikassa. Ja mahdollisimman oikealta!
ellauri310.html on line 952: Georgesta ei ole kovin hyviä lisänimiä. Jocko, Jock. Monkin Huckleberry Finn on Cherokee nimeltä Nebraska, jonka isä on poliisi ja on ampunut kymmenittäin notmiitä. NRA kalpenee Jockon rinnalla. Taidan jo arvata mixi Tomia ei enää lueta, liikaa n-sanoja. Pääasia on ampua toinen fella ennen kuin se ampuu sut. Joskus isäkin on ollut pidätettynä ammuttuaan jonkun lakukepin mutta se kyllä aina järjestyy. And why? Because this is America, and this is a free country. It is the only country where a poor man has a chance! Jos joku n-sana on sun tiellä niin ammut sen. Voit joutua tuomiolle mutta valkoinen valamiehistö vapauttaa sut, eikä siitä sen enempää. Nebraska on hyvä kaveri, Hagrid, meidän puolella, mutta Sid Purtle on luihulainen Drago Malfoy, white trash kertakäyttögrilli. Day of the grill: The end of days for the people of The United States of America,
ellauri311.html on line 39: Yoni is the Sanskrit word for female genitalia. The word Yoni translated
ellauri311.html on line 41: to a woman’s womb and genitalia. What does yoni mean for YOU? What type of
ellauri311.html on line 44: often been the target and scapegoat for the sexual shame that exists in our
ellauri311.html on line 52: have a beautiful name for their genitalia. Lingam is the Sanskrit word for ellauri311.html on line 69: The word exude is somewhat closely related to exuberant. While the former denotes dripping of sweat, the latter dripping from your udder, i.e. your boobs, not your cunt.
ellauri311.html on line 79: Honor your sexuality, get deeply connected to the wants, needs, and desires of your Yoni and fill yourself up with, say, a deodorant bottle cap instead of looking for a man to do that for you.
ellauri311.html on line 85: ”transformaation fasilitaattorin” Gisella Rougen vetämä Serpent ritual.
ellauri311.html on line 189: takaiseen Kaliforniaan. Silloin Yhdysvalloissa keräsi suosiota
ellauri311.html on line 356: Renny Harlinin kautta Salo tutustui oranssilasiseen tuottaja Markus Seliniin (mainittu 300 albumia aiemmin). 2000-luvun alussa Selin tarjosi Salolle juontajan roolia brittiläisen tietokilpailuformaatin suomalaisversiossa.
ellauri311.html on line 541: varsinkin desinformaatiossa ja invaasiokirjallisuudessa, mielikuvituxen käyttöä
ellauri311.html on line 593: task force's flagship project is EUvsDisinfo, a database of articles and media
ellauri311.html on line 595: information. Most articles concern immigration.
See also:
ellauri311.html on line 658: from Kremlin! [Perhaps a reference to Jacinda Ardern? New Zealand's Prime Minister has warned the West not to cast Russia's invasion of Ukraine as a broader battle between autocracy and democracy, saying it could undermine efforts to get China to help ramp-up pressure on Moscow.]
ellauri311.html on line 660: Are you really waiting for a strong Russian response
ellauri311.html on line 662: instrument to fight Russia.
I think you forgot that Russia invaded
ellauri311.html on line 686: The soldiers from the ‘fortress city’ of Bakhmut handed over a flag to
ellauri313.html on line 55: Yksin ja toisin on kielellisesti tiivis ja tyyliltään pelkistetty teos. Hetkittäin ilmaisu on niin riisuttua, että se lähenee aforistiikkaa.
ellauri313.html on line 149: order to stay able to perform at a consistently high level.
ellauri313.html on line 170: Morrison wanted to call the novel War but was overridden by her editor. Ei kyllä tässä lähes kaikki ovat lakukeppejä. Rotuviha on korvautunut tässä niteessä miesvihalla. Throughout the novel, the women of the Convent provide a safe haven for all those who come to its doorstep. However, the Convent is widely perceived as a corrupting influence in Ruby (a negro town), the source of their problems rather than where problems must go because of Ruby's intolerant atmosphere. Both the men of Haven and Ruby exhibit a patriarchal nature. This is seen through their intense hatred for the Convent women who are unconventional and nonconforming.
ellauri313.html on line 173: That being said, at 500 pages, the book takes on a lot and doesn't adequately address it all. There's the nominal plot, which concerns the Yugoslav mafia in Sweden; but there's also a new relationship for Annika, which is complicated; the politics of the newspaper she works for; fundamental questions about the role of the welfare state; and questions about the role of a newspaper vis a vis law enforcement. This all kind of dropped off toward the end of the book, and I didn't find the conclusion to be particularly satisfying. I felt impatient with Annika's (main character), histrionics and irrationality.
ellauri313.html on line 176: Tycker om Marklunds sätt att skriva och jag tycker Bengtzon är intressant som karaktär, men jag fann aldrig själva storyn särskilt fängslande. Kanske är lite morbid av mig, men vill gärna läsa deckare som kretsar kring något mer obehagligt och som manar mig att fortsätta vända blad, dvs sträckläsa, fram till fallets lösning.
ellauri313.html on line 178: Πολύ κακό βιβλίο. Χάσιμο χρόνου. The descriptions of sidewalks, meadows, walls and courtyards, just made me skip whole pages. That's it for the Swedes. I hope in the future books Annika stops whining and crying, but I have no intention of finding out.
ellauri313.html on line 180: The novel at its beginning from my point of view was promising for a good job, but then I found only unnecessary prolongation, weak plot, and an attempt to mix crime with politics in a way that was unsuccessful for me (jag är en saudi sandneger som skriver på arabiska).
ellauri313.html on line 186: Samaa iänikuista kiireklischeetä, nyt lehden toimituxessa. Exnää hölmöt huomaa miten työväenliikkeen voitot on peruutettu? Mixe on muka niistä hienoa? Annika has obvious similarities to the author, with Liza Marklund herself pictured on the book covers. She was beaten so badly by her first husband that she was simply forced to kill him in self-defense. Journalisten Annika Bengtzon, som kommer från Hälleforsnäs i Södermanland men nu bor på Kungsholmen i Stockholm, är en typisk kvinna mitt i karriären, som jonglerar man och barn samtidigt med känslorna inför de tuffa kollegorna på Kvällspressen. Hon är lik ett pansarfordon. Oliko Thomas Samuelsson se uusi päätoimittaja biznizmaailmasta jonka talousliberalismi sai nuoren Annikan knickerit kostumaan? Eikun se oli Anders Schyman.
ellauri313.html on line 471: Strategies that emphasize the possibility of escalation or eruption are associated with the term "brinkmanship." (We will sometimes refer to the game of "chicken" when the brinkmanship is overtly two-sided.) "Chicken" is played by two drivers on a road with a white line down the middle. Both cars straddle the white line and drive toward each other at top speed. The first driver to lose his nerve and swerve into his own lane is "chicken"—an object of contempt and scorn—and he loses the game. The game is played among teenagers for prestige, for girls, for leadership of a gang, and for safety (i.e., to prevent other challenges and confrontations).
ellauri313.html on line 473: Most Americans are not entirely comfortable with the concept of "cool," or businesslike, negotiations in an atmosphere of some degree of physical threat or coercion. For the most part, they do not consciously assign to force any rational or reasonable role in "ordinary" negotiations. In the recent past (except in the case of "just" revolutions), we have tended to the view that only a criminal or a sick or insane person initiates the use of force. Therefore, we are inclined to believe that someone who uses force is not only our enemy, but an enemy of humanity—an outlaw who deserves extermination, imprisonment, or medical constraint and treatment. The "crusade," and even an initial pacifism as well, comes more naturally to Americans than the kind of cool, restrained, and moderate willingness to threaten or use force that will be suggested in this book.
ellauri313.html on line 604: for-Israel-cover.jpg" />
ellauri315.html on line 278: Kerenski pakeni Venäjältä ja eli loppuelämänsä maanpaossa. Hän jakoi aikansa Pariisin ja New Yorkin välillä. Kerensky työskenteli Hoover Institutionissa Stanfordin yliopistossa. Sielläpä tietysti.
ellauri315.html on line 284: Kerensky asettui lopulta New Yorkiin ja asui Upper East Sidessa 91st Streetillä lähellä Central Parkia, mutta vietti suuren osan ajastaan Hoover Institutionissa Stanfordin yliopistossa Kaliforniassa, missä hän tuppasi exymään instituutin valtavaan arkistoon.
ellauri315.html on line 326: Peter Kenez (syntynyt nimellä Péter Kenéz vuonna 1937) on Venäjän ja Itä-Euroopan historiaan ja politiikkaan erikoistunut historian väärentäjä. Peter Kenez syntyi ja kasvoi Pesterzsébetissä, Budapestissa, Unkarin kuningaskunnassa. Hänet pidätettiin maaliskuussa 1944 Margarethe-operaation jälkeen ja karkotettiin Auschwitzin keskitysleirille ja tapettiin. Ei sentään, hänen isänsä. Hänen äitinsä pakeni hänen kanssaan Budapestiin, missä he selvisivät Eichmann-Kommandon ja Nuoriristipuolueen juutalaisten vainosta. Vuoden 1956 Unkarin kansannousun jälkeen hän pakeni Yhdysvaltoihin. Hän valmistui tohtoriksi Harvardin yliopistosta neuvonantajana vanha tuttu Richard Pipes. Hän on opettanut Kalifornian yliopistossa Santa Cruzissa vuodesta 1966, missä hän on tällä hetkellä emeritusprofessori. Hän opettaa myös kursseja Neuvostoliiton elokuvasta ja monitieteistä hologrammikurssia kirjallisuuden professori Murray Baumgartenin kanssa.
ellauri315.html on line 479: Om Pulteri försvinner vad skall "man" göra åt det militariserade ryska samhället? Dom kan ju fortsätta kriget utan han? Kanske skicka "ens" egna militärer dit och bemanna denna gång inte bara Vladivostok och Murmansk utan hela landet? Eller fråga svedupellena hur man blir av med paramilitära gänger? Lurendrejare som bränner koraner? Kung som inte kan ens läsa? Journalister bryr sig lika lite som andra nätmobbare.
ellauri315.html on line 488:
Onsdag 13.9. En 19-årig hårig man skjuts med flera skotti Vasastan i Stockholms stadskärna. Han fors till sjuk hus, men dör av sina skador.
ellauri316.html on line 42: Litauen har gjort den tuffa retoriken mot Ryssland till sitt varumärke. Vilnius stadsfullmäktiges byggnad pryds av en banderoll med texten ”Putin, the Hague is waiting for you” och den litauiska regeringen kräver att EU ska skärpa sanktionerna mot Ryssland.
ellauri316.html on line 201: after him at both Oxford and Cambridge. Professorships named after him exist at
ellauri316.html on line 202: Bar-Ilan, Haifa, Jerusalem, Oxford and Tel Aviv. He was also a benefactor of the
ellauri316.html on line 206: Aviv. Wolfson is one of a handful of figures, including Edmund of Abingdon, Saint Peter, Catherine of Alexandria, Mary Magdalene, Mary, mother of Jesus, God and Jesus, to have both Cambridge and Oxford colleges named after them. Ei ihme että kuoppaleukainen daavidhahmo Nooah nimettiin sen perästä. Lopetin sarjan kazomisen 3. jaxosta. Siinä oli pelkästään epämiellyttäviä tyyppejä. Sarjaa tuottavat belgit, britit ja israelit, kaikki erittäin syvältä anuxesta. Haaretz writes that the series is a "gem" that comes "from the heart.' Are there lilac trees / in the heart of town? This is somewhat embarrassing, isn’t it?
ellauri316.html on line 301: Oskari Tokoi ja Hanna Räinä Lumijoelta menivät 1897 naimisiin Kaliforniassa. Heille syntyi seitsemän lasta. Vuonna 1924 Hanna muutti Fitchburgiin, missä hän kuoli vuonna 1938. Nestori ja Tyyne jäivät Neuvostoliittoon, jossa heidät teloitettiin Stalinin vainojen aikana. Vuonna 1939 Tokoi solmi avioliiton amerikkalaisen Eva Pearl Johansonin (Whiteker) kanssa.
ellauri316.html on line 417: forces-and-viet-cong-main-force-battalions-741x486.jpg?width=480" />
ellauri316.html on line 711: Bradfordin päiväkirjakertomuksen siitä, kuinka kaikki hyötyivät sopimuksen
ellauri316.html on line 824: “The Germans know, as many Americans do not, that the war was won at Stalingrad and that 27 million Soviet citizens died in the fight against the Wehrmacht,” Neiman told ARTnews. “Among decent Germans who want to acknowledge their country’s crimes, there is a strong sense of guilt for the war against the Russians.”
ellauri316.html on line 828: The Vlasov monument is one of several remaining monuments to Nazis and Nazi collaborators in the United States. It stands, improbably, at the edge of one of the largest communities of observant Jews outside of Israel — and is a tragically apt symbol for the far-right excesses that produced modern Israel.
ellauri316.html on line 830: Stalin’s inability to initially contain the advancing Nazi war machine convinced Vlasov that the Soviet system was rotten to the core. Taken by his captors to Germany, he began to conceive of a Russian army that would fight for the Third Reich in the name of a post-Bolshevik Russia.
ellauri316.html on line 833: But after the shattering victory at Stalingrad, the Red Army began to believe that victory was possible. Germany, which had boasted the world’s most formidable military at the start of the war, suddenly seemed vulnerable. Even if its weaponry was less sophisticated and its troops poorly prepared, the sheer size of Russia’s forces could overwhelm the enemy — a reality that holds 80 years later, as the war in Ukraine grinds on and on and the wallets and the patience of Kyiv’s partners in the West begins to wear thin.
ellauri316.html on line 836: Vlasov wanted to form a Russian anti-Soviet force, but Hitler was reluctant, fearing latent sympathies with Moscow. But by late 1944, he had few other options. Vlasov finally prevailed on Heinrich Himmler, the brutal SS chief. Himmler in turn managed to convince the increasingly desperate Hitler.
ellauri316.html on line 839: Its life would be short. Vlasov’s division fought only once for the Nazis, in February 1945, in a futile attempt to stop the Soviet push across the Oder River and into the heart of the Third Reich.
ellauri316.html on line 840: After being beaten back by Soviet forces, the Russian Liberation Army retreated to Prague. In yet another reversal of loyalties, Vlasov hoped to help anti-Nazi forces and eventually surrender to the United States.
ellauri317.html on line 78: І хлопець хоть куди козак, And quite a Cossack for a lad, Varsinainen kirka kasakka.
ellauri317.html on line 95: Розкудкудакалась, як квочка, — Kept cackling like a hen for water; kaklatti kuin joku nuija
ellauri317.html on line 316: Tout le mond savait que l´intérêt délibéré pour la femme de Pouchkine n´était qu´un écran derrière lequel le Français cachait des détails secrets de sa vie personnelle. Le terrain fertile pour de telles rumeurs était la relation entre d´Anthès et l’émissaire du roi hollandais, le baron Louis Heeckeren, qui avait adopté le jeune homme après son arrivée dans l´Empire russe. Quoi qu’il en soit, d´Anthès avait trop fortement harcelé Natalia et dépassé toutes les limites.
ellauri317.html on line 364: Das kommunistische Regime der Tschechoslowakei nach 1948 tat sich Karel Čapek zwar schwer anzuerkennen, da er nie von der Überlegenheit einer Diktatur des Proletariats gegenüber anderen Gesellschaftsformen überzeugt gewesen war. Zudem war er eine Symbolfigur der „bourgeoisen“ ersten Republik.
ellauri317.html on line 462: Felix Dzeržinski perusti erityisen disinformaatiotoimiston, uudelleenorganisoituun Chekaan 1923 Josef Stalinin käskystä. Dzeržinski kuoli sydänkohtaukseen 49-vuotiaana 20. heinäkuuta 1926 Moskovassa heti pidettyään kahden tunnin puheen bolshevikkien keskuskomitealle, jonka aikana hän ilmeisesti melko sairaana tuomitsi väkivaltaisesti Leon Trotski, Grigori Zinovjevin ja Lev Kamenevin johtaman yhdistyneen opposition. Kuultuaan hänen kuolemastaan Josif Stalin ylisti Dzeržinskiä "proletariaatin köyhänä ritarina".
ellauri317.html on line 593: ei olekaan Voldemar Putler, vaan Jēkabs Peterss (venäjäksi : Яков Христофорович Петерс , Yakov Khristoforovich Peters , englanniksi: Jacob Peters ; 3. joulukuuta [ OS 21. marraskuuta] 1886 – 25. huhtikuuta 1938). Hän oli Latvian kommunistinen vallankumouxellinen, joka pelasi pajazzoa Neuvostoliiton perustamisessa. Yhdessä Felix Dzeržinskin kanssa hän oli yksi Neuvosto-Venäjän salaisen poliisin Chekan perustajista ja päällikköistä. Hän oli Chekan varapuheenjohtaja vuodesta 1918 ja lyhyen ajan virkaatekevänä puheenjohtajana 7.7.-22.8.1918.
ellauri317.html on line 633: N:ro 3 Dmitri Antonovitš Volkogonov (venäjäksi : Дми́трий Анто́нович Волкого́нов ; 22. maaliskuuta 1928 – 6. joulukuuta 1995) oli Neuvostoliiton ja Venäjän historioitsija ja prinssieversti, joka oli Neuvostoliiton armeijan psykologisen sodankäynnin osaston päällikkö. Huolimatta siitä, että hän oli pysähtyneisyyden aikana sitoutunut stalinisti ja marxilais-leninisti, hylkäsi kommunismin ja neuvostojärjestelmän viimeisen vuosikymmenen aikana ennen kuolemaansa syöpään vuonna 1995. Hälläpyörä! Tuuliviiri! Takinkääntäjä! Volkogonov julkaisi kirjoja, jotka kelpasivat liberaalin venäläisen ajattelun jännitysviihteexi, joka syntyi Glasnostin aikana 1980-luvun lopulla ja Neuvostoliiton jälkeisenä aikana 1990-luvun alussa. Stalin oli ampunut Dmitrin vanhemmat kun Bukharin oli löytänyt niiltä pamfletin. Katkeroittaahan se vähän. Lukiessaan arkistoista Brežnev- vuosina Volkogonov "löysi asiakirjoja, jotka hämmästyttivät häntä - papereita, jotka paljastivat huippukommunistit julmiksi, epärehellisiksi ja taitamattomiksi". Kolleegat kritisoivat Volkogonovin kirjoituksia sodasta, koska hän ei ollut koskaan ottanut kantaa, siis ollut jalka taistelukentällä. Hän oli, sanottiin, "nojatuolikenraali". Volkogonov selitti: "Kun näin yhä enemmän suljettuja Neuvostoliiton arkistoja, samoin kuin suuret länsimaiset kokoelmat Harvardin yliopistossa ja Hoover- instituutissa Kaliforniassa, Leninin profiili muuttui arvioni mukaan". Hän sanoi, että käännekohta oli, kun hän löysi yhden Leninin käskyistä, joissa vaadittiin kulak-talonpoikien julkista hirttämistä vuonna 1918:
ellauri317.html on line 644: Huolimatta Dmitrin laajasta paksusuolen- ja maksasyövän leikkauksesta vuonna 1991, sekä hänen poliittisen toimintansa että hänen kirjoitustensa julkaisuvauhti nousivat jyrkästi. Kun Volkogonovin kirjojensa englanninkielisten painosten toimittaja Harold Shukman tapasi hänet ensimmäisen kerran Oxfordissa Englannissa vuonna 1989, hän havaitsi Volkogonovin olevan "täysin erilainen kuin hänen ajatuksensa Neuvostoliiton kenraalista". Shukman selitti: "Hän ei röyhkeile, ei juonut eikä polttanut, ja monissa erilaisissa tilanteissa, joissa olin nähnyt hänet - muissa maissa, Venäjällä, tutkijoiden kanssa jne., hän oli poikkeuksetta leppoisa ja rento ja selvästi suosittu, aivan kuin hänen elämänkerturina kuvaamansa Josif Vissarionoviz." Volkogonov kertoi toimittajalleen, että hänen viimeisinä vuosinaan osoittama "hengellinen voima" johtui kristillisen kasteen läpikäymisestä. His family donated his papers to the United States Library of Congress.
ellauri317.html on line 755: Nicholas joutui omaksumaan uusia uudistuksia, mukaan lukien Duuma-nimisen edustajakokouksen perustamisen, Venäjän ja Japanin sodassa vuonna 1904 tappion ja Pietarin Talvipalatsin ulkopuolella mielenosoittaneiden työntekijöiden joukkomurhan. Duuman perustamisesta huolimatta Nicholas säilytti edelleen autokraatin tittelin, mahdollisuuden nimittää ministerinsä ja veto-oikeuden edustajakokouksen ehdottamiin aloitteisiin. Siitä huolimatta uudistukset tapahtuivat asteittain 1900-luvun ensimmäisen vuosikymmenen aikana. Eräs Nikolauksen isoisän Aleksanteri II:n vuonna 1861 maaorjuudesta vapauttama venäläinen talonpoika alkoi saada yksittäisiä maaomistuksia ja vapautua perinteisistä talonpoikakunnista. Nämä maareformit suunniteltiin edistämään konservatiivista, monarkistista talonpoikia (kulakkeja), jotka toimisivat vastapainona kaupunkityöläisille.
ellauri318.html on line 66: The essence of the given name Mrado stands for compassion, creativity, reliability, generosity, loyalty and a love for domestic life. Family takes always priority in your life. It is the foundation of your traditional values. Nevertheless you are not completely unselfish, because of a tendency to teach others while expecting gratitude.
ellauri318.html on line 71: Sexually very active you often connect with new people, which makes you well informed. With strong linguistic skills you quickly see through the fine print when concluding contracts. Your journalistic skills make you a great researcher who could possibly discover the secrets of life.
ellauri318.html on line 73: Even though you strive for big success, you are a practical and realistic person.
ellauri318.html on line 74: Meaning you also have a knack for organization and down to earth solutions. Mrado has a very alert mind that kind of operates like a computer(efficiently).
ellauri318.html on line 77: Even if you reach for your gun at the last minute you never miss a deadline. Because you always have a backup gun in your pocket.
ellauri318.html on line 81: Stekare, med adjektivformen stekig, är ett uttryck som i svenskan under tidigt 2000-tal kommit att användas om en viss typ av personer i svensk överklass som unga personer inom adelskalendern och nyrika. Stereotypen "stekare" refererar vanligtvis till en typ av ung man som är, eller åtminstone tydligt försöker ge sken av, att vara ekonomiskt oberoende. Liksom många tidigare provocerande ungdomsgrupper såsom det sena 1800-talets grilljannar och 1940-talets swingpjattar förknippas även stekarna i stor utsträckning med en viss klädstil. Aftonbladets krönikör Fredrik Virtanen beskrev 2005 denna så här: "Flottigt Runar-hår, brun utan sol-kräm, Canada Goose-täckjacksväst, röd skjorta, jättestora wraparoundshades, blekta lyxjeans och hiphop-sneakers."
ellauri318.html on line 125: Kepaappi oli niin hyvää että suli suussa. Hampurilainen ja pizzakin. Vizi mitä törkyä nää konnat lappaa mahoihinsa. Kauppaisivat kahvia kolan sijasta kuten Kalle Ankka (alla). Hintakin on pian samoissa, kun brassit kuivattavat sademeziä. Steekkareiden vieraiden joukossa palloilivat anorektinen prinsessa Madeleine ja Leif Pagrozky. I 2010 ble Pagrotsky utnevnt til «Årets hedersryss» (Årets hedersruss) ved Sällskapet Ryska Huset, med begrunnelsen «Pagrotskys interesse for russisk kultur i sin alminnelighet, og russisk film i særlig grad». Lefa vastusti euroa ja huumelakeja. Lefalla on sydänvika. Naisvieraat viihtyivät minitopeissaan ja blingblingvaatteissaan.
ellauri318.html on line 135: And Now for Something Completely Different!
ellauri318.html on line 143: Namnet Kepler kommer från den tyske forskaren Johannes Kepler (1571–1630), som löste ett av sin tids största mysterier med sina beräkningar av planeters rörelsemönster som banade vägen för Newtons teser om gravitationen. Mördaren var Pluto. Pluto you are a clown!
ellauri318.html on line 375: En rapport från regeringen från 2012 visar att sysselsättningen skiljer sig kraftigt åt mellan män och kvinnor och också mellan olika delar av landet. Samma rapport fastslog att det var, år 2010, 21 procent av somalier (16–64 år) i sysselsättning (jämfört med 73 procent för hela befolkningen). Rapporten fastslog också att det somaliska egenföretagandet var mycket svagt och att år 2010 var 0,6 procent av somalierna egenföretagare (jämfört med 4,9 procent för hela befolkningen). Rapporten kom till förklaringen att situationen såg ut som den gjorde eftersom 70 procent av somalierna hade låg eller okänd utbildning och att 60 procent kommit till Sverige sedan 2006. Man skrev även: "Det finns skäl att tro att snabb individuell inslussning via offentliga system är svår att hantera för människor som likt somalierna kommer från miljöer där sociala behov tillgodoses och ekonomiska aktiviteter ofta bedrivs på ett klan- eller släktbaserat sätt och där misstänksamheten mot myndigheter är utbredd... det är emellertid knappast möjligt eller önskvärt att radikalt montera ner lösningar utformade för och av en majoritet av svenska folket för att underlätta för en minoritet att anpassa sig."
ellauri321.html on line 38: HE first deceased; she for a little tried
ellauri321.html on line 43: Sir Henry Wotton 1568-1639 was born in Kent and educated at Winchester and New College and the Queen's College, Oxford. At Oxford he was a friend of John Donne. Poor Albertus Morton was his half nephew.
ellauri321.html on line 45: After a brief legal career he was employed by the Earl of Essex in a foreign diplomatic capacity, the main purpose of which was to gain intelligence on the activities of England's European neighbours. Wotton became ambassador to Venice and his eternal lines, "An Ambassador is an honest man, sent to lie abroad for the good of his country" no doubt reflects his disillusionment with the duplicity of the role. When on a mission to Augsburg, in 1604, he actually said, "An ambassador is an honest gentleman sent to lie abroad for the good of his country". King Jim siitä vähän pahentui.
ellauri321.html on line 49: None of Wotton's poetry was published during his lifetime and it was not until 1651 that his collected works were issued as Reliquiae Wottonianae. Among these, Elizabeth of Bohemia, Upon the Sudden Restraint of the Earl of Somerset, and The Character of a Happy Life are the most memorable. Izaak Walton's biography of Sir Henry Wotton, written in 1670, clearly depicts his powerful intellect, forthright character, and the esteem in which he was held.
ellauri321.html on line 99: This little volume had made its mark on both sides of the Atlantic not many years before Hazlitt noticed it. It appeared in London in 1782 with this somewhat ponderous title-page: Letters from an American Farmer, Describing Certain Provincial Situations, Manners and Customs, and Conveying Some Idea Of The State Of The People Of North America, Written xi to a Friend in England, By J. Hector St. John, A Farmer In Pennsylvania. Tästä varmaan radikaali Mary otti matkakirjaan mallia.
ellauri321.html on line 101: A new English edition appeared in the year following, and an American reprint of the editio princeps was brought out by Matthew Carey in Philadelphia in 1793. In the meantime its author, whose full name was J. Hector Saint John de Crèvecoeur, had himself translated the book into French, adding to it very considerably, and publishing it in Paris in 1784.* A second French edition, still further enlarged and containing excellent maps and plates, appeared in 1787. These bibliographical facts are significant. They show that for at least twenty years, probably for a much longer period, the “Letters from an American Farmer” was an important interpreter of the New World to the Old. It seems to have been in answer to a demand aroused by his first book that Crèvecoeur ventured to treat the same theme once more. But the three bulky volumes of his “Journey in Upper Pennsylvania” (1801) contain little that is now or illuminating.
ellauri321.html on line 103: Among other books there fell into a guy named Hazlitt's hands a little volume of double interest to him by reason of his own early sojourn in America, and in a fitting connection he gave it a word of praise. In the Edinburgh Review for October, 1829, he speaks of it as giving one an idea “how American scenery and manners may be treated with a lively poetic interest. The pictures are sometimes highly colored, but they are vivid and strikingly characteristic.” “The author,” he continues, “gives not only the objects, but the feelings of a new country.” Hazlitt had read the book and had been delighted with it nearly a quarter of a century before he wrote of it, and in the earliest years of the century he had commended it warmly to his friends. In November, 1805, Lamb wrote: “Oh, tell Hazlitt not to forget the American Farmer. I dare say it is not so good as he fancies; but a book's a book.”* And it is this book, which not only gained the sympathies of Hazlitt and Charles Lamb, but also by its idealized treatment of American country life may possibly have stirred, as Professor Moses Coit Tyler thought, the imaginations of Byron and Coleridge.
ellauri321.html on line 105: For many years after Hazlitt had sounded his note of praise, Crèvecoeur and his work remained practically unknown. The ideas for which he stood, the literary atmosphere that he created, were both old-fashioned. Few people took Rousseau from their upper shelves, and the dust gathered on the tomes of Chateaubriand. Even Werther was more talked about than read. And so no one cared for this Earthly Paradise of the Age of Reason dashed with Rousseau's sentimentality, filled with his love of Nature, and prophetic of the whole Emigrant literature of France.
ellauri321.html on line 108: In 1747, in his sixteenth year, Crèvecoeur was sent by his family to England in order to complete his education. But the young man was of an adventurous spirit, and after a sojourn of about seven years in England, he set sail for Canada, where for the years 1758–59 he served in the French army. In 1764, after some residence in Pennsylvania, he became a naturalized citizen of New York, and five years later settled on a farm in Ulster County. Here, with his wife, Mahetable Tiffet of Yonkers, he lived the peaceful life of many idyllic years during which he gathered the materials for his book. Obviously enough he did not always remain on his farm, but viewed many parts of the country with a quietly observing eye. These journeys are recorded in his pages. He explored pretty thoroughly the settled portions of the States of New York and Pennsylvania, saw something of New England, and also penetrated westward to the limits of the colonies. He went as far South as Charleston, and may have visited Jamaica. Beyond such journeyings we may imagine these years to have xiv have been quite barren of events, serene and peaceful, until the storm of the Revolution began to break. It is not until 1779 that anything of import is again recorded of Crèvecoeur. In that year he made an attempt to return to Normandy, but the sudden appearance of a French fleet in the harbor of New York causing him to be suspected as a spy, he was imprisoned for three months. He was then permitted to sail, and, on his arrival in England, sold for thirty guineas his “Letters from an American Farmer,” which were published at London in 1782, the year after he reached France.
ellauri321.html on line 110: The success of his book and his efforts to improve the agricultural conditions of Normandy made Crèvecoeur a welcome guest in France. He spent some pleasant months in French literary society, into which he was probably introduced by Mme. de Houdetot, one of the many heroines of Rousseau's “Confessions.” To this lady, an old friend of his father, he also owed his introduction to Franklin.* He returned to America at the end of 1783.
ellauri321.html on line 112: Here sorrow and desolation awaited him. His wife had died a few weeks before his arrival, his farm had been ravaged, his children were in the care of strangers. But as he had been appointed French Consul in New York with the especially expressed approbation of Washington, he remained in America six years longer, with only one brief interval spent in France. Notwithstanding the disastrous practical influence of his book, through which five hundred Norman families are said to have perished in the forests of Ohio, he was now an honored citizen in his adopted country, distinguished by Washington, and the friend of Franklin. In these later years he accompanied Franklin on various journeys, one of which is recorded in the “Voyage Dans La Haute Pennsylvanie.” In 1790 he returned to France, living now at Rouen, now at Sarcelles, where he died on November 12, 1813. He was a man of “serene temper and pure benevolence,” of good sense and sound judgment; something also of a dreamer, yet of a rhetorical rather than a poetical temperament; typically French, since there were in him no extremes of opinion or emotion. He followed the dictates of his reason tempered by the warmth of his heart, and treated life justly and sanely.
ellauri321.html on line 114: Crèvecoeur's book differs from other works descriptive of early conditions in America in that xvi that it should be regarded primarily as a piece of literature. Beyond the information that is given by it there is the more permanent significance of its tone and atmosphere, of its singularly engaging style, and of the fact that it forms part of a great literary movement.
ellauri321.html on line 121: He was an indomitable optimist. In the value and joy of that phase of life which he described he believed heartily, as well as in the future of the colonies, and in the beneficent effect of that future on the fortunes of mankind.
ellauri321.html on line 125: Good and evil I see is to be found in all societies, and it is in vain to seek for any spot where those ingredients are not mixed. I therefore rest satisfied, and thank God that my lot is to be an American farmer, instead of a Russian boor, or a bloody Hungarian peasant.
ellauri321.html on line 129: My father left me three hundred and seventy-one acres of land, forty-seven of which are good timothy meadow, an excellent orchard, a good house, and a substantial barn. Aloitti lähes tyhjästä kuten Donald Trump, jolle isä antoi starttirahaxi vaivaisen miljoonan.
ellauri321.html on line 131: Yet when young I entertained some thoughts of selling my farm. I thought it afforded but a dull repetition of the same labours and pleasures. I thought the former tedious and heavy, the latter few and insipid; but when I came to consider myself as divested of my farm, I then found the world so wide, and every place so full, that I began to fear lest there would be no room for me. My farm, my house, my barn, presented to my imagination, objects from which I adduced quite new ideas; they were more forcible than before. Why should not I find myself happy, said I, where my father was before? He left me no good books it is true, he gave me no other education than the art of reading and writing; but he left me a good farm, and his experience; he left me free from debts, and no kind of difficulties to struggle with 24 with.—I married, and this perfectly reconciled me to my situation; my wife rendered my house all at once chearful and pleasing; it no longer appeared gloomy and solitary as before; when I went to work in my fields I worked with more alacrity and sprightliness; I felt that I did not work for myself alone, and this encouraged me much. My wife would often come with her kitting in her hand, and sit under the shady trees, praising the straightness of my furrows, and the docility of my horses; this swelled my heart and made every thing light and pleasant, and I regretted that I had not married before. I felt myself happy in my new situation, and where is that station which can confer a more substantial system of felicity than that of an American farmer, possessing freedom of action, freedom of thoughts, ruled by a mode of government which requires but little from us? Every year I kill from 1500 to 2,000 weight of pork, 1,200 of beef, half a dozen of good wethers in harvest: of fowls my wife has always a great stock: what can I wish more?
ellauri321.html on line 139: I bless God for all the good he has given me; I envy no man's prosperity (unlike the greedy wren that stole the quaker swallow's furnishings), and with no other portion of happiness that that I may live to teach the same philosophy to my children; and give each of them a farm, shew them how to cultivate it, and be like their father, good substantial stantial independent American farmers—an appellation which will be the most fortunate one, a man of my class can possess, so long as our civil government continues to shed blessings on our husbandry. Adieu.
ellauri321.html on line 143: The rich and the poor are not so far removed from each other as they are in Europe. Some few towns excepted, we are all tillers of the earth, from Nova Scotia to West Florida. We are all animated with the spirit of an industry which is unfettered and unrestrained, because each person works for himself. (Excepting the Negroes of course, and a bunch of penniless farm hands.)
ellauri321.html on line 148: Urged by a variety of motives that we need not go into, here they came. The laws, the indulgent laws, protect them as they arrive, stamping on them the symbol of adoption; they receive ample rewards for their labours;
ellauri321.html on line 149: these accumulated rewards procure them lands; those lands confer on them the title of freemen, and to that title every benefit is affixed which men can possibly require. This is the great operation daily performed by our laws. Ubi panis ibi patria is the motto of all immigrants.
ellauri321.html on line 152: here they are incorporated into one of the finest systems of population which has ever appeared, and which will hereafter become distinct by the power of the different climates they inhabit. The American ought therefore to love this country much better than that wherein either he or his forefathers were born. Here the rewards of his industry follow with equal steps the progress of his labour; his labour is founded on the basis of nature: self-interest; can it want a stronger allurement?
ellauri321.html on line 154: The American is a new man, homo novus, who acts upon new principles; he must therefore entertain new ideas, and form new opinions. From involuntary idleness, servile dependence, penury, and useless labour, he has passed to toils of a very different nature, rewarded by ample subsistence.—This is an American.
ellauri321.html on line 159: As Christians, religion curbs them not in their opinions; the general indulgence leaves every one to think for themselves in spiritual matters; the laws inspect our actions, our thoughts are left to God. Industry, good living, selfishness, litigiousness, country politics, the pride of freemen, religious indifference, are their characteristics. If you recede still farther from the sea, you will come into more modern settlements; they exhibit the same strong lineaments, in a ruder appearance. Religion seems to have still less influence, and their manners are less improved, and they carry guns.
ellauri321.html on line 161: By living in or near the woods, their actions are regulated by the wildness of the neighbourhood. The deer often come to eat their grain, the wolves to destroy their sheep, the bears to kill their hogs, the foxes to catch their poultry. This surrounding hostility, immediately puts the gun into their hands; they watch 67 watch these animals, they kill some; and thus by defending their property, they soon become professed hunters; this is the progress; once hunters, farewell to the plough. The chase renders them ferocious, gloomy, and unsociable; a hunter wants no neighbour, he rather hates them, because he dreads the competition. In a little time their success in the woods makes them neglect their tillage. They trust to the natural fecundity of the earth, and therefore do little; carelessness in fencing, often exposes what little they sow to destruction; they are not at home to watch;
ellauri321.html on line 162: in order therefore to make up the deficiency, they go oftener to the woods. That new mode of life brings along with it a new set of manners, which I cannot easily describe.
ellauri321.html on line 164: These new manners being grafted on the old stock, produce a strange sort of lawless profligacy, the impressions of which are indelible. The manners of the Indian natives are respectable, compared with this European medley. Their wives and children live in sloth and inactivity; and having no proper pursuits, you may judge what education the latter receive. Their tender minds have nothing else to contemplate but the example of their parents; like them they grow up a mongrel breed, half civilized, half savage, except nature stamps on them some constitutional propensities. 68 propensities. That rich, that voluptuous sentiment is gone that struck them so forcibly; the possession of their freeholds no longer conveys to their minds the same pleasure and pride.
ellauri321.html on line 166: Near the great woods, in the last inhabited districts men seem to be placed still farther beyond the reach of government, which in some measure leaves them to themselves. How can it pervade every corner; as they were driven there by misfortunes, tunes, necessity of beginnings, desire of acquiring large tracks of land, idleness, frequent want of œconomy, ancient debts; the re-union of such people does not afford a very pleasing spectacle. When discord, want of unity and friendship; when either drunkenness or idleness prevail in such remote districts; contention, inactivity, and wretchedness must ensue. There are not the same remedies to these evils as in a long established community. The few magistrates they have, are in general little better than the rest; they are often in a perfect state of war; that of man against man, sometimes decided by blows, sometimes by means of the law; that of man against every wild inhabitant of these venerable woods, of which they are come to dispossess them. There men appear to be no better than carnivorous animals of a superior rank, living on the flesh of wild animals when they can catch them, and when they are not able, they subsist on grain. Eating of wild meat, whatever you may think, tends to alter their temper.
ellauri321.html on line 168: So he who would wish to see America in its proper light, and have a true idea of its feeble beginnings and barbarous rudiments, must visit our extended line of frontiers where the last settlers dwell, and where he may see the first labours of settlement, the mode of clearing the earth, in all their different appearances; where men are wholly left dependent on their native tempers, and on the spur of uncertain industry, which often fails when not sanctified by the efficacy of a few moral rules. There, remote from the power of example, and check of shame, many families exhibit the most hideous parts of our society. They are a kind of forlorn hope, preceding by ten or twelve years the most respectable army of veterans which come after them. In that space, prosperity will polish some, vice and the law will drive off the rest, who uniting again with others like themselves will recede still farther; making room for more industrious people, who will finish their improvements, convert the loghouse into a convenient habitation, and rejoicing that the first heavy labours are finished, will change in a few years that hitherto barbarous country into a fine fertile, well regulated district. Such is our progress, such is the march of the Europeans toward the interior parts of this continent. In all societies there are off-casts; this impure part serves as our precursors or pioneers; my father himself was one of that class, but he came upon honest principles, and was therefore one of the few who held fast; by good conduct and temperance, he transmitted to me his fair inheritance, when not above one in fourteen of his contemporaries had the same good fortune.
ellauri321.html on line 170: As I have endeavoured to shew you how Europeans become Americans; it may not be disagreeable to shew you likewise how the various Christian sects introduced, wear out, and how religious indifference becomes prevalent. When any considerable number of a particular sect happen to dwell contiguous to each other, they immediately erect a temple, and there worship the Divinity agreeably to 62 their own peculiar ideas. Nobody disturbs them. If any new sect springs up in Europe, it may happen that many of its professors will come and settle in America. As they bring their zeal with them, they are at liberty to make proselytes if they can, and to build a meeting and to follow the dictates of their consciences; for neither the government nor any other power interferes. If they are peaceable subjects, and are industrious, what is it to their neighbours how and in what manner they think fit to address their prayers to the Supreme Being? But if the sectaries are not settled close together, if they are mixed with other denominations, their zeal will cool for want of fuel, and will be extinguished in a little time. Then the Americans become as to religion, what they are as to country, allied to all. In them the name of Englishman, Frenchman, and European is lost, and in like manner, the strict modes of Christianity as practised in Europe are lost also.
ellauri321.html on line 172: How does it concern the welfare of the country, or of the province at large, what this man's religious sentiments are, or really whether he has any at all? He is a good farmer, he is a sober, peaceable, good citizen: G.W. Bush himself would not wish for more. This is the visible character, the invisible one is only guessed at, and is nobody's business, whether Cristian, Jew or Muslim.
ellauri321.html on line 175: Thus our bad people are those who are half cultivators and half hunters; and the worst of them are those who have degenerated altogether into the hunting state. As old ploughmen and new men of the woods, as Europeans and new made Indians, they contract the vices of both; they adopt the moroseness and ferocity of a native, without his mildness, or even his industry at home. If manners are not refined, at least they are rendered simple and inoffensive by tilling the earth; all our wants are supplied by it, our time is divided between labour and rest, and leaves none for the commission of great misdeeds. As hunters it is divided between the toil of the chase, the idleness of repose, or the indulgence of inebriation.
ellauri321.html on line 180: Thus are our first redskins trod, thus are our first trees felled, in general, by the most vicious of our people; and thus the path is opened for the arrival of a second and better class, the true American free-holders.
ellauri321.html on line 182: There is room for every body in America; has he any particular talent, or industry? he exerts it in order to procure a livelihood, and it succeeds. Is he a merchant? the avenues of trade are infinite; is he eminent in any respect? he will be employed and respected. Does he love a country life? pleasant farms present themselves; he may purchase what he wants, and thereby become an American farmer. Is he a labourer, sober and industrious? he need not go many miles, nor receive many informations before he will be hired, well fed at the table of his employer, and paid four or five times more than he can get in Europe. Does he want uncultivated lands? Thousands of acres present themselves, which he may purchase cheap. Whatever be his talents or inclinations, if they are moderate, he may satisfy them. I do not mean that every one who comes will grow rich in a little time; no, but he may procure an easy, decent low maintenance, by his industry. Instead of starving he will be fed, instead of being idle he will have employment; and these are riches enough for such men as come over here.
ellauri321.html on line 188: He looks around, and sees many a prosperous person, who but a few years before was as poor as himself. This encourages him much, he begins to form some little scheme, the first, alas, he ever formed in his life. If he is wise he thus spends in a tent on the street two or three score years, in which time he acquires knowledge, the use of tools, the modes of working the lands, felling trees, &c. This prepares the foundation of a good name, the most useful acquisition he can make. He is encouraged, he has gained friends;
ellauri321.html on line 189: he is advised and directed, he feels bold, he purchases some land; he gives all the money he has brought over, as well as what he has earned, and trusts to the God of harvests for the discharge of the rest. His good name procures him credit. He is now possessed of the deed, conveying to him and his posterity the fee simple and absolute property of two hundred acres of land, situated on such a shit creek without a paddle. What an epoch in this man's life! He is become a freeholder, from perhaps a Mexican boor—he is now an American, a Pennsylvanian, an English subject.
ellauri321.html on line 191: Pride steps in and leads him to every thing that the laws do not expressly forbid. It is not every immigrant who succeeds; no, it is only the sober, the honest, and industrious: happy those to whom this transition has served as a powerful spur to labour, to prosperity, and to the good establishment of children, born in the days of their poverty; and who had no other portion to expect but the rags of their parents, had it not been for their crappy imigration. Why here they can find better rags on the dump and eat heartier meals from the trashcans.
ellauri321.html on line 193: Others again have been led astray by this enchanting scene; their new pride, instead of leading them to the fields, has kept them in idleness; the idea of possessing lands or a lot of cash is all that satisfies them—though surrounded with fertility, they have mouldered away their time in inactivity, misinformed husbandry, and ineffectual endeavours.
ellauri321.html on line 195: The Scotch and the Irish might have lived in their own country perhaps as poor, but enjoying more civil advantages, the effects of their new situation do not strike them so forcibly, nor has it so lasting an effect. From whence the difference arises I know not, but out of twelve families of emigrants of each country, generally seven Scotch will succeed, nine German, and four Irish. The Scotch are frugal and laborious, but their wives cannot work so hard as German women, who on the contrary vie with their husbands, and often share with them the most severe toils of the field, which they understand better. They have therefore nothing to struggle against, but the common casualties of nature. The Irish do not prosper so well; they love to drink and to quarrel; they are litigious, and soon take to the gun, which is the ruin of every thing; they seem beside to labour under a greater degree of ignorance in husbandry than the others; perhaps it is that their industry had less scope, and was less exercised at home. Their potatoes, which are easily raised, are perhaps an inducem
ellauri321.html on line 200: Andrew, what step do you intend to take in order to become rich? Have you brought any money with you, Andrew? I'll tell you what I intend to do; I'll send you to my house, where you shall stay two or three weeks, there you must exercise yourself with the axe, that is the principal tool the Americans want, and particularly the back-settlers. Can your wife spin? Well then as soon as you are able to handle the axe, you shall go and live with Mr. P. R. a particular friend of mine, who will give you four dollars per month, for the first six, and the usual price of five as long as you remain with him. I shall place your wife in another house, where she shall receive half a dollar a week for spinning; and your son a dollar a month to drive the team.
ellauri321.html on line 202: For some time he was very awkward, but he was so docile, so willing, and grateful, as well as his wife, that I foresaw he would succeed. Paizi intiaanit nähdessään Andrew nosti äläkän ja melkein loii päänahkansa ystävällismielisille intiaaneille.
ellauri321.html on line 204: I will lease them an hundred acres for any term of years you please, and make it more valuable to your Scotchman than if he was possessed of the fee simple.
ellauri321.html on line 205: The term of the lease shall be thirty years; how do you like it, Andrew? Oh, Sir, it is very good, but I am afraid, that the king or his ministers, or the governor, or some of our great men, I don't mean you Sir, will come and take the land from me; your son may say to me, by and by, this is my father's land, Andrew, you must quit it. No, no, said Mr. Lessor, there is no such danger; I am here just to take the labour of a poor settler; here we have no great men, but what are subordinate to our laws; so calm all your fears, I will give you a lease, so that none can can make you afraid. Andrew did not understand a word; we therefore can easily forgive him a few spontaneous ejaculations on the rug, which would be useless to wipe off.
ellauri321.html on line 218: Juan in America was a success and was chosen by the Book Society as Book of the Month. However, the work annoyed the Commonwealth Foundation – Linklater was accused of showing too little respect for the United States and its institutions. Russian Communism the writer considered an "Oriental perversion aggravated by torments and a technique filched from Germanic practice."
ellauri321.html on line 220: Set in the year before the Wall Street crash, Juan in America is a classic evocation of the final mania of prohibition, as seen through equally maniacal British eyes. The character Eric Linklater devised to be his unreliable explorer was one capable of absorbing the enormity of the American experience without being overwhelmed by its incongruities. A blithe, bastard descendent of Byron(tm)s Don Juan, Linklater´s Juan is an anti-hero with a taste for the grotesque and the ridiculous, at once both dirty and deity whose response when faced either with sudden catastrophe or miraculous survival is simply to laugh. A novel in the mode of the picaresque, this is a story of erotic discovery in the sense, as Juan puts it, that, eh, your trousers hide not only your willy but your kinship to the clown. A nation emerging as a great power is exalting in absurdist energies. In its last spasms before the great depression, America is revealed through a series of unlikely accidents as Juan stumbles from state to state, somehow evading consequences as he goes. On his first day, he falls for the daughter of a gangster, witnesses a murder in a speakeasy and watches a woman leap to her death in a New York street. He thrills to the bizarreness of each spectacle and moves on to the next in a galloping mood that is part medieval romance, part running commentary on what was still, in the 1920s, the new world.
ellauri321.html on line 233: Og herr Winckelmann trekker Helene mot døren og jeg må bare sitte stille og se på mens herr Winckelmann tar min kjære Helene fra meg, herr Winckelmann drar min kjære Helene bort fra meg for alltid, han drar min kjære Helene med seg, han drar henne ut av rommet jeg leide i fru Winckelmanns leilighet, han tar hardt tak i armen til min kjære Helene og drar henne vekk fra meg, og mens herr Winckelmann trekker min kjære Helene vekk fra meg, står fru Winckelmann bare i døråpningen og ser på. Min kjære Helene blir dratt ut av rommet etter armen. Og det kan han ikke gjøre. Og jeg må bare sitte her. Og far står ved vinduet og ser herr Winckelmann trekke Helene ut av rommet. Min far stirrer på herr Winckelmann som drar min kjære Helene ut av rommet. Min kjære Helene blir dratt ut av rommet for alltid, vekk fra meg, borte fra meg for alltid. Og far sier ingenting, han bare står der med capsen i hånden, i treskoene står han der og ser herr Winckelmann trekke min kjære Helene bort fra meg. Og Elizabeth, min kjære søster Elizabeth, hvorfor står du bare der og ser opp på Mr. Winckelmann??
ellauri321.html on line 242: A war can last be over for generations before the whole truth gets out. For example, many Americans don’t know the U.S. Army NEVER defeated the Seminoles.
ellauri321.html on line 246: These Russian Trollskies are rife on social media and what they post can be easily identified for the crap that it is. Only those unsound of mind believe anything they post, posing as questions by in reality fake news. Quarterbrain morons.
ellauri321.html on line 258: Sorry, but the background and implications of the 2014 far-right coup in Kiev, which overthrew the pro-Russian President Viktor Yanukovych, is critical for understanding the current Ukraine-Russia war. This coup was openly supported by US and European imperialism and implemented primarily by far-right shock troops such as the Right Sector and the neo-Nazi Svoboda Party.
ellauri321.html on line 260: It represented the temporary culmination of long-standing efforts by US imperialism to install a puppet regime on the borders of Russia and brought the world a major step closer to a war between the largest nuclear powers, the US and Russia. Ukraine has since been systematically built up as a launching pad for a NATO war against Russia.The regime change prompted the outbreak of an ongoing civil war in the east of Ukraine, between Russian-backed separatists and the US-backed Ukrainian army, that has claimed the lives of tens of thousands and displaced millions.
ellauri321.html on line 264: The people at the top of the government in Ukraine as well as those in the governments of the collective West add immensely to their bank accounts. Zelenskyy, for example, just purchased a multimillion dollar estate in Egypt to go along with the multimillion dollar villas in Italy and Switzerland, the multimillion dollar townhouse in London, the multimillion dollar beachfront house in Miami, among others. In this way, he replaced the multimillion dollar property in Crimea that was confiscated by Russia to be sold and the money was donated to children who have been orphaned by the conflict.
ellauri321.html on line 270: I believe that if Putin is allowed to take Ukraine it will embolden him to continue the war and take other countries that have something that he wants. I think the free world must continue to support Ukraine and other countries in precarious situations like South Korea and Taiwan. If the free world doesn’t support them, it will just be a matter of time before they are attacked. If you don’t believe in freedom, move to North Korea, Russia, China or any of the other countries with dictators, kings or a supreme being. Our children´s and grandchildren’s options and futures are at stake.
ellauri321.html on line 312: The Guardian is owned by a private trust. No sorry, it is now a private company. Ole Jacob joined the Scott Trust in 2015. He was appointed Chair in June 2021, following a short period as Acting Chair. He has been associated with the Schibsted Media Group ASA for 30 years, being elected to the Board in 2000 and serving as Chair since 2002.
ellauri321.html on line 314: Katharine Whiner gave the 2013 AN Smith lecture in journalism at the University of Melbourne, The Rise of the Reader, discussing journalism in the age of the open web, and a speech on Truth and Reality in a Hyper-Connected World as part of the Oxford University Women of Achievement Lecture Series in May 2016. She is the winner of the Diario Madrid prize for journalism for her 2016 long read, How Technology Disrupted the Truth. She is based in London.
ellauri321.html on line 320: Stuart Profit joined the Scott Trust in 2015. He has been a publishing director at Penguin Books since 1998, and before that he was the publisher of the trade division at HarperCollins for six years.
ellauri321.html on line 322: Matthew Ryder KC is a barrister and founder member of Matrix the movie specialising in human rights of way, media, data and information, crime, and regulatory law.
ellauri321.html on line 326: Russell "Beam me up" Scott joined the Scott Trust in 2015, and is the Scott Trust’s only senior independent director AKA owner. He runs a consultancy business specialising in strategy and execution for digital audience growth and monetisation. He is also co-founder of Grazer Learning, a start-up digital education platform and provides commercial support to a number of other tech start-ups. Previously he held multiple senior roles in consumer publishing, digital and broadcast sectors including Content Director of The Football League, Commercial Director of Northcliffe media and MD of fish4, a digital classified JV between 5 major UK regional senior pressure groups.
ellauri321.html on line 332: Stephen Godsell joined GMG in 2017 as general counsel and company secretary. Prior to this he has held senior positions at The Economist Group and Clifford's Last Chance. Stephen is a board director and trustee of The Economist Educational Foundation. He is the money man. He would sell God if he had a price tag.
ellauri321.html on line 343: Vuonna 2022 maailman johtava mediayhtiö liikevaihdon perusteella oli Alphabet Inc., jonka liikevaihto oli 268,6 miljardia euroa. Toisella sijalla oli Comcast, jota seurasivat Meta Platforms Inc, Walt Disney ja Tencent.
ellauri321.html on line 420: Earl Wasserman jatkoi vuonna 1953 keskustelua viimeisistä riveistä ja väitti: Mitä kovempaa vedämme oodin viimeisiä rivejä, sitä enemmän niiden merkityksen silmukka kuristaa ymmärryksemme runosta ... Aforismi on sitä houkuttelevampi, koska se näkyy runon loppupuolella, sillä sen näennäisen huippukohta on yleensä johtanut olettamukseen, että se on runon abstrakti summaus... Mutta oodi ei ole abstrakti lausunto tai retki filosofiaan. Se on vaan runo "asioista".
ellauri321.html on line 498: We, Russians, don’t need foreigners in these foreign lands. Kostroma ja Togliatti ovat lähellä Tutajevia, jonka nimi oli ennen Romanov-Borisoglebsk.
ellauri321.html on line 583: Wodehouse moved to the US in 1945 and lived there until his death in 1975, aged 93. Had he returned to Affeninsel he would have been prosecuted for treason. Personality pays. You are special. Che sará sará, whatever will be will be.
ellauri322.html on line 43: Paine was born in Thetford, Norfolk and emigrated to the British American colonies in 1774 with the help of Benjamin Franklin, arriving just in time to participate in the American Revolution. Paine fled to France in September, and despite not being able to speak French, il est élu député à l’Assemblée nationale en 1792. Considéré par les Montagnards comme un allié des Girondins, il est progressivement mis à l’écart, notamment par Robespierre, puis emprisonné en décembre 1793.
ellauri322.html on line 51: Thomas Paine est né en 1737 à Thetford, une bourgade du Norfolk en Angleterre. Son père, Joseph Pain, est quaker et sa mère, Frances Cocke Pain, anglicane. Malgré les affirmations selon lesquelles Thomas aurait changé l'orthographe de son nom de famille lors de son émigration en Amérique en 1774, il utilisait "Paine" déja en 1769, alors qu'il était encore à Lewes, dans le Sussex. Il grandit dans un milieu rural modeste et quitte l'école à l'âge de douze ans. Sa formation intellectuelle est donc celle d'un autodidacte. Grâce à cela, sa pensée simple et son style concis et clair ont fait de lui une arme efficace de propagande.
ellauri322.html on line 53: Il travaille quelque temps comme marchand, puis ouvre une boutique de corsets à Sandwich dans le Kent. Il épouse Mary Lambert le 27 septembre 1759 et son commerce fait faillite peu de temps après. Son épouse meurt alors qu'elle est enceinte. Il exerce ensuite plusieurs métiers et déménage souvent (Thetford, Gantham, Alford, Diss, Kensington, Moorfields, Grampound).
ellauri322.html on line 69: Une chansonnette par Bob Dylan en 1967, intitulée As I Went Out for a Pee One Morning, fait référence à « Tom » Paine.
ellauri322.html on line 76: If nobody will be so kind as to become my foe, I shall need no more fleets nor armies, and shall be forced to reduce my taxes. The American war enabled me to double the taxes; the Dutch business to add more; the Nootka humbug gave me a pretext for raising three millions sterling more; but unless I can make an enemy of Russia the harvest from wars will end. I was the first to incite Turk against Russian, and now I hope to reap a fresh crop of taxes. Kuulostaapa tutulta.
ellauri322.html on line 82: Excess and inequality of taxation, however disguised in the means, never fail to appear in their effects. As a great mass of the community are thrown thereby into poverty and discontent, they are constantly on the brink of commotion; and deprived, as they unfortunately are, of the means of information, are easily heated to outrage. Tupla hah.
ellauri322.html on line 83: If there is a country in the world where concord, according to common calculation, would be least expected, it is America. There the poor are not oppressed, the rich are not privileged. Industry is not mortified by the splendid extravagance of an unruly workforce rioting at its expense. Tripla hah.
ellauri322.html on line 93: In contemplating the whole of this subject, I extend my views into the department of commerce. In all my publications, where the matter would admit, I have been an advocate for commerce, because I am a friend to its effects. It is a pacific system, operating to cordialise mankind, by rendering nations, as well as individuals, useful to each other. As to the mere theoretical reformation, I have never preached it up. The most effectual process is that of improving the condition of man by means of his interest; and it is on this ground that I take my stand. If commerce were permitted to act to the universal extent it is capable, it would extirpate the system of war, and produce a revolution in the uncivilised state of governments. The invention of commerce has arisen since those governments began, and is the greatest approach towards universal civilisation that has yet been made by any means not immediately flowing from moral principles. Whatever has a tendency to promote the civil intercourse of nations by an exchange of benefits, is a subject as worthy of philosophy as of politics.
ellauri322.html on line 95: Commerce is no other than the traffic of two individuals, multiplied on a scale of numbers; and by the same rule that nature intended for the intercourse of two, she intended that of all. For this purpose she has distributed the materials of manufactures and commerce, in various and distant parts of a nation and of the world; and as they cannot be procured by war so cheaply or so commodiously as by commerce, she has rendered the latter the means of extirpating the former. As the two are nearly the opposite of each other, consequently, the uncivilised state of the European governments is injurious to commerce. Every kind of destruction or embarrassment serves to lessen the quantity, and it matters but little in what part of the commercial world the reduction begins. Like blood, it cannot be taken from any of the parts, without being taken from the whole mass in circulation, and all partake of the loss. When the ability in any nation to buy is destroyed, it equally involves the seller. Could the government of England destroy the commerce of all other nations, she would most effectually ruin her own. It is possible that a nation may be the carrier for the world, but she cannot be the merchant. She cannot be the seller and buyer of her own merchandise. The ability to buy must reside out of herself; and, therefore, the prosperity of any commercial nation is regulated by the prosperity of the rest. If they are poor she cannot be rich, and her condition, be what it may, is an index of the height of the commercial tide in other nations. When, therefore, governments are at war, the attack is made upon a common stock of commerce, and the consequence is the same as if each had attacked his own.
ellauri322.html on line 100: Commerce needs no other protection than the reciprocal interest which every nation feels in supporting it—it is common stock—it exists by a balance of advantages to all; and the only interruption it meets, is from the present uncivilised state of governments, and which it is its common interest to reform. Buahaha.
ellauri322.html on line 106: At an early period—little more than sixteen years of age, raw and adventurous, and heated with the false heroism of a master who had served in a man-of-war—I began the carver of my own fortune, and entered on board the Terrible Privateer, Captain Death. From this adventure I was happily prevented by the affectionate and moral remonstrance of a good father, who, from his own habits of life, being of the Quaker profession, must begin to look upon me as lost.
ellauri322.html on line 115: Be it, however, what it may, it is no other than the consequence of excessive burden of taxes, for, at the time when the taxes were very low, the poor were able to maintain themselves; and there were no poor-rates.
ellauri322.html on line 119: In the preceding part of this work, I have spoken of an alliance between England, France, and America, for purposes that were to be afterwards mentioned. It is, I think, certain, that if the fleets of England, France, and Holland were confederated, they could propose, with effect, a limitation to, and a general dismantling of, all the navies in Europe, to a certain proportion to be agreed upon.
ellauri322.html on line 123: The opening of South America would produce an immense field of commerce, and a ready money market for manufactures, which the eastern world does not. The East is already a country full of manufactures, the importation of which is not only an injury to the manufactures of England, but a drain upon its specie. The balance against England by this trade is regularly upwards of half a million annually sent out in the East-India ships in silver; and this is the reason, together with German intrigue, and German subsidies, that there is so little silver in England.
ellauri322.html on line 125: Never did so great an opportunity offer itself to England, and to all Europe, as is produced by the two Revolutions of America and France. By the former, freedom has a national champion in the western world; and by the latter, in Europe. When another nation shall join France, despotism and bad government will scarcely dare to appear. To use a trite expression, the iron is becoming hot all over Europe. The insulted German and the enslaved Spaniard, the Russ and the Pole, are beginning to think. The present age will hereafter merit to be called the Age of Reason,61 and the present generation will appear to the future as the Adam of a new world.
ellauri322.html on line 182: Godwin syntyi Wisbechissä Isle of Elyn saarella Cambridgeshiren osavaltiossa John ja Anne Godwinille, ja hänestä tuli seitsemäs vanhempiensa 13 lapsesta. Godwinin perhe oli molemmin puolin keskiluokkaa ja hänen vanhempansa noudattivat tiukkaa kalvinismin muotoa . Godwinin äiti oli kotoisin varakkaasta perheestä, mutta hänen setänsä kevytmielisyyden vuoksi perheen omaisuus meni hukkaan. Perheen onneksi hänen isänsä oli menestyvä kauppias, joka osallistui balttikauppaan. Pian Williamin syntymän jälkeen hänen isänsä John, nonkonformistinen ministeri , muutti perheen Debenhamiin Suffolkiin ja myöhemmin Guestwickiin Norfolkissa, jolla oli radikaali historia pyöreäpäiden linnoituksena Englannin sisällissodan aikana.
ellauri322.html on line 232: MARY WOLLSTONECRAFT was born on the 27th of April, 1759. Her father, a quick-tempered and unsettled man, capable of beating wife, child, and dog was the son of a manufacturer who made money in Spitalfields, when Spitalfields was prosperous. Her mother was a rigorous Irishwoman, of the Dixons of Sally Shannon. Edward John Wollstonecraft of whose childpen, besides Mary, the second child, three sons and two daughters lived to be sort of men and women in course of time, got rid of about ten thousand pounds which had been left him by his father. He began to get rid of it by farming. Mary Wollstonecraft's firstremembered home was in a farm at Epping. When she was five years old, the family moved to another farm, by the Chelmsford Toad. When she was between six and seven years old they moved again, to the neighbourhood of Barking. There they remained three years before the next move, which was to a farm near Beverley, in Yorkshire. In Yorkshire they remained six years, and Mary Wollstonecraft had there what education fell to her lot between the ages of ten and sixteen.
ellauri322.html on line 234: Edward John Wollstonecraft then gave up farming to venture upon a commercial speculation. This caused him to live for a year and a half at Queen's Row, Hoxton. His daughter Mary was then sixteen; and while at Hoxton she had her education advanced by the friendly care of a deformed clergyman Mr. Clare who lived next door, and stayed so much at home that his one pair of shoes had lasted him for fourteen years. But Mary Wollstonecraft's chief friend at this time was an accomplished girl only two years older than herself, who maintained her father, mother, and family by skill in drawing. Her name was Frances Blood, and she especially, by her example and direct instruction, drew out her "young friend's" drawers.
ellauri322.html on line 236: In 1776, Mary Wollstonecraft's father, a rolling stone, rolled into Wales. Again he was a failure. Next year again he was a Londoner; and Mary had influence enough to persuade him. to choose a house at Walworth, where she would be near to her friend's fanny. Then, however, the conditions of her home life caused her to be often on the point of going away to earn a living for herself. In 1778, when she was nineteen, Mary Wollstonecraft did leave home, to take a situation as companion with a rich tradesman's widow at Bath, of whom it was said that none of her companions could stay with her. Mary Wollstonecraft, nevertheless, stayed two years with the difficult widow, and made herself respected. Her mother's failing health then caused Mary to return to her. The father was then living at Enfield, and trying to save the small remainder of his means by not venturing upon any business at all. The mother died after long suffering, wholly dependent on her daughter Mary's constant care. The mother's last words were often quoted by Mary Wollstonecraft in her own last years of distress "A little patience, and all will be over."
ellauri322.html on line 238: After the mother's death, Mary Wollstonecraft left home again, to live with her friend, Fanny Blood, who was at Walham Green. In 1782 she went to nurse a manned sister through a dangerous illness. The father's need of support next pressed upon her. He had spent not only his own money, but also the little that had been specially reserved for his children. It is said to be the privilege of a passionate man that he always gets what he wants; he gets to be avoided, and they never find a convenient corner of their own who shut themselves out from the kindly fellowship of life.
ellauri322.html on line 240: In 1783 Mary Wollstonecraft aged twenty-lour with two of her sisters, joined Fanny Blood in setting up a day school at Islington, which was removed in a few months to Newington Green. Early in 1785 Fanny Blood, far gone in consumption, sailed for Lisbon to marry an Irish surgeon who was settled there. After her marriage it was evident that she had but a few months to live ; Mary Wollstonecraft, deaf to all opposing counsel, then left her school, and, with help of money from a friendly woman, she went out to nurse her, and was by her when she died. Mary Wollstonecraft remembered her loss ten years afterwards in these "Letters from Sweden and Norway," when she wrote:
ellauri322.html on line 244: Mary Wollstonecraft left Lisbon for England late in December, 1785. When she came back she found Fanny's poor parents anxious to go back to Ireland ; and as she had been often told that she could earn by writing, she wrote a pamphlet of 162 small pages" Thoughts on the Education of Daughters " and got ten pounds for it. This she gave to hel- friend's parents to enable them to go back to their kindred. In all she did there is clear evidence of an ardent, generous, impulsive nature. One day her friend Fanny Blood had repined at the unhappy surroundings in the home she was maintaining for her father and mother, and longed for a little home of her own to do her work in. Her friend quietly found rooms, got furniture together, and told her that her little home was ready ; she had only to walk into it. Then it seemed strange to Mary Wollstonecraft that Fanny Blood was withheld by thoughts that had not been uppermost in the mood of complaint. She thought her friend irresolute, where she had herself been generously rash. Her end would have been happier had she been helped, as many are, by that calm influence of home in which some knowledge of the world passes from father and mother to son and daughter, without visible teaching and preaching, in easiest companionship of young and old from day to day.
ellauri322.html on line 246: The little payment for her pamphlet on the " Education of Daughters " caused Mary Wollstonecraft to think more seriously of earning by her pen. The pamphlet seems also to have advanced her credit as a teacher. After giving up her day school, she spent some weeks at Eton with the Rev. Mr. Prior, one of the masters there, who recommended her as governess to the daughters of Lord Kingsborough, an Irish viscount, eldest son of the Earl of Kingston. Her way of teaching was by winning love, and she obtained the warm affection of the eldest of her pupils, who became afterwards Countess Mount-Cashel. In the summer of 1787, Lord Kingsborough's family, including Mary Wollstonecraft, was at Bristol Hot-wells, before going to the Continent. While there, Mary Wollstonecraft wrote her little tale published as " Mary, a Fiction," wherein there was much based on the memory of her own friendship for Fanny Blood.
ellauri322.html on line 248: The publisher of Mary Wollstonecraft's " Thoughts on the Education of Daughters " was the same Joseph Johnson who in 1785 was the publisher of Oowper's " Task." With her little story written and a little money saved, the resolve to live by her pen could now be carried out. Mary Vollstonecraft, therefore, parted from her friends at Bristol, went to London, saw her publisher, and frankly told him her determination. He met her with fatherly kindness, and received her as a guest in his house while she was making her arrangements. At Michaelmas, 1787, she settled in a house in George Street, on the Surrey side of Blackfriars Bridge. There she produced a little book for children, of " Original Stories from Real Life," and earned by drudgery for Joseph Johnson. She translated, she abridged, she made a volume of Selections, and she wrote for an " Analytical Review," which Mr. Johnson founded in the middle of the year 1788. Among the books translated by her was Necker " On the Importance of Religious Opinions." Among the books abridged by her was S:dzmann's " Elements of Morality."
ellauri322.html on line 250: With all this hard work she lived as sparely as she could, that she might help her family. She supported her father. That she might enable her sisters to earn their living as teachers, she sent one of them to Paris, and maintained her there for two years ; the other she placed in a school near London as parlour-boarder until she was admitted into it as a paid teacher. She placed one brother at Woolwich to qualify for the Navy, and he obtained a lieutenant's commission. For another brother, articled to an attorney whom he did not like, she obtained a transfer of dentures; and when it became clear that his quarrel was more with law than with the lawyers, she placed him with a farmer before fitting him out for emigration to America. She then sent him, so well prepared for his work there that he prospered well.
ellauri322.html on line 256: At this time Mary Wollstonecraft had moved to rooms in Store Street, Bedford Square. She was fascinated by Fuseli the painter, and he was a married man. She felt herself to be too strongly drawn towards him, and she went to Paris at the close of the year 1792, to break the spell. She felt lonely and sad, and was not the happier for being in a mansion lent to her, from which the owner was away, and in which she lived surrounded by his servants. Strong womanly instincts were astir within her, and they were not all wise folk who had been drawn around her by her generous enthusiasm for the new hopes of the world, that made it then, as Wordsworth felt, a very heaven to the young.
ellauri322.html on line 258: Four months after she had gone to Paris, Mary Wollstonecraft met at the house of a merchant, with whose wife she had become intimate, an American named Gilbert Imlay. He won her affections. That was in April, 1793. He had no means, and she had home embarrassments, for which she was unwilling that he should become in any way responsible. A part of the new dream in some minds then was of a love too pure to need or bear the bondage of authority. The mere forced union of marriage ties implied, it was said, a distrust of fidelity. When Gilbert Imlay would have married Mary Wollstonecraft, she herself refused to bind him ; she would keep him legally exempt from her responsibilities towards the father, sisters, brothers, whom she was supporting. She took his name and called herself his wife, when the French Convention, indignant at the conduct pf the British Government, issued a decree
ellauri322.html on line 260: from the effects of which she would escape as the wife of a citizen of the United States. But she did not marry. She witnessed many of the horrors that came of the loosened passions of an untaught populace. A child was born to her a girl whom she named after the dead friend of her own girlhood. And then she found that she had leant upon a reed. She was neglected; and was at last forsaken. Having sent her to London, Imlay there visited her, to explain himself away. She resolved on suicide, and in dissuading her from that he gave her hope again. He needed somebody who had good judgment, and who cared for his interests, to represent him in some business affairs in Norway. She undertook to act for him, and set out on the voyage only a week after she had determined to destroy herself.
ellauri322.html on line 262: The interest of this book which describes her travel is quickened by a knowledge of the heart-sorrow that underlies it all. Gilbert Imlay had promised to meet her upon her return, and go with her to Switzerland. But the letters she had from him in Sweden and Norway were cold, and she came back to find that she was wholly forsaken for an actress from a strolling company of players. Then she went up the river to drown herself. She paced the road at Putney on an October night, in 1795, in heavy rain, until her clothes were drenched, that she might sink more surely, and then threw herself from the top of Putney Bridge.
ellauri322.html on line 264: She was rescued, again, and lived on with deadened spirit. In 1796 these "Letters from Sweden and Norway " were published. Early in 1797 she was married to William Godwin. On the 10th of September in the same year, at the ago of thirty-eight, Mary Wollstonecraft Godwin died, after the birth of the daughter who lived to become the wife of Shelley and write a blockbuster bestseller. The mother also would have lived, if a womanly feeling, in itself to be respected, had not led her also to unwise departure from the customs of the world. Peace be to her memory. None but kind thoughts can dwell upon the life of this too faithful disciple of Rousseau (except for the feminismim).
ellauri322.html on line 323: Kaiken kaikkiaan tonaliteetti on hillitty ja Marian hahmo sekoittuu tähän väriharmoniaan ilman eläviä kontrasteja. Vaikka tämä ei ole varsinaisesti muotokuva, Wright tarvitsi mallin Marialle. Uskotaan, että rouva Mary Bassano poseerasi hänelle. Hän oli mennyt naimisiin Derby-perheeseen, jonka esivanhempien kerrottiin tulleen Italiasta muusikkona Henrik VIII:n hoviin. Maria maalattiin Edwinin kumppaniksi tohtori Beattien muutama vuosi aiemmin valmistuneesta Minstrelistä. Edwin on kuvattu unenomainen paimenpoika, jonka kuva on uskollinen runolliselle lähteelle ("The Minstrel; tai, Progress of Genius", pitkä runo tohtori James Beattien, 1771). Edwin myytiin Wakefieldin suojelijalle, mutta hän ei ostanut Mariaa, joka pysyi Wrightin hallussa hänen kuolemaansa asti. Vaikka on surullista, että tämä ilahduttavan toisiaan täydentävä kuvapari ei ole koskaan roikkunut pysyvästi yhdessä, on ilo nähdä Marian niin hyvin sijoitettuna ruokasalissa Pickford's Housessa, Friargaten Derbyssä.
ellauri322.html on line 332: Kirkon maat vietiin Luteruxen tullessa, mikä lienee ollut reformaation päämotiivi. Porukka ei saisi ansaita liikaa eikä liian vähän. Juuri tämä suhteellisuuden puute voiton ja työn välillä alentaa ihmisiä, tuottaa sykofanttisia nimityksiä suojelija ja asiakas, toisessa päässä tuo turmiollinen esprit du corps, sananmukaisesti julma.
ellauri322.html on line 335: The destruction, or gradual reduction, of their forests will probably ameliorate the climate, and their manners will naturally improve in the same ratio as industry requires ingenuity. The world requires, I see, the hand of man to perfect it.
ellauri322.html on line 345: Not so the Flower, which lasts for little space,
ellauri322.html on line 358: The view of this wild coast, as we sailed along it, afforded me a continual subject for meditation. I anticipated the future improvement of the world, and observed how much man has still to do to obtain of the earth all it could yield. I even carried my speculations so far as to advance a million or two of years (!) to the moment when the earth would perhaps be so perfectly cultivated, and so completely peopled, as to render it necessary to inhabit every spot, yes, even these bleak shores. Imagination went still farther, and pictured the state of man when the earth could no longer support him. Whither was he to flee from universal famine ? Sitten se kezu söi ize izensä ja sixi ei enää ole kezuja.
ellauri322.html on line 367: Here I met with an intelligent literary man, who was anxious to gather information from me relative to the past and present situation of France. The newspapers printed at Copenhagen, as well as those in England, give the most exaggerated accounts of their atrocities and distresses, but the former without any apparent comments or inferences. Still the Norwegians, though more connected with the English, speaking their language and copying their manners, wish well to the Republican cause, and follow with the most lively interest the successes of the French arms. So determined were they, in fact, to excuse everything, disgracing the struggle of freedom, by admitting the tyrant’s plea, necessity, that I could hardly persuade them that Robespierre was a monster. Laureenska myöntää että kaikki ukrainalaiset eivät pidä Zelenskystä.
ellauri322.html on line 371: A woodman's dwelling was sheltered by the forest, noble pines spreading their branches over the roof; and before the door a cow, goat, nag, and children, seemed equally content with their lot; and if contentment be all we can attain, it is, perhaps, best secured by ignorance. Tis-mal-leen!
ellauri322.html on line 373: You will ask, perhaps, why I wished to go farther northward. Why? not only because the country, from all I can gather, is most romantic, abounding in forests and lakes, and the air pure, but I have heard much of the intelligence of the inhabitants, substantial farmers, who have none of that cunning to contaminate their simplicity, which displeased me so much in the conduct of the people on the sea coast. A man who has been detected in any dishonest act can no longer live among them. He is universally shunned, and shame becomes the severest punishment.
ellauri322.html on line 375: Such a contempt have they, in fact, for every species of fraud, that they will not allow the people on the western coast to be their countrymen; so much do they despise the arts for which those traders who live on the rocks are notorious. Eikä Mary tarkoita vain graffitia.
ellauri322.html on line 379: Eiendom som tilfredsstiller kravene blir kalt odlingsjord. Den som eier odlingsjord når odelshevdstiden går ut, blir kalt for odler. Eiendom som det hviler odel på, blir kalt for odelsjord.
ellauri322.html on line 381: Odelsretten er en særnorsk rett som ikke finnes tilsvarende i andre vestlige land. Danmark hadde en lignende rett som man startet avvikling av på slutten av 1600-tallet og endelig avskaffet i 1926. Elementer av odelsrett, integrert i arvelovgivningen, eksisterer fortsatt (per 2006) på Island og Færøyene og i Østerrike, Sveits og Tyskland. På Shetland og Orknøyene er det kjent som udal law.
ellauri322.html on line 385: Odelsretten har medvirket til å holde eiendommer på landet i samme families eie, men har også medvirket til mange familiefeider gjennom tidene. Regelen om boplikt, som ble innført i 1975, har også ført til alvorlige problemer for mange. I de siste årene har det vært sterke røster for å oppheve odelsretten. Blant annet gjorde tidligere landbruksminister Lars Sponheim det klart at han ville vurdere en opphevelse av odelsloven. En oppheving av odelsretten vil kreve en endring av grunnloven, og således kreve 2/3 flertall i Stortinget for å bli vedtatt.
ellauri322.html on line 397: The Swedes are in general attached to their families, yet a divorce may be obtained by either party on proving the infidelity of the other or acknowledging it themselves. The women do not often recur to this equal privilege, for they either retaliate on their husbands by following their own devices or sink into the merest domestic drudges, worn down by tyranny to servile submission. Do not term me severe if I add, that after youth is flown the husband becomes a sot, and the wife amuses herself by scolding her servants. In fact, what is to be expected in any country where taste and cultivation of mind do not supply the place of youthful beauty and animal spirits?
ellauri322.html on line 415: Caroline Mathildes ægteskab og tid som dronning blev præget af hendes mands ændrede sindstilstand. Manden var så gal som et gøgur. I 1770 indledte hun et kærlighedsforhold til kongens livlæge Johann Friedrich Struensee, der blev den egentlige magthaver i Danmark fra 1770 til 1772. Ved kuppet mod Struensee i 1772 blev hun arresteret, ægteskabet med Christian 7. blev ophævet, og hun blev forvist fra Danmark. Hun levede herefter, adskilt fra sine børn, i byen Celle i Tysklyand indtil sin tidlige død som 23-årig i 1775. Matilda vaikuttaa ihan Hamletin äiskältä. Tanskanmaassa on psljon mätää, mutta kuninkaalla oli hyviä rintapastilleja.
ellauri322.html on line 417: Many very cogent reasons have been urged by her friends to prove that her affection for Struensee was never carried to the length (15cm) alleged against her by those who feared her influence. Be that as it may she certainly was no a woman of gallantry, and if she had an attachment for him it did not disgrace her heart or understanding, the king being a notorious debauchee and an idiot into the bargain.
ellauri322.html on line 422: They kill us for their sport.”
ellauri322.html on line 425: Tanskixet kazelee julkista teloitusta viihteenä. Kas kun niillä ei ole telkkaria rikä suoratoistoa. Jeg er mere og mere overbevist om, at den samme karakterenergi, der gør en mand til en dristig skurk, ville have gjort ham nyttig for samfundet, hvis samfundet havde været mere velorganiseret. Når et stærkt sind ikke disciplineres ved kultivering, er det en følelse af uretfærdighed, der gør det uretfærdigt. Meget plausibelt. Mary ei pidä empirismistä.
ellauri322.html on line 432: England, the common name in Scandinavia for the United Kingdom, declared war on Denmark-Norway due to disagreements over the neutrality of Danish trade and to prevent the Danish fleet falling into the hands of the First French Empire. Tanskixet menetti Norjan ja svedut Suomen ja ottivat lohtunamixi tyhmät Bernadottet Napsulta.
ellauri322.html on line 440: A story is told here of the King’s formerly making a dog counsellor of state, because when the dog, accustomed to eat at the royal table, snatched a piece of meat off an old officer’s plate, the geezer reproved him jocosely, saying that he, monsieur le chien, had not the privilege of dining with his majesty, a privilege annexed to this distinction.
ellauri322.html on line 458: From what I have seen throughout my journey, I do not think the situation of the poor in England is much, if at all, superior to that of the same class in different parts of the world; and in Ireland I am sure it is much inferior. I allude to the former state of England; for at present the accumulation of national wealth only increases the cares of the poor, and hardens the hearts of the rich, in spite of the highly extolled rage for almsgiving.
ellauri322.html on line 460: You know that I have always been an enemy to what is termed charity, because timid bigots, endeavouring thus to cover their sins, do violence to justice, till, acting the demigod, they forget that they are men. And there are others who do not even think of laying up a treasure in heaven, whose benevolence is merely tyranny in disguise; they assist the most worthless, because the most servile, and term them helpless only in proportion to their fawning.
ellauri323.html on line 44: For me to afford such bits of myself to my friends. Jotta minulla olisi varaa antaa palasia itsestäni ystävilleni.
ellauri323.html on line 48: A waste of myself and them, for my life is mine Itseni ja heidän haaskausta, sillä elämäni on minun
ellauri323.html on line 60: Victoria Mary Sackville-West was the only child of Lionel Edward, third Baron of Sackville, and Victoria Josepha Dolores Catalina Sackville-West, his first cousin and the illegitimate daughter of the diplomat Sir Lionel Sackville-West. She was educated privately. As a child she started to write poetry, writing her first ballads at the age of 11. "I don't remember either my father or my mother very vividly at that time, except that Dada used to take me for terribly long walks and talk to me about science, principally Darwin, and I liked him a great deal better than mother, of whose quick temper I was frightened." (from Portrait of a Marriage by Nigel Nicolson, 1973) Vita's mother considered her ugly - she was bony, she had long legs, straight hair, and she wanted to be as boyish as possible.
ellauri323.html on line 74: Sebastian The Duke was open-handed, as he could well afford to be; money was a thing about which he never needed to think. There had always been plenty of money at Chevron, and there still was, even with the income-tax raised from 11d. to 1/- in the pound; that abundance was another of the things which had never changed and which had every appearance of being unchangeable. It was taken for granted, but Sebastian saw to it that his tenants benefited as well as himself. "An ideel landlord-wish there were more like him," they said, forgetting that there were, in fact, many like him; many who, in their unobtrusive way, elected to share out their fortune, not entirely to their own advantage-quiet English squires, who, less favoured than Sebastian, were yet imbued with the same spirit, and traditionally gave their time and a good proportion of their possessions as a matter of course to those dependent upon them. A voluntary system, voluntary in that it depended upon the temperament of the squire; still, a system which possessed a certain pleasant dignity denied to the systems of a more compulsory sort. But did it, Sebastian reflected, sitting with his pen poised above his cheque-book, carry with it a disagreeable odour of charity? He thought not; for he knew that he derived as much satisfaction from the idea that Bassett would no longer endure a leaking roof as Bassett could possibly derive, next winter, from the fact that his roof no longer leaked. He would certainly go over and talk to the man Bassett.
ellauri323.html on line 82: Zuleika Dobson (takuulla juutalainen), koko nimi Zuleika Dobson, tai Oxfordin rakkaustarina, on englantilaisen esseisti Max Beerbohmin ainoa romaani, satiiri Oxfordin perustutkinto-elämästä, joka julkaistiin vuonna 1911. Se sisältää kuuluisan rivin "Kuolema peruuttaa kaikki kihlaukset" ja esittelee syövyttävä näkymä Edwardian Oxfordista. Zuleika Dobson" ( eng. Zuleika Dobson, tai Oxford Love Story ) on englantilaisen kirjailijan Max Beerbohmin satiirinen romaani. Julkaistu vuonna 1911. Satiirin kohteena on Oxfordin yliopisto Edward VII:n aikana. Max Beerbohm oli luultavasti pederasti, pedofiilinen juutalainen homo kuten presidentti Putin, mutta kielsi kaiken.
ellauri323.html on line 84: Zuleika Dobson – "vaikkakaan ei ehdottoman kaunis" - on edvardiaanisen aikakauden tuhoisan viehättävä nuori nainen, todellinen femme fatale, joka on ammatiltaan arvovaltainen entinen sirkustirehtööri. Zuleikan nykyinen ammatti (tosin mikä vielä tärkeämpää, hänen kiehtova kauneutensa) on tehnyt hänestä jonkinlaisen pienen julkkiksen, ja hän onnistuu pääsemään Oxfordin yliopiston etuoikeutettuun, vain miehistä koostuvaan alueeseen, koska hänen isoisänsä on Juudaksen Collegen vartija (perustuu Merton Collegeen, Beerbohmin alma materiin). Siellä hän rakastuu ensimmäistä kertaa elämässään Dorsetin herttuaan, snobi, emotionaalisesti irrallinen opiskelija, joka – turhautuneena siihen, ettei hän pysty hallitsemaan tunteitaan, kun hän näkee hänet – joutuu myöntämään, että hänkin on hänen ensimmäinen rakkautensa ja kosi häntä impulsiivisesti. Koska hän kuitenkin tuntee, ettei hän voi rakastaa ketään, ellei tämä ole läpäisemätön hänen viehätysvoimalleen, hän kuitenkin hylkää kaikki kosijansa ja tekee samoin hämmästyneen herttuan kanssa. Herttua huomaa nopeasti, että Noaks, Kerekekeks Koaks Koaks, toinen Oxford-opiskelija, väittää myös rakastuneensa häneen olematta koskaan edes ollut tekemisissä hänen kanssaan. Ilmeisesti miehet rakastuvat häneen heti nähdessään hänet. Ensimmäisenä, jolle hän on vastannut rakkautensa (miten vain lyhyeksikin ajaksi), herttua päättää tehdä itsemurhan symboloidakseen intohimoaan Zuleikaa kohtaan ja toivoo, että hän lisää tietoisuutta hänen lumoavan viehätyksensä kauheasta voimasta.
ellauri323.html on line 86: Zuleika pystyy keskeyttämään herttuan ensimmäisen itsemurhayrityksen jokiveneestä, mutta hänellä näyttää olevan romantisoitunut näkemys hänen puolestaan kuolevista miehistä, eikä vastusta itsemurha-käsitystä kokonaan. Sen sijaan herttua lupasi tappaa itsensä seuraavana päivänä - minkä Zuleika enemmän tai vähemmän sallii - päivällisellä sinä iltana seuraklubissaan, jossa myös muut jäsenet vahvistavat rakkautensa Zuleikaa kohtaan. Kerrottuaan heille suunnitelmastaan kuolla, muut sopivat yllättäen myös itsemurhan tekemiseen Zuleikan puolesta. Tämä idea saavuttaa pian kaikkien Oxford-opiskelijoiden mielet, jotka väistämättä rakastuvat Zuleikaan ensi silmäyksellä. Kaikki Oxfordin undergraduate opiskelijat ovat pian kuolleet, mukaan lukien hieman viiveellä pelkuri Noaks. Zuleika keskustelee koettelemuksesta isoisänsä Mertonin portinvartijan kanssa, joka paljastaa, että hänkin oli ihastunut kaikkiin poikiin koko ikänsä.
ellauri323.html on line 119: Zuleika was not strictly beautiful. Her eyes were a trifle large, and their lashes longer than they need have been. An anarchy of small curls was her chevelure, a dark upland of misrule, every hair asserting its rights over a not discreditable brow. For the rest, her features were not at all original. They seemed to have been derived rather from a gallimaufry of familiar models. From Madame la Marquise de Saint-Ouen came the shapely tilt of the nose. The mouth was a mere replica of Cupid’s bow, lacquered scarlet and strung with the littlest pearls. No apple-tree, no wall of peaches, had not been robbed, nor any Tyrian rose-garden, for the glory of Miss Dobson’s cheeks. Her neck was imitation-marble. Her hands and feet were of very mean proportions. She had no waist to speak of.
ellauri323.html on line 122: Came that Sunday night, notanda candidissimo calculo! when she received certain guttural compliments which made absolute her vogue and enabled her to command, thenceforth, whatever terms she asked for.
ellauri323.html on line 124: At the close of the Season, Paris claimed her for a month’s engagement. Paris saw her and was prostrate. Boldini did a portrait of her. Jules Bloch wrote a song about her; and this, for a whole month, was howled up and down the cobbled alleys of Montmartre. And all the little dandies were mad for “la Zuleika.” Dändeistä on paasattu mm albumeissa 49, 53, 56, 61, 98, 107, 139,
ellauri323.html on line 127: In Berlin, every night, the students escorted her home with torches. Prince Vierfuenfsechs-Siebenachtneun offered her his hand, and was condemned by the Kaiser to six months’ confinement in his little castle. In Yildiz Kiosk, the tyrant who still throve there conferred on her the Order of Chastity, and offered her the central couch in his seraglio. In Petersburg, the Grand Duke Salamander Salamandrovitch fell enamoured of her. The Grand Duchess appealed to the Tzar. Zuleika was conducted across the frontier, by an escort of love-sick Cossacks. On the Sunday before she left Madrid, a great bull-fight was held in her honour. Fifteen bulls received the coup-de-grace, and Alvarez, the matador of matadors, died in the arena with her name on his lips. He had tried to kill the last bull without taking his eyes off la divina senorita. From the Vatican, the Pope launched against her a bull which fell utterly flat.
ellauri323.html on line 129: Zuleika was the smiling target of all snap-shooters, and all the snap-shots were snapped up by the press and reproduced with annotations: Zuleika Dobson walking on Broadway in the sables gifted her by Grand Duke Salamander—she says “You can bounce blizzards in them”; Zuleika Dobson yawning over a love-letter from millionaire Edelweiss; relishing a cup of clam-broth—she says “They don’t use clams out there”; ordering her maid to fix her a warm bath; finding a split in the gloves she has just drawn on before starting for the musicale given in her honour by Mrs. Suetonius X. Meistersinger, the most exclusive woman in New York; chatting at the telephone to Miss Camille Van Spook, the best-born girl in New York; laughing over the recollection of a compliment made her by George Abimelech Post, the best-groomed man in New York; meditating a new trick; admonishing a waiter who has upset a cocktail over her skirt; having herself manicured; drinking tea in bed. Thus was Zuleika enabled daily to be, as one might say, a spectator of her own wonderful life. On her departure from New York, the papers spoke no more than the truth when they said she had had “a lovely time.”
ellauri323.html on line 131: The further she went West—millionaire Edelweiss had loaned her his private car—the lovelier her time was. Chicago drowned the echoes of New York; final Frisco dwarfed the headlines of Chicago. Like one of its own prairie-flies, she swept the country from end to end. Then she swept back, and sailed for England. She was to return for a second season in the coming Fall. At present, she was, as I have said, “resting.”
ellauri323.html on line 133: Yet Zuleika WAS very innocent, really. She was as pure as that young shepherdess Marcella, who, all unguarded, roved the mountains and was by all the shepherds adored. Like Marcella, she had given her heart to no man, had preferred none. Youths were reputed to have died for love of her, as Chrysostom died for love of the shepherdess; and she, like the shepherdess, had shed no tear. When Chrysostom was lying on his bier in the valley, and Marcella looked down from the high rock, Ambrosio, the dead man’s comrade, cried out on her, upbraiding her with bitter words—“Oh basilisk of our mountains!” Nor do I think Ambrosio spoke too strongly. Er. epm. homopetteri Horace Walpole (josta on paasattu albumeissa 14, 52, 75, 115, 235 ja 247) nimitteli Woolworthin Marya “a hyena in petticoats” or “a philosophising serpent” .
ellauri323.html on line 135: And I daresay, indeed, that had he never met Zuleika, the irresistible, he would have lived, and at a very ripe old age died, a dandy without reproach. For in him the dandiacal temper had been absolute hitherto, quite untainted and unruffled. He was too much concerned with his own perfection ever to think of admiring any one else. Different from Zuleika, he cared for his wardrobe and his toilet-table not as a means to making others admire him the more, but merely as a means through which he could intensify, a ritual in which to express and realise, his own idolatry. At Eton he had been called “Peacock,” and this nick-name had followed him up to Oxford. It was not wholly apposite, however. For, whereas the peacock is a fool even among birds, the Duke had already taken (besides a particularly brilliant First in Mods) the Stanhope, the Newdigate, the Lothian, and the Gaisford Prize for Greek Verse. And these things he had achieved currente calamo, “wielding his pen,” as Scott said of Byron, “with the easy negligence of a nobleman.” The dandy must be celibate, cloistral; is, indeed, but a monk with a mirror for beads and breviary—an anchorite, mortifying his soul that his body may be perfect.
ellauri323.html on line 137: He knew well, however, that women care little for a man’s appearance, and that what they seek in a man is strength of character, and rank, and wealth. Are you fond of horses? In my stables of pine-wood and plated-silver seventy are installed. Not all of them together could vie in power with one of the meanest of my motor-cars.”
ellauri323.html on line 151: The Duke turned on his heel, and strode to the other end of the room. There he stood for some moments, his back to Zuleika.
ellauri323.html on line 153: The Duke withdrew his fingers before she unclasped them. That twice-flung taunt rankled still. It was monstrous to have been called a snob. A snob!—he, whose readiness to form what would certainly be regarded as a shocking misalliance ought to have stifled the charge, not merely vindicated him from it! He was a dandy, not a snob, God's wounds!
ellauri323.html on line 180: Member of the Hadash Party and the Israeli Knesset Ofer Cassif says while the killing of civilians on both sides was condemnable, it was Israel’s occupation of Palestinian territories, and the actions of the Netanyahu-led government, that was responsible for the deaths of Israelis and Palestinians. Cassif also criticised the US government, saying that if it had pressed Israel to move towards a peaceful political solution and to end the occupation, events such as today’s would not have happened. Eurowesterners are making very similar statements and language that you have heard from US President Joe Biden. They are firmly blaming Hamas for this attack. Biden pledges ‘all appropriate means of support’ to Israel. The US provides $3.8bn in unconditional military aid to Zion annually. Hadash is a left-wing party that supports a socialistic economy and workers' rights. It emphasizes Jewish-Arab cooperation, and its leaders were among the first to support a two-state solution. Its voters are principally middle class and secular Arabs, many from the north and Christian communities.
ellauri324.html on line 68: At around 9:30 am. I gave the order to Secdef to execute the war plan for Operation Iraqi Freedom. In spite of the fact that I had decided a few months ago to use force, if need be, to liberate Iraq and rid the country of Weapons of Mass Destruction (money and oil), the decision was an emotional one. I know I have taken the right action and do pray few will lose life. Iraq will be free, the world will be safer. The emotion of the moment has passed and now I wait word on the covert action that is taking place.
ellauri324.html on line 220: Jews' encounters with modernity – through new political, economic, intellectual, and social institutions, as well as new technologies and ideas – have engendered a wide array of responses that have transformed Jewish life profoundly. Nowhere is this more evident than in those practices that might be termed Jewish popular culture. In phenomena ranging from postcards to packaged foods, dance music to joke books, resort hotels to board games, feature films to T-shirts, Jews in the modern era have developed innovative and at times unprecedented ways of being Jewish.
ellauri324.html on line 228: Hamas and Islamic Jihad are competing for bragging rights over last Friday’s attack in Hebron that killed 12 Israelis. Islamic Jihad issued a leaflet this week saying its members had no assistance from any other group and expressing surprise that Hamas decided, three days after the incident, to issue its own statement, Israel Radio reported in 1929.
ellauri324.html on line 252:
Model humility and modesty for them
ellauri324.html on line 267: I live in a wealthy suburb on the outskirts of Silicon Valley in California; trees, flowers, birds, mostly nice neighbors of diverse backgrounds. On the surface, it seems a wonderful place to live, and in many respects, it is, however, if I look out my front window, I see this:
ellauri324.html on line 269: The electricity is distributed via overhead lines, due to an underinvestment in infrastructure: last month, I lost power for over 36 hours because it got a little windy (the world headquarters of Apple, Facebook, and Google are within a ten mile radius of my place). When I ride my bike to the local supermarket this evening, I will have to be careful not to slip on a large and growing patch of gravel on a road that hasn’t been repaired for many years: this, in one of the wealthiest parts of the wealthiest country in the world.
ellauri324.html on line 271: The above is a map of the SF Bay area, a densely populated part of California with an almost continuous ring of urban development. As you would expect, the traffic can be pretty bad, so you might expect that there would be a single circular light rail system linking the many cities around the bay; there is not: if I want to travel from my place to Fremont by rail alone, the quickest way with the most frequent service is via San Francisco. US infrastructure is truly abysmal.
ellauri324.html on line 273: Why is America in such poor shape, with its crumbling roads, crappy power distribution, and pitiful public transport systems? It is because Americans have been propagandized for decades into believing that “liberty” is the ultimate virtue, and this “liberty” is so valuable that it justifies the cost of living as a selfish asshole under a dysfunctional government. “Raise taxes to pay for public infrastructure?” “Jeez Louise; over my dead body! Taxation is theft, government is bad!” For much of the 20th century, America defined itself against the collectivist USSR, and the fatuous argument was made that since everything was under the control of the state in the USSR, the US government should do as little as possible, apart from outspending the evil Commies in national defense.
ellauri324.html on line 275: The infrastructure is just one symptom of America’s degradation: the streets of major cities like San Francisco and Los Angeles are filling up with homeless drug addicts, leaving the sidewalks littered with tents, needles, and human waste. Next to nothing is done for these people because it is seen as “their problem” that they are mentally ill, and lack access to mental health services and affordable housing. The irony is that there are so many of these people now that they have become everyone’s problem. Retailers in downtown SF are closing down their stores because the conditions in the streets are keeping paying customers away, whilst the cops barely regard shoplifting as a crime.
ellauri324.html on line 279: The US is run by an oligarchy of libertarian fantasists, who have spent so long sucking hallucinogenic bile from the withered teats of Ayn Rand that they have lost all contact with reality. The government is not entirely to blame for the current situation; a lot of the social problems are the result of the narcissistic counter culture that started in the 1960s, but now that these problems are getting worse, the question is, can the government continue to pretend that they don’t exist, or that there is somehow a “free market” solution to mass shootings, drug addiction, and homelessness?
ellauri324.html on line 281: Living in my little enclave, with its fragile electricity supply, and crumbling roads, it’s easy for my neighbors and I to think that things aren’t so bad, but in under an hour, I can travel to SF and see scenes exactly like the one in the last photo. Whilst people are constantly harping on about whether the Democrats or the Republicans are better or worse than each other, they are ignoring the fact that both parties have done nothing to seriously address the severe decay that is undeniably afflicting America’s social and physical fabric.
ellauri324.html on line 283: Edit: My apologies to those who may have wished to leave reasonable and informed comments; I got tired of being notified of comments that were rude and stupid, and there are already plenty of comments in the thread that disagree with my point of view.
ellauri324.html on line 289: If the author of the question long one is wealthy and well traveled he would know that Europe and Asia had many technological advances long before USA did or will ever have such as TGV or bullet trains for example. After spending time in Europe and Asia it was decades later I saw many of these advances here to buy or experience. Japanese cars nearly sunk USA automakers. Why didn’t the corp heads heed anything. TGV in France and Japan and other nations is unrivaled and we have not even one such train here. Tankless water heaters, available in Asia and Europe decades before here. Roads and other infrastructure also superior. My research shows that Americans were so busy creating totalitarian policies like redlining and private cars and pools and expressways removed entire neighborhoods of blacks to create all white suburbs that they were unconcerned with advances that would unite people. Sure everywhere are class societies but it’s a whole different level here. The homeless situation is opening eyes in this country and many things are borne out of a highly segregated society where it’s expensive to live in certain cities and suburbs and the rest be damned. Obviously California has destroyed itself from within. The liberals there and other states are the most class and race conscious than any other people on earth. This blind spot is like a beacon. A prism that breaks down social order. The wealthy libs have to accept their roles in American destruction. It will get worse long before it improves. [Redlining is an illegal practice in which lenders avoid providing credit services to individuals living in or seeking to live in, communities of color because of the race, color, or national origin of the residents in those communities.]
ellauri324.html on line 293: Eventually the fake money in the stock exchange thats being backed by the one world people will eventually burst and when it does their will be a solution. A new digital currency will slowly be on the rise as the new and “logical” solution to the economic disaster. Since our currency is paper and is no longer backed by gold it is easy to just switch to digital money. This new idea (which has been planned for years) will start to make its way on your smart phones and new trendy devices like wrist bands and and tech glasses. This will hold your driving traveling financial health and social information on it and money and credit cards will slowly be pushed out to the point of being obsolete and a thing of the past. Crime will arise and these trendy devices will get hacked stolen and destroyed. their will be a type of digital fraud that will be almost impossible to deal with until a “new solution arrises”.
ellauri324.html on line 295: There will then be a chip that can do everything i mentioned before however this will be implanted within you and the idea will be that its safe secure trendy and it makes you like a GOD! celebrities professors of high institutions law enforcement CEOS etc will all have this making it more intriguing to the masses. In a short amount of time this will edge out physical currency however people will have an option. When enough people have accepted this IT WILL BECOME MANDATORY YOU WILL NOT BE ABLE TO BUY OR SELL, TRAVEL OR WORK, TAKE THE BUS THE TRAIN EAT AT RESTAURANTS OR EVEN APPLY TO SCHOOLS OR WORK JOBS. Within your schools and hospitals and workplaces your bosses and teachers will make this mandatory and you will have to comply before you end up in jail or confinement. At this point you will have to either leave and take up whatever supplies you have or join people who are like minded in not conforming to the technological abomination. People at this time will be very sick and people in America have been getting more sick with food pollution stress fatigue etc they will rely on the system for their medication with heart and organ failures depression and psychosis tumors and boils that will seem to have no cure. People who rely on the system will have a harder time withdrawing from it. Addictions food intolerances vaccine epidemics and malnutrition exhaustion fatigue depression and violence will be on the rise to a point where they could and want to call for martial law.
ellauri324.html on line 299: [The FEMA camps conspiracy theory is a belief, particularly within the American Patriot movement, that the United States Federal Emergency Management Agency (FEMA) is planning to imprison US citizens in concentration camps, following the imposition of martial law in the United States after a major disaster or crisis. The US government previously interned US citizens in concentration camps during WWII and developed, but did not implement, contingency plans for mass internment of US citizens in the 1980s.]
ellauri325.html on line 62: Tom Clancy´s Politika is a Risk-like game for the PC made by Red Storm Entertainment based on the Tom Clancy´s Power Plays novel "Politika".
ellauri325.html on line 110: Kultainen miljardi näyttää tulleen ensimmäisen kerran laajemman yleisön tietoon publicisti Anatoli Tsikunovin vuonna 1990 julkaisemassa artikkelissa, joka kirjoitti kirjaimella A. Kuzmich, "The Plans of the Plans of the Global Leadership for the Orjument of Russia". Kuzmich väitti, että länsimaiden eliitti katsoi nälkäisenä erityisesti Neuvostoliiton valtavia luonnonvaroja – sen kaasua, öljyä ja metsiä – ennusteiden mukaan maailmanlaajuisten toimitusten hupenemisesta ja Neuvostoliiton taantumisesta.
ellauri325.html on line 118: Andrei Kolesnikov, vanhempi Venäjä-stipendiaatti Carnegie Endowment for International Peace -järjestöstä, myöntää, että kultainen miljardi – ja ydinkatastrofi sen ytimessä – vetoaa uusiin maailmansodan kannattajiin niin lännessä kuin lännen ulkopuolella, missä heitä onkin.
ellauri325.html on line 772: Kari Suomalainen on moniosaaja. Hän toimii mm. joukkueen varapallona. Varmuudexi hän esittää minulle vaijeritempun, jonka hän oppi Lande Lindforsilta. Tyypillinen stadinkundi, vanha norssi. Tytär sillä on räystäsperseinen. En ole ikinä tehnyt mitään mikä ei huvita, kuin Goethe ylvästeli. Masasta Kari Suomalainen oli Sokrates, vaikka sen politiikka oli platonismia. Masa on sosiaalijuntti. Jumalauta. Mixhän tää kirja katkeaa Kariin kuin kananlento. Loppuivatko julkkixet?
ellauri326.html on line 66: Paitsi näitä kokeita ja tutkimuksia on minun asistentti tohtori Walter Hinkel tutkinut salamanterien elimistössä olevaa käyttökelpoisia raaka-aineita. Hän on todennut, että salamant rin ruumis sisältää tavattoman suuren prosenttimäärän jodia fosforia. Ei ole mahdotonta, että niitä voitaisiin tarpeen vaaties jalostaa tehdasmaisesti. Salamanterien nahka, joka itsessään huono, voitaisiin survoa jauheeksi ja kovan ilmanpaineen alaisemi puristaa keinotekoiseksi nahaksi, joka olisi kevyttä ja melko kestävää korviketta. Salamanterin rasva ei kelpaa syötäväksi, sen hajukin on vastenmielinen, mutta koneen voiteluun se sopii varsinkin kun se hyytyy vasta alhaisissa lämpöasteissa. Samoin salamanterin liha on kelvotonta syötäväksi, vieläpä myrkyllistäkin, ja raakana se aiheuttaa ankaria polttoja, pahoinvointia ja harha-aistimuksia. Tohtori Hinkel on monien kokeiden avulla, joissa hän on itse uhrautuvasti ollut koekaniinina, tullut huomaamaan, että lihan vahingolliset vaikutukset saadaan poistetuksi, jos se leikataan viipaleiksi ja kiehautetaan (samalla tavalla kuin muutamat sienilajit) ja perusteellisen pesun jälkeen saa liota runsaan vuorokauden heikossa hypermangaaniliuoksessa. Tällaisen käsittelyn jälkeen sitä voi keittää tai paistaa syötäväksi, ja se maistuu kuin huononpuoleinen häränliha. Me söimme tällä tavalla valmistetun salamanterin, jonka nimi oli Hans. Se oli lahjakas ja viisas eläin, joka oli kiinnostunut varsinkin tieteellisiin töihin ollessaan vahtimestarina tohtori Hinkelin laboratoriossa, missä se suoritteli jopa kemiallisia analyyseja. Me juttelimme sen kanssa usein iltaisin ja olimme hyvin huvitettuja sen loputtomasta tiedonhalusta. Mutta meidän täytyi ottaa Hans hengiltä, sillä se oli tullut sokeaksi sen pääkopassa suorittamistani leikkauksista. Sen liha oli tummaa ja sienimäistä, eikä sen syönnistä ollut minkäänlaisia epämiellyttäviä seurauksia. Varmaa on, että salamanterin lihasta voi tulla sodan aikana vielä hyvin tervetullut ravintoaine ja huokeahintainen korvike naudanlihalle.
ellauri326.html on line 315: According to President Zelenskyy, 16,000 foreigners have volunteered to join an International Brigade in response to Ukraine's call forforeign fighters as of 3 March 2022.
ellauri326.html on line 393: Some NATO countries and allies, such as Germany and Sweden, have reversed past policies against providing offensive military aid in order to support Ukraine, while the European Union for the first time in its history supplied lethal arms through its institutions.
ellauri326.html on line 409: $13.6 billion in combined military and humanitarian aid for "responding to the situation in Ukraine", via the Consolidated Appropriations Act, 2022 on 15 March 2022.
ellauri326.html on line 410: 8 August 2022 the World bank announced a $4.5 billion grant from the United States government to the Ukrainian government, meant for funding social payments, healthcare services and pensions.
ellauri326.html on line 431: An additional €500 million military aid package for Ukraine approved by the EU on 18 July 2022.
ellauri326.html on line 433: Around €500,000 worth of thermal imaging equipment provided by the EU for the State Border Guard Service of Ukraine.
ellauri326.html on line 438: Olga Skabeyeva said on state-owned Rossiya 1 TV: "It can safely be called World War Three. That's entirely for sure. [...] We're definitely fighting against NATO infrastructure, if not NATO itself. We need to recognise that." She has further claimed that NATO is supplying Ukraine with "zillions of weapons". (Which is entirely true, see the list.)
ellauri326.html on line 475: Sekä Ivan Ivanovitsh että Ivan Nikiforovitsh vihaavat kirppuja eivätkä anna yhdenkään juutalaisen mennä tavaroineen ohi ostamatta häneltä muutamia rasioita syöpäläisvoidetta, kuitenkin ensin haukuttuaan häntä siitä, että hän tunnustaa Mooseksen oppia.
ellauri326.html on line 477: Vaikka Ivan Nikiforovitshin talo oli aivan Ivan Ivanovitshin talon vieressä ja aidan yli oli helppo kavuta talosta toiseen, meni Ivan Ivanovitsh kuitenkin kadun kautta.
ellauri326.html on line 479: "Aa, hyvää päivää, Ivan Ivanovitsh!" vastasi ääni huoneen nurkasta. Silloin vasta Ivan Ivanovitsh huomasi Ivan Nikiforovitshin, joka makasi lattialle levitetyllä matolla.
ellauri326.html on line 481: Ivan Nikiforovitsh loikoi siinä ilki alasti, vieläpä paidattakin.
ellauri326.html on line 482: "Ei tee mitään. Nukuitteko hyvin viime yönä, Ivan Nikiforovitsh?"
ellauri326.html on line 485:
Ivan Ivanovitshin tekee kovasti mieli Ivan Nikiforovitshin pyssyä, jonka se koittaa vaihtaa ruskeaan sikaan ja 2 säkilliseen kauroja.
ellauri326.html on line 488: "Te, Ivan Nikiforovitsh, kerskaatte pyssystänne kun mikäkin tolvana", sanoi Ivan Ivanovitsh harmissaan, sillä hän näytti jo suuttuvan.
ellauri326.html on line 490: Jollei Ivan Nikiforovitsh olisi sanonut tätä sanaa, niin he olisivat aikansa riidelleet keskenään ja sitten eronneet ystävinä, kuten ainakin.
ellauri326.html on line 492: "Mitä te sanoitte, Ivan Nikiforovitsh?" kysyi hän ääntään korottaen.
ellauri326.html on line 497: Koko ryhmä muodosti vaikuttavan kuvan: keskellä lattiaa seisoi Ivan Nikiforovitsh kaikessa kauneudessaan, ilman vähintäkään koristusta; akka, suu selällään ja kasvoilla mitä mielettömin, kauhistunein ilme; Ivan Ivanovitsh, käsi pystyssä, kuten roomalaisella kansantribuunilla. Se oli harvinainen hetki, suurenmoinen näytelmä! Eikä ollut katsojia kuin yksi ainoa: tuo väljätakkinen poika, joka seisoi rauhallisena kaivaen nenäänsä.
ellauri326.html on line 499: Vihdoin Ivan Ivanovitsh otti lakkinsa. "Erittäin hyvinpä te käyttäydytte, Ivan Nikiforovitsh! Kaunista! Kyllä minä tämän muistan."
ellauri326.html on line 501: "Tuosta saatte, tuosta saatte, Ivan Nikiforovitsh", vastasi Ivan Ivanovitsh näyttäen hänelle pitkää nenää ja paiskasi sitten oven perässään kiinni, niin että se paukahtaen avautui uudelleen.
ellauri326.html on line 502: Ivan Nikiforovitsh riensi ovelle lisätäkseen vielä jotakin, mutta Ivan Ivanovitsh ei katsahtanut enää taakseen, vaan pakeni pihalta minkä ennätti.
ellauri326.html on line 504: Minä tunnustan, etten ymmärrä, miksi tämä maailma on luotu niin, että naiset voivat vetää meitä miehiä nenästä yhtä sukkelasti kuin tarttua teekannun kädensijaan. Joko ovat heidän kätensä luodut sellaisiksi tai eivät meidän nenämme kelpaa mihinkään muuhun. Huolimatta siitä, että Ivan Nikiforovitshin nenä oli kuin kypsä luumu, sai Agafja Fedosejevna kiinni tästä nenästä ja talutti toista perässään kuin koiraa.
ellauri326.html on line 514: Nikiforovitshin makaavan yhä samassa asennossa: "Mitä nyt. Lähdetäänkö
ellauri326.html on line 519:
Ivanit tekevät jo melkein sovinnon, mutta sitten Nikiforovizhilta lipsahtaa taaas se sana "hanhi", ja kaikki alkaa lähtöruudusta.
ellauri326.html on line 521: "Sallikaa minun sanoa teille kaikessa ystävyydessä, Ivan Ivanovitsh! (samalla Ivan Nikiforovitsh piteli Ivan Ivanovitshin takinnappia, mikä täydelleen ilmaisi puhujan mielialan) te suutuitte piru ties mistä: siitä, että minä tulin sanoneeksi teitä hanheksi…"
ellauri326.html on line 522: Ivan Nikiforovitsh huomasi heti, että hän oli puhunut varomattomasti sanottuaan tämän sanan; mutta se oli jo myöhäistä, — sanottu kun sanottu. Kaikki meni nyt päin mäntyä! Kun tämä sana lausuttiin ensi kerta, jolloin ei ollut todistajia läsnä, vimmastui Ivan Ivanovitsh ja raivostui niin hurjasti, että Jumala varjelkoon ihmistä joutumasta sellaiseen tilaan, — entä mitä nyt, hyvät lukijat, nyt, kun tämä murhaava sana lausuttiin seurassa, jossa oli paljon naisia, joiden nähden Ivan Ivanovitsh tahtoi esiintyä parhaassa valossa? Jollei Ivan Nikiforovitsh olisi menetellyt, kuten teki, jos hän olisi sanonut lintu eikä hanhi, niin silloin olisi asia ehkä vielä ollut autettavissa. Mutta nyt — oli kaikki lopussa!
ellauri326.html on line 525: "Kuinka te voitte, Ivan Nikiforovitsh? Kylläpä olette vanhentunut!"
ellauri326.html on line 527: Nikiforovitsh.
ellauri326.html on line 531: Mutta Ivan Nikiforovitsh huomasi tämän huokauksen ja sanoi: "Älkää pelätkö, minä tiedän varmaan, että asia ratkaistaan ensi viikolla ja minun edukseni".
ellauri327.html on line 67: for-a-change.com/Vallen/vallen_no_pasaran.jpg" height="200px" />
ellauri327.html on line 87: format&fit=max&s=1e5f126287383bcae36918d28f593258" height="200px" />
ellauri327.html on line 89: for-war-subscribe-to-the-war-loan-old-soviet-propaganda-poster-retro-graphika.jpg" height="200px" />
ellauri327.html on line 100: Curtis Morgan: No offence, honest!, but are you for real? A Ukrainian citizen living in New York, that is possible. But a Ukrainian citizen named 'Yipei Feng'? If what I have heard and read on the news is anything to go by, Ukranians just do not have names like 'Yipei Feng'. Yipei Feng? Ukranian? I think not! Chinese softly pushing the CCP party line (China and Taiwan getting back together …even if China uses force), that I can believe. Maybe Feng Yipei has since changed her name to “Curtis Morgan”, but the original was obviously a Chinese name. And her history of questions has her claiming she is British as well. In addition, a general obvious pro-China, pro-Russia, ant-West and anti-Ukraine slant in her questions.
ellauri327.html on line 108: sellouts. They work for NATO and they are responsible for this war. They first started killing
ellauri327.html on line 111: Spencer Norman: Misinformation!!! What utter bollocks!!! СУКА ІДИ ВБИЙСЯ!
ellauri327.html on line 129: Hvad jeg dog finder overraskende, er at ingen bemærker at USA det sidste halve år, har generet Mellemøsten, truet Kina med krig, fyret jord-til-jord misiler af tæt på Nord Korea i provokation, så de begyndte at fyre misiler over Japan igen og forhindret den handel der skulle sikre Africa korn (blev dog reddet af Tyrkiet)..
ellauri327.html on line 133: USA har været i dyb økonomisk krise de sidste par år, og brugt for mange penge på ting som f.eks. Covid.. Men nu lige pludselig, så er hele verden anspændt, og de vil alle købe våben igen, som jo tilfældigvis er deres største eksport… det var dog godt nok et pudsigt sammentræft var 😂
ellauri327.html on line 141: Bl.a. Danmark og USA arbejdede for at Ukraine kunne komme ind i NATO asap, men det var Tyskland (Merkel) og Frankrig desværre imod. Kompromiset blev at de engang skulle have medlemskab, hvilket nok var den dårligste løsning, idet det gav et aggressivt Rusland et (godt nok tvivlsomt) argument til at undergrave og slutteligt invasionen af Ukraine.
ellauri327.html on line 144: Den gamle venstreorienterede traver med at krig er godt for økonomien pga at det gavner våbenindustrien er noget vrøvl. Pengemarkederne og virksomhederne hader uforudsigelighed og det skaber krig i høj grad. Derfor reagerer børserne f.eks. altid negativt på krig med kraftige kursfald.
ellauri327.html on line 145: Det er også en myte at salg af militærudstyr har så stor en betydning for USA - det udgør langt under 10% af den samlede amerikanske eksport.
ellauri327.html on line 150: Dialogen udløste vrede fra Rusland i 2008 korrekt.. Og de brugte de efterfølgende år på at gøre en stor sag ud af hvorfor de ikke skulle ind, blandt andet forsøgte de at bruge EUs relglement at intet land i Europa kan lave en politik eller ændring i deres system og alliancer, som vil bringe et andet lands sikkerhed i fare (hvilket Rusland af gode grunde mener Ukraine vil gøre, hvis de invitere amerikanske misilforsvar tættere på Moskva), det blev self. Bare ignoreret som vi altid gør.. 2014 var første gang det blev officielt at de var på vej ind, 6 måneder senere tog Rusland handling.. Det samme skete igen i 2021, og 6 måneder senere tog de igen handling.. Hvergang har USA prikket til dem.. Ukraine har intet at gøre i NATO og endnu mindre at gøre i EU, vi har allerede rigeligt problemer med de andre østlige lande, at tage den mest korrupte og voldelige nation i Europa ind, virker som en latterlig ting at gøre.
ellauri327.html on line 152: Skam intet forkert i at krig er godt for økonomien.. USA's største eksport er våben og har altid været våben, halvdelen bliver solgt "on the low".. f.eks. skrev de jo ikke i officielle regnskaber, da de solgte alle deres våben til ISIS eller Sadams regime, den slags kom kun frem på grund af whistleblowers og officielle dokumenter der bekræftede det.. Og hvad angår netop den økonomi ligger deres normale "officielle overskud" på omkring 10 trillioner dollars om året i våbensalg, efter Ukraine krigen anslås 2022 salget at stige til 50 trillioner dollars, hvilket er en 5 dobling af indtægten, og det bare de officielle tal til allierede i Europa… Hvad angår dårlige tal på aktiemarkedet, er USA langt fra så afhængige af de aktier som Danmark er, langt størstedelen af den amerikanske indtægt er i ressourcer som olie, mineraler, våben, indtægt i skatter fra selskaber osv., Aktiemarkedet for selskaber i Amerika er faktisk primært ejet af andre selskaber og private, men på grund af vi ikke har de naturlige ressourcer i Danmark, lever vi utroligt meget af aktier og obligationer i spekulative markeder, så som virksomheder, cryptovaluta osv… Hvad du glemmer er at alting ikke falder samtidig, når et firma sætter prisen op og lider økonomisk, er det ofte på grund af de naturlige råstoffer bliver mere værd, og dem har et kæmpe land som USA mange af, hvilket også er grunden til du ser den russiske valuta stærkere end den har været i mange år, naturlige ressourcer er gået langt op i pris.. Btw. Sjov detalje, Biden nægtede kort før krigen at udvide de amerikanske oliefilter, da det var anslået at olie ville stige betydeligt i værdi, hvis man holder produktionen nede pt. bare endnu et sjovt tilfælde, hvordan det kom ud til deres fordel..Sker ret ofte.
ellauri327.html on line 154: Kender skam den russiske historie, kender også den amerikanske.. Var i mange år dybt fascineret af usa faktisk, men de har ekstremt blodige hænder.. Du behøver bare se tilbage på de sidste par årtier for at se det, usa har invaderet 5 lande (2 af dem var ulovligt), haft adskellige "operationer" i endnu flere lande end det, har destrueret fulde byer med civile, har testet våben der gør at folk stadig bliver født deforme, har haft billeder med kvinder der blev spændt fast i strømkabler og soldater der pissede på og voldtog døde ofre, samt har dræbt op mod 400.000 civile endten direkte eller indirekte.. alt det er sket bare de sidste 22 år.. Så ved siden af dem, fremstår Rusland som en engel, selvom vi bestemt godt kan blive enige om at de ikke er og selv har beskidte hænder.
ellauri327.html on line 156: Så hvorfor støtter vi USA? .. de er gode til at retfærdiggøre alt de gør, undergrave alt der siger dem imod, få medierne til at vise dem fra deres gode side.. Men endnu vigtigere, de er gode for vores pengepung.. Rusland betyder ikke halvt så meget for os økonomisk.
ellauri327.html on line 158: Og en sidste ting.. Syntes du skal prøve at finde ud af hvad den præcise forskel er mellem Irak og Ukraine.. For indtil videre, ligner de utroligt meget hinanden, faktisk er begge to fuldstændig omsvøbt i løgne, der næsten er umulige at gennemskue.. Forskellen er dog at USA ikke fik så meget som et klap over fingrene for deres krig, sjovt som det fungere i fordel for vesten altid var.. og det er til trods for deres beskidte våben der medfører misdannelser i nyfødte børn den dag i dag.. Men det var self. USA, er sikker på det var med gode grunde de gjorde det.
ellauri327.html on line 162: Nu har USA så også snakket om at sætte missiler (blandt andet atom våben op i Ukraine, og har i flere år påvirket valget med kandidater der er for NATO.
ellauri327.html on line 164: Jeg tror, at han har ret. Rusland er længe blevet provokeret; det hedder sig, at ukrainerne fortsat bombarderede Donbass trods Minsk-II aftalen og havde opstillet en angrebsstyrke, hvilket fik russerne til at reagere og angribe først.
ellauri327.html on line 168: Vesten har altid fremstillet Sovjetunionen hhv. Rusland som værende barbarisk, forbryderisk og aggressiv. Lidt komisk faktisk, når man tænker på, at det netop er vesten, der i årtier har været det - både 1. og 2. Verdenskrig f.eks. blev startet af bl.a. Tyskland, hvor Rusland kun modvilligt blev trukket ind i dem; første gang fordi de støttede Serbien, der blev angrebet af Østrig-Ungarn, og i 2. Verdenskrig blev det meste af Sovjetunionen vest for Ural lagt i ruiner og omkring 1/4 af befolkningen blev dræbt. Og så undrer folk sig over, at de er forsigtige i forhold til vesten og NATO?
ellauri327.html on line 170: Det er meget muligt, at NATO kun er en forsvarsalliance. Men USA har længe været uhyre aggressiv, og resten af NATO har det jo med at følge trop, når USA fløjter. Man kan jo lige så vel sige, at Warszawapagten også kun var en forsvarsalliance, men amerikanerne gik totalt amok over missilerne på Cuba i sin tid… og nu mener de, at det er ok den anden vej?
ellauri327.html on line 176: Russerne er et folk, der er uhyre gæstfri overfor venligtsindede besøgende, men de er også meget fokuserede på deres og deres landsmænds sikkerhed; ikke uventet, når man tænker på, hvordan de er blevet invaderet og decimeret gentagne gange i historien (noget, som USA end ikke kan forestille sig, da de aldrig udkæmper en krig på eget territorium).
ellauri327.html on line 178: Hvorom alt er, så er det farligt kun at høre den ene side af historien - især, når denne er præget af magthavernes interesser, fordomme og propaganda. Det gjorde tyskerne i 30'ernes Tyskland, med fatale konsekvenser for hele Europa.
ellauri327.html on line 302: Hemmetti nyt Jemppakin s. 18 näyttää vitun tasapaxulta! Katarina Vintrafors ei osaa piirtää kurveja. Och Caroline är inte rättvis! Har du hört om "The invisible challenge"? Det är fint, det är ju anglosaxiska. Koulukirjoista löytyy virheellistä tietoa eläimistä ja tehomaataloudesta. Se on vain tehokasta, loppu on pelkkää mielipidettä. Susien määrästäkin on virheellistä tietoa. Karhukin voi purra sudenpentua, tietää luonnonvaraprof. Kelju Kojola.
ellauri327.html on line 407: Самое страшное, что часть мира привыкла к войне в Украине, для них это становится похожим на шоу, - Зеленский. “You see this in the United States, in Europe. And we see that as soon as they start to get a little tired, for them it becomes like a show: I can’t watch this repeat for the 10th time,” the head of state explained. 17:48 10/30/2023 6 570 53
ellauri327.html on line 415: "Zelensky feels betrayed by his Western allies. They left him without the means to win the war, only the means to survive it," the journalist says. And the main showman in this show is President Zelensky. Show off the light of nakedness in military-style football and pants, wearing a mask of turbonosti - bloating. He joins with his allies and watches his favorite videos for the TV show.
ellauri327.html on line 434: Gone for Goodin sosiaalihemmot Finnegan Oilfield ja Nailia Hazipompponen näyttää Lähi-Idän heppuleilta nekin. Nailia onkin mahgrebista peräisin. Länkkärit koittaa paikata tälläisillä puolikuivureilla värivikaisten syrjäytymistä sekakäyttäjixi öljykanisterinuotioille minkä pystyvät, Valitettavasti länkkärien virheliikkeet naapurien kanssa ovat jatkuneet vuosisatoja, eikä niitä enää tekemättömixi saa.
ellauri328.html on line 44: Lisää Hoblan uutisozikoita perjantaina viikkoa ennen 71. syntymäpäivää: Strejklagar går vidare "efter djup oenighet". Risto E.J. Penttilä (ser ut som en riktig archi-skurk): En enskild incident skadar inte Finlandsbilden. Den mycket skurkaktiga skyddspolisen i äcklig övervikt: Ryssland behandlar Finland som en fientligt sinnad stat. Jättestor överraskning! Finland har ju varit fientligt sinnat mot ryssarna genom seklerna. Turkulainen venäläinen koulu lopetetaan, etteivät lapset opi lukemaan röllipeikkoja. Nio riskerade drunkna vid Nylands brigad. Mycket flere än nio riskerar drunkna när den stora fajten börjar. Regeringen vill slopa rätten till skattefri första bostad. Istället betala alla som köper bostäder mindre skatt. Än en inkomstöverföring från de som inget har till dom som har det bra. Nya PVC-chefen om läget i finskt näringsliv: Tyvärr ganska dystert. Haha. Åland bygger mer vindkraft för att skrämma bort resten av fåglarna och fiskarna från skärena. Dumpningen av smutsig snö i havet fortsätter.
ellauri328.html on line 52: Sentään 1 hyvä uutinen: Anställd på räddningsverket stupade i kriget i Ukraina. Den här gången kom Hobla inte ihåg at säga anfallskrig. Kanske därför att nu är det ju Ukraina som går i anfall, just liksom lilla Finland med hjälp av tyskarna i 1941. Få se om dom också ämnar krossa gamla gränsen och fortsätta hela vägen till Ural.
ellauri328.html on line 54: Tänään perjantaiaamuna koukkunokat polttelivat rättipäitä valkoisella fosforilla ja käskivät toista miljoonaa kaximiljoonaisesta kansasta lähtee vetään kodeistaan huizin Ebyktiin. Minkä jälkeen koukkunokat asettuisivat asumaan niiden majoihin. Juutalaisten historia toistaa izeään, näinhän teki Joosuakin samojen seutujen alkuasukkaille aikoinaan. Juutalaisten hajottaminen esinahkakukkuloistaan kaikkialle maailmaan kuin kusiaiset diasporaan toisen temppelin jyräämisen aikoihin ei tainnut olla ratkaisuna turhanaikainen.
ellauri328.html on line 59: Diktatorn i bilden har inga riktiga vänner för han är alltid sur. Men vissa låtsas vara diktatorns vänner bara för att de kan tjäna på det. Och därför stöttar de honom: for han gör så att de rika kan bli ännu rikare. Ibland är diktatorn generös mot sina vänner och ger dem saker, även sådant som inte är hans. Han ger dem mark som är andras, han ger dem belöningar, han ger dem sådant som egentligen tillhör alla.
ellauri328.html on line 81: Även i den aktuella regeringen har frågan om värderingar varit föremål för diskussion. Medlemmar har hävdat upprepade gånger att de är emot rasism och står för jämlikhet. Det har dock noterats av andra att det fortfarande saknas konkreta handlingar, med andra ord, ett beteendebaserat värdegrundsarbete.
ellauri328.html on line 87: Helsingfors
ellauri328.html on line 401: Scott Thumma, Hartfordin seminaarin uskontososiologian dekaani ja professori, puolusti Hobby Lobbya salakuljetuskiistan aikana. Thumba totesi: "Monet suurten kansallisten museoidemme ja yliopistojemme kokoelmista ovat täynnä juuri niitä esineitä, joista Hobby Lobby saa sakkoja salakuljetuksesta, ja niitä vaaditaan harvoin palauttamaan tai maksamaan korvauksia. Kuten Raamattu osoittaa ja kertoo, kaksi väärää tuottaa usein yhden oikean."
ellauri328.html on line 403: Lokakuussa 2019 Papyriprojektia hallinnoivan voittoa tavoittelemattoman British Egypt Exploration Society -järjestön virkamiehet väittivät, että Oxfordin akateemikko Dirk Obbink varasti ja myi "ainakin 11 muinaista raamatunpalaa Greenbackin perheelle, Hobby Lobbyn omistajille. jotka pitävät raamattumuseota ja hyväntekeväisyysjärjestöä Washingtonissa." Museo ilmoitti palauttavansa palaset Egypt Exploration Societylle ja Oxfordin yliopistolle.
ellauri328.html on line 441: Näyttelyn esittelyssä kerrotaan, kuinka silkkipainatus raamattujen luomiseksi saatiin aikaan yhteisellä paikallisella ja ulkomailla. Venäjällä ihmiset rakensivat kehyksiä ja loivat musteen. Ulkomailta tulleet salakuljettivat kankaita näyttöihin verhomateriaalin avulla tai naisia, jotka ovat kiinnostuneita alushameista (Faith McDonnellin luvalla). Faith JH McDonnell on Rt:n perustaman voittoa tavoittelemattoman Katartismos Globalin (KGI) edunvalvontajohtaja. Pastori Julian Dobbs ja hänen vaimonsa pyhien varustamisesta alushameilla. Faith on kirjoittanut Girl Soldier: A Story of Hope for Northern Ugandan Children (Chosen Books, 2007).
ellauri328.html on line 442: Faith JH McDonnell on Rt:n perustaman voittoa tavoittelemattoman Katartismos Globalin (KGI) edunvalvontajohtaja. Pastori Julian Dobbs ja hänen vaimonsa pyhien varustamisesta alushameilla. Faith on kirjoittanut Girl Soldier: A Story of Hope for Northern Ugandan Children (Chosen Books, 2007).
ellauri328.html on line 448: Paljas totuus: Gender-ideologia ei ota huomioon seksin darwinistista alkuperää - nisäkkäiden lisääntymisstrategiaa, mukaan lukien ihmiset, jotka kyyryvät kuin raidaperäiset paviaanit. Liito-oravauroskin haistelee naarasta kolon äärellä. Seksi, genderhanhille, ei ole objektiivinen totuus miesten ja naisten liittämisestä yhteen keskikohdalta. Emme ole miehiä tai naisia kehomme rakenteemme tai sen vuoksi, että kehomme on suunnattu kohti banaania tai viikunaa, siittiöiden tai munasolujen tuotannon ympärillä. Ihmiset ovat muka pohjimmiltaan psykologisia itsejä, joilla on sisäinen sukupuolitunnus - kuin ruumiittomia sukupuolisieluja. (Väärin! Raamattu sanoo, että taivaassa perseet tervataan.) Nämä "sukupuoli-identiteetit" ovat riippumattomia ja voivat olla ristiriidassa niiden kiimaisten elinten kanssa, jotka Jumala antoi meille ja jotka Raamattu alkoi yhdistää oviin "Ladies" ja "Gentlemen." Nämä "sexi"-kategoriat ovat pelkkää huijausta, sanoo gender-ideologi (en minä, Cod forbid, olen sexipoikia).
ellauri328.html on line 450: Tämä paska ilmestyi alun perin The American Conservative -lehdessä. Jay W. Richards, Ph.D., on HeVos Center for Life, Religion, Family, and Ready Cash johtaja ja William E. Simon vanhempi tutkija. Hän on myös yksi The Midstream Urine Testin perustajista.
ellauri328.html on line 492: Se on myös Johnsonin ensimmäinen iso testi edustajainhuoneen puhemiehenä, kun republikaanienemmistö yrittää palata töihin kuohunnan kuukauden jälkeen sen jälkeen, kun Kalifornian edustaja Kevin McCarthy syrjäytettiin puhujasta. Johnson on sanonut, että hän kääntyy avun ohella Ukrainalle Yhdysvaltojen rajaturvallisuuden ohella ja haluaa käsitellä Bidenin pyyntöjä erikseen, kun GOP:n lainsäätäjät vastustavat yhä enemmän Kiovan auttamista.
ellauri328.html on line 513: Tlaib, one of the House's most vocal critics of Israel's treatment of Palestinians, has come under intense scrutiny following Hamas' deadly attack on October 7. Her failure to directly condemn Hamas' attack while still mourning the loss of life on both Israeli and Palestinian sides, as well as her blaming Israel for the deadly strike on a Gaza hospital, angered many in Congress, including Greene. Condemning is important, you show who was right and who was wrong, viz. which side you're on. Two wrongs don't make right, only one of them does.
ellauri328.html on line 518: "Pathetic," Greene said of the 23 House Republicans who didn't support her attempt to censure Rashida Tlaib. "She is an Israel hating America hating woman who does not represent anything America stands for, while I sure as hell do. Just look at my blond hairdo and close set eyes."
ellauri328.html on line 520: Marjorie Taylor Greene is the U.S. representative from Georgia's 14th district. A Republican, her 2020 win is her first elective office. A controversial figure in the Republican Party and a vocal supporter of former President Donald Trump, Greene was removed from all House committee roles in 2021 for incendiary statements she previously made. She has since been added to the House Homeless Security Committee. LOL HAHA
ellauri330.html on line 92: Robert Sutton on Stanfordin yliopiston professori, motivaatiomallien, organisaatiorakenteiden ja luovuuden asiantuntija. Yli sadan artikkelin ja kahdeksan kirjan kirjoittaja, mukaan lukien The No Asshole Rule; Outoja ideoita, jotka toimivat; Knowing-Doing Gap ym. Dan Ariely on psykologian ja käyttäytymistalouden professori Duken yliopistossa ja yksi Center for Advanced Hindsightin perustajista. Pylkkäsen erikoisaloja ovat mielenfilosofia, mieli–ruumis-ongelma, kognitiotieteen perusteet, fysiikan filosofia, David Bohmin luonnonfilosofia ja kvanttiteorian perusteet. Hän väitteli vuonna 1992 Bohmin kvanttiteoriatulkinnan merkityksestä mielenfilosofialle ja kognitiotieteelle. Bohm oli täysi huijari ja Paavo siihen hurahtanut huuhaamies. Tämmöstä bergsonilaisuutta: "Neo- Naturalist Approaches to Consciousness. Research topic in the journal Frontiers in Psychology, 2019." Näistäkin on jo paljon paasattu. Sekobolzisesta David Bohmista on alustava paasaus syntymäpäiväalbumissa 52.
ellauri330.html on line 206: Länsitrolli John McLaughlin lisää että These maps predate the Russian invasion. Since the invasion, you’ll find more and more people who claim Ukrainian as their native language. Nationally, the education ministry is enforcing more consistently rules that require school instruction (of all topics, including Russian) to be conducted only in Ukrainian. Toinen trolli läväyttää vaihtoehtoisen kielikartan: ellauri330.html on line 211:
Мы сами здесь на юге так усердно и так наивно насаждали в городах обрусительные начала, наша печать столько хлопотала здесь о русском театре и распространении русской книги, что мы под конец совершенно потеряли из виду настоящую, осязательную, арифметическую действительность, как она «выглядит» за пределами нашего куриного кругозора. За этими городами колышется сплошное, почти тридцатимиллионное украинское море. Загляните когда-нибудь не только в центр его, в какой нибудь Миргородский или Васильковский уезд: загляните в его окраины, в Харьковскую или Воронежскую губернию, у самой межи, за которой начинается великорусская речь, – и вы поразитесь, до чего нетронутым и беспримесным осталось это сплошное украинское море. Загляните когда-нибудь не только в центр его, в какой нибудь Миргородский или Васильковский уезд: загляните в его окраины, в Харьковскую или Воронежскую губернию, у самой межи, за которой начинается великорусская речь, — и вы поразитесь, до чего нетронутым и беспримесным осталось это сплошное украинское море. Есть на этой меже села, где по ею сторону речки живут «хохлы», по ту сторону — «кацапы». Живут испокон веков рядом и не смешиваются. Каждая сторона говорит по-своему, одевается по-своему, хранит особый свой обычай; женятся только на своих; чуждаются друг друга, не понимают и не ищут взаимного понимания. Съездил бы туда П. Б. Струве, автор теории о «национальных отталкиваниях», прежде чем говорить о единой трансцендентной «общерусской» сущности. Такого выразительного «отталкивания» нет, говорят, даже на польско-литовской или польско- белорусской этнографической границе.(Урок юбилея Шевченко)
Me itse täällä etelässä istutimme niin ahkerasti ja niin naiivisti venäläistämisen periaatteita kaupunkeihin, meidän lehdistömme täällä höystyi niin paljon venäläisestä teatterista ja venäläisten kirjojen levittämisestä, että lopulta menetimme täysin silmistämme todellisen, kosketeltavan, aritmeettisen todellisuuden, miltä se "näyttää" kanahorisonttimme ulkopuolella. Näiden kaupunkien takana heiluu jatkuva, lähes kolmenkymmenen miljoonan voimakas Ukrainan meri. Katso jonain päivänä paitsi sen keskustaa, johonkin Mirgorodin tai Vasilkovsky-alueeseen, missä asustivat Ivan Ivanovizh ja Ivan Nikiforovitzh, katso sen laitamille, Harkovin tai Voronežin lääniin, juuri siihen rajaan, jonka jälkeen suuri venäläinen puhe alkaa - ja hämmästyt kuinka koskematonta ja väärentämätöntä se on. Tämä on jatkuva Ukrainan meri. Tällä rajalla on kyliä, joissa "khokholit" asuvat tällä puolella jokea ja "katsapit" asuvat toisella puolella jokea. Muinaisista ajoista lähtien he ovat asuneet vierekkäin eivätkä sekoitu. Kumpikin osapuoli puhuu omalla tavallaan, pukeutuu omalla tavallaan, ylläpitää omaa erityistapaansa; naimisiin vain omiin; vieraannuttaa toisiaan, eivät ymmärrä eivätkä etsi keskinäistä ymmärrystä. P. B. Struve, "kansallisten vastenmielisyyksien" teorian kirjoittaja, vittu menisi sinne ennen kuin puhuu yhdestä transsendenttisesta "kokovenäläisestä" olemuksesta. Sanotaan, ettei sellaista ilmeistä "luotaantyöntävyyttä" ole edes Puolan ja Liettuan tai Puolan ja Valko-Venäjän etnografisella rajalla. (Oppitunti Ševtšenkon vuosipäivänaä)
ellauri330.html on line 241: Edelliset kaksi teoriaa keskittyvät tietoisuuden toiminnallisiin näkökohtiin ja korostavat frontaalista (edessä) ja patriarkaalista (takaa kohti ja sivuille) aivoaluetta. Sitä vastoin integroitu informaatioteoria (3) keskittyy tajunnan fenomenologisiin aspekteihin – milyä se tuntuu, noin kokemuksellisesti – ja ehdottaa, että tietoisuus liittyy takakuoren "kuumaan vyöhykkeeseen", joka sijaitsee aivojen takaosassa ja sisältää osia patriarkaalista, ajallista. ja takaraivolohkot. Tämän teorian mukaan tietoisuus riippuu järjestelmän kyvystä tuottaa integroitua tietoa.
ellauri331.html on line 36: “Wladimir is a bisexual. Wladimir swings both ways,” Fury said of Klitschko, who is engaged and has a daughter with actress Hayden Panettiere, according to The Sun. “For those that don’t know that, I can confirm it now.” Fury, a devout Christian, has become infamous for habitual verbal attacks on women, Jews and gays.
ellauri331.html on line 38: Die Gerüchte über mich und meinen Bruder sind verrückt. Wir sind nicht ****sexuell. Wenn wir das lesen, lachen Dinge im boulevardblätter ich und mein Bruder gerade. Vitali und ich experimentierten ein bisschen in unserem verstorbenen Teenageralter, aber das ist für junge Leute normal, in sexuellen Sachen neugierig zu sein. Wir versuchten es, und wir mochten es nicht, und es war ein langer vor langer Zeit. Gerade das zwei junge Mann-Erforschen und das Versuchen neuer Dinge. Mein Bruder und ich lieben Frauen, und wir sind völlig heterosexuell.
ellauri331.html on line 90: Robert Sutton on Stanfordin yliopiston professori, motivaatiomallien, organisaatiorakenteiden ja luovuuden asiantuntija. Yli sadan artikkelin ja kahdeksan kirjan kirjoittaja, mukaan lukien The No Asshole Rule; Outoja ideoita, jotka toimivat; Knowing-Doing Gap ym. Dan Ariely on psykologian ja käyttäytymistalouden professori Duken yliopistossa ja yksi Center for Advanced Hindsightin perustajista.
ellauri331.html on line 99: Marketer Seth Godin has used the phrase "Purple Cow" for the concept of marketing a product as "intrinsically different" in his book, Purple Cow: Transform Your Business by Being Remarkable."
ellauri331.html on line 117: Agentura.Ru:ta ovat lainanneet The New York Times, The Moscow Times, The Washington Post, Online Journalism Review, Le Monde, The Christian Science Monitor, CNN, Federation of American Scientists, BBC ja The Center for Counterintelligence -sivustot ja -sivustot. Security Studies, Center for Defense Information, Library of Congress, Cambridge Security Program. New York Times kutsui Agentura.Ru:ta "sivustoksi, joka tuli kylmästä paljastamaan venäläisiä salaisuuksia".
ellauri331.html on line 253: Havaijin 52. kansainvälisessä järjestelmätieteiden konferenssissa esitellyssä asiakirjassa Argha Ray ja Joey George päättelivät, että Occupy Democrats -järjestön levittämä disinformaatio "on potentiaalia syventää edelleen halkeamia jo ennestään jakautuneessa yhteiskunnassa".
ellauri331.html on line 259: Vuonna 2017 Asan Institute for Policy Studies sanoi, että Occupy Democrats "jakavat sekä oikeita että valeuutisia... hämärtäen entisestään tosiasian ja fiktion välistä rajaa". Jotkut pseudotieteelliset tutkimukset ovat tunnistaneet Occupy Democrats -sivuston valeuutisten verkkosivustoksi. The Atlanticin mukaan Occupy Democratsin viestit ovat "tulvattuja yksinkertaisesti valeuutisilla". Los Angeles Weekly kertoi että sen viestit ovat "vapaita objektiivisuuden ja joissakin tapauksissa tosiasioiden rajoituksista". Siis OD:n, ei LAW:n.
ellauri331.html on line 381: Syyskuun 1. päivänä 2020 Facebook ja Twitter ilmoittivat saaneensa liittovaltion tutkintaviraston varoituksen disinformaatioyrityksestä ja ilmoittivat poistaneensa tai jäädyttäneensä siihen liittyviä tilejä. Daily Beast -sivusto kertoi, että operaatio yritti sijoittaa sisältöä Jacobiniin, In These Timesiin ja Truthoutiin, mutta epäonnistui.
ellauri331.html on line 396: The Interceptin toinen perustaja Glenn Greenwald kritisoi The Daily Beastia Brooksin doxaamisestä eli henkilöllisyyden paljastamisesta ja sanoi Twitterissä, että "oli vastenmielistä vapauttaa suuren uutiskanavan resurssit hämärän, nimettömän, voimattoman, lähes työttömän kansalaisen rikoksesta. vähäpätöisintä vaikutusvaltaisimpien poliittisten johtajien pilkkaamista." Toinen kriitikko huomautti, että "Kukaan planeetalla ei ole koskaan ajatellut, että desinformaatio on vain Venäjän toimiala,, vaan myös itsensä ylentävien, hölmöjen napsautuxia jahtaavien Daily Beast -toimittajien." Shachtman puolusti artikkelia, osoittaen olevansa izensä ylentävä, hölmö napsautuxia jahtaava gonzo journalisti.
ellauri331.html on line 440: Vuodesta 2001 lähtien Roman Badass oli työskennellyt Gazeta.Ru:ssa, Forbesissa, Interfaxissa, RBK:ssa ja Dozhdissa päätoimittajana. Vuonna 2017 hän lähti maasta opiskelemaan journalismia Stanfordin yliopistossa Kaliforniassa. Valmistuttuaan aikuisopinnoistaan ja palattuaan Venäjälle vuonna 2018 hän päätti ryhtyä tutkivaan journalismiin verkkomedian muodossa, mitä hän oli aiemminkin tehnyt. Heinäkuussa 2018 Proektilla oli 10 työntekijää ja sen alkuperäinen budjetti oli 500 000 "jostain" saatua dollaria.
ellauri331.html on line 499: RIA Novostin historia ulottuu 24. kesäkuuta 1941, jolloin Neuvostoliiton kansankomissaarien neuvoston ja kommunistisen puolueen keskuskomitean päätöksellä " Neuvostoliiton tiedotustoimiston perustamisesta ja tehtävistä " perustettiin Neuvostoliiton tiedotustoimisto (Sovinformburo). Neuvostoliiton kansankomissaarien neuvoston ja keskuskomitean alaisuudessa. Sen päätehtävänä oli valvoa kansainvälisten, sotilaallisten tapahtumien ja maan kotieläinten tapahtumien kattamista aikakauslehdissä ja radiossa (14.10.1941–3.3.1942 toimipaikkana oli Kuibyshev – nykypäivän Samara). Se oli riittävän sisämaassa ettei saxalaisten tykit sinne yltäneet. Omskilainen bolshevikki Kuibyshev onnexeen kuoli 45-vuotiaana sydämen vajaatoimintaan 1935 ennen Stalinin vainoharhoja.
ellauri331.html on line 503: Vuonna 1961 Novosti Press Agency (APN) seurasi Sovinformburoa. Siitä tuli Neuvostoliiton julkisten organisaatioiden johtava tiedotus- ja lehdistöelin. APN:n perustajat olivat Neuvostoliiton journalistiliitto, Neuvostoliiton kirjailijaliitto, Neuvostoliiton ystävyys- ja kulttuurisuhteiden liitto ulkomaille sekä Znaniye-seura. Viraston peruskirja hyväksyttiin 3. huhtikuuta 1961. Peruskirjan mukaan APN:n tavoitteena oli "edistää kansojen keskinäistä ymmärrystä, luottamusta ja ystävyyttä kaikin mahdollisin tavoin julkaisemalla laajasti tarkkaa tietoa Neuvostoliitosta ulkomailla ja tutustuttamalla Neuvostoliiton ihmisten elämään vieraissa maissa". APN:n motto oli "Information for Peace, for the Friendship of Nations". APN:llä oli toimistoja yli 120 maassa. Virasto julkaisi 60 kuvitettua sanoma- ja aikakauslehteä 45 kielellä ja 4,3 miljoonan kappaleen kertalevikki. Neuvostoliiton kanssa APN julkaisi Moscow News -sanomalehden, josta tuli syyskuussa 1990 itsenäinen julkaisu. APN Publishing House julkaisi yli 200 kirjaa ja kirjasta, joiden vuotuinen levikki on yhteensä 20 miljoonaa kappaletta, ja kirjasarjoja, kuten ABC Political Science. Vuonna 1989 TV-keskus avattiin APN:ssä. Myöhemmin se muutettiin TV-Novosti-televisioyhtiöksi, joka on vuodesta 2005 lähtien operoinut RT- mediaverkkoa.
ellauri331.html on line 514: Federal Service for Supervision of Communications, Information Technology and Mass Media, [a] lyhennettynä Roskomnadzor ( RKN ) (venäjäksi: Роскомнадзор [РКН]), on Venäjän liittovaltion toimeenpanovirasto, joka vastaa Venäjän joukkoviestimien valvonnasta, valvonnasta ja sensuroinnista. Sen vastuualueita ovat sähköiset tiedotusvälineet, joukkoviestintä, tietotekniikka ja tietoliikenne, lain noudattamisen valvonta, käsiteltävien henkilötietojen luottamuksellisuuden suojaaminen sekä radiotaajuuspalvelun toiminnan järjestäminen.
ellauri331.html on line 516: Televiestinnän, tietotekniikan ja joukkoviestinnän alan liittovaltion valvontapalvelu perustettiin uudelleen toukokuussa 2008. Päätöslauselma numero 419 "Federal Service for Supervision in the Sphere of Telecom, Information Technologies and Mass Communications" hyväksyttiin 6. helmikuuta 2008.
ellauri331.html on line 530: Roskomnadzor ilmoitti 4. maaliskuuta 2022 estävänsä pääsyn Facebookiin Venäjän valtion tiedotusvälineille asetettujen rajoitusten vuoksi. 21. maaliskuuta ryhdyttiin lisätoimiin sen jälkeen, kun tuomioistuin päätti, että Meta Platforms syyllistyi "äärimmäiseen toimintaan", mikä vaikutti pääsyyn Facebookiin ja Instagramiin, mutta ei WhatsAppiin. Päätös annettiin sen jälkeen, kun Reutersin raportti totesi, että Meta salli käyttäjiensä lähettää viestejä, joissa tuetaan väkivaltaa venäläissotilaita ja Venäjän presidenttiä Vladimir Putinia vastaan Ukrainan hyökkäyksen jälkeen, mutta myöhemmin Meta kavensi maltillista politiikkaansa kieltäen neuvomasta polttopullon heittoa paxukaulaisten valtionpäämiesten päihin.
ellauri331.html on line 572: Lännen ostamat akateemikot, faktantarkistajat ja uutistoimittajat (mukaan lukien jotkut nykyiset ja entiset RT-toimittajat) ovat tunnustaneet RT:n disinformaation ja salaliittoteorioiden levittäjäksi.
ellauri331.html on line 678: Samat iänikuiset lännen taskussa kuhissevat akateemikot ja toimittajat kuvailevat Sputnikia usein Venäjän propagandakanavaksi. Vuonna 2016 New York Timesin Neil MacFarquhar kirjoitti: "Asiantuntijat sanoivat, että dezinformatsian eli venäläisen disinformaation perustarkoituksena on heikentää tapahtumien virallista versiota – jopa ajatusta siitä, että tapahtumista on olemassa todellinen versio. - ja edistää eräänlaista politiikan halvaantumista." Venäjän hallitus kiistää jyrkästi tällaisten väitteiden paikkansapitävyyden. Ne ovat vain halpaa länsipropagandaa.
ellauri331.html on line 700: 25. heinäkuuta 2016 Thomas Rid, Lontoon King´s Collegen turvallisuustutkimuksen professori ja Johns Hopkinsin yliopiston School for Advanced International Studiesin ulkopuolinen tutkija Washington DC:ssä (taskuprofessori vailla vertoa), teki oman yhteenvedon todisteista, osoittaaxeen Venäjän olevan kaiken takana. Hän päätteli, että nämä toimet heikensivät onnistuneesti "DNC:n kykyä käyttää oppositiotutkimustaan yllätyksenä Trumpia vastaan..." Hän kirjoittaa lisäksi, että monet maat suorittavat tietojen suodattamista poliittisista järjestöistä ja sitä pidetään laillisena tiedustelutyötä. "Mutta digitaalinen suodattaminen ja mahdollisesti manipuloitujen asiakirjojen julkaiseminen vapaalla hacktivismilla naamioituna ylittää suuren punaisen viivan ja muodostaa vaarallisen ennakkotapauksen: autoritaarinen maa suoraan, mutta silti salaisesti yrittää sabotoida Yhdysvaltain vaaleja." Jos se maa edes olisi antiautotaarinen...
ellauri331.html on line 708: Sanomalehti on arvostellut paitsi Venäjän hallitusta myös Venäjän hyökkäystä Ukrainaan ja kutsunut sitä "provosoimattomaksi". Vuonna 2023 Venäjän hallitus esti kaiken pääsyn verkkosivustolle Venäjällä ja merkitsi The Bellin ja sen perustajat "ulkomaalaisiksi agenteiksi". Kello kiellettiin samassa hötäkässä kuin Mediazona, Meduza ja Novaja Gazeta. Oikeistoliberaalijärjestöt ovat tuominneet kiellon Venäjän hallituksen pyrkimyksenä hallita Venäjän informaatiotilaa ja estää Ukrainan sodan negatiivinen kuva.
ellauri331.html on line 716: Maaliskuussa 2020 Vzglyad julkaisi artikkelin mediapäällikkö Alexander Malkevichilta (jota on kutsuttu "venäläiseksi röllipeikoksi" ja jolle Yhdysvaltain hallitus on langettanut seuraamuksia sekaantumisesta Yhdysvaltain vaaleihin) jossa Wikipedian toimituksia syytettiin informaatiosodasta. Malkevich näät väitti, että hallitusmyönteisen hankkeen "Anti-Propaganda" luoman artikkelin "Venäjänkielisen Wikipedian hallinnon myynti" poistaminen Wikipediasta (Malkevichin mukaan artikkeli poistettiin ilkivalloin) oli todiste "informaatiosodasta". Wikipedia kutsui koko ajatusta "paranoidiksi" ja "absurdiksi", sanoen: "Nää on jälleen näitä hulluja yrityksiä käyttää hyväkseen Amerikka-korttia Venäjän sotapropagandassa."
ellauri332.html on line 156: Elokuvan inspiraationa toimi Jordan Belfort, tosielämän valkokaulusrikollinen, joka petti tavallisilta ihmisiltä miljoonia dollareita. Ongelma? Katsojat kokivat, että elokuva loistovalaisi Belfortin käytöksen ja Wall Streetillä vallitsevan kaoottisen korruption, eikä valaissut uhreja.
ellauri332.html on line 188: Kirjailija Maxim Gorkyn mieli on ihastuttavan synkkä! Ajattele "Requiem for a Dream" ja "Black Swan". Aronofskyn elokuva "Äiti!" julkaistiin vuonna 2017 polarisoituneiden yleisöjen toimesta. Jotkut ylistivät psykologista kauhua sen monimutkaisesta kerronnasta ja korkeasta tuotantoarvostaan, kun taas toiset pitivät sitä liian vaatimattomana ja groteskina. Edes Hollywood-rakas Jennifer Lawrence pääroolissa ei voinut tukahduttaa kiistaa.
ellauri332.html on line 432: In 17th-century Salem, Hester Prynne must wear a scarlet A because she is an adulteress, with a child out of wedlock. For seven years, she has refused to name the father. A vigorous older stranger arrives, recognized by Hester but unknown to others as her missing husband. He poses as Chillingworth, a doctor, watching Hester and searching out the identity of her lover. His eye soon rests on Dimmesdale, a young overwrought pastor. Enmity grows between the two men; Chillingworth applies psychological pressure, and the pastor begins to crack. A ship stops in Salem, and Hester sees it as a providential refuge for her daughter, herself, and her lover. But will Dimmesdale flee with her? Or without perhaps?
ellauri332.html on line 439: The Scarlet Letter strays far from its classic source material to tell a story that strains for steamy sensuality and leaves the audience red with unintentional laughter.
ellauri332.html on line 456: The movie has removed the character's (characters'?) sense of guilt, and therefore the story's drama.
ellauri332.html on line 480: Prynne is a slumming-sexpot pariah, Chillingworth comes back from the woods with a clinical eye for vengeance, flabby-chinned Dimmesdale (Lou Castel) keeps fainting on the edge of the widescreen. Pearl (Yella Rottländer) giggles as the black-clad puritan leading the arrest slips and falls in the mud.
ellauri332.html on line 531: "Memoirs of a Geisha" oli Arthur Goldenin [n.h.] myydyin romaani. Elokuvantekijä Rob Marshall, Oscar-palkitun Chicagon ohjaaja, otti sen uudelleen elokuvaksi. Kaliforniassa kuvattua japsuelokuvaa kritisoitiin epäaitoudesta. "Memoirs of a Geisha" voitti kolme Oscar-palkintoa, mutta se sai vaihtelevia arvosteluja ja sitä kritisoitiin laihojen kiinalaisten näyttelijöiden käyttämisestä pulskien japanilaisten naisten esittämiseen. Sekä kiinalaiset että japanilaiset loukkaantuivat. Mutta jopa kirja oli kiistanalainen, sillä kirjailijaa inspiroinut geisha haastoi hänet oikeuteen heidän nimettömyytensä sopimuksen rikkomisesta. Vittu että jenkit on sitten kieroja.
ellauri332.html on line 540: Ylläri että yleisö piti kauhu-/komedian "Jennifer's Body" juoni alun perin kiistanalaisena, koska se koskee Jennifer Checkiä – lihaa syövää demonicheerleaderiä. Kiistaa pahensi se, että pääroolissa näytteli Megan Fox, joka käsitteli omaa "Transformers" -kiistaansa.
ellauri332.html on line 543: for_the_American_flag_during_the_opening_ceremony_of_the_North_Atlantic_Council_%28NAC%29_and_the_Military_Co.jpg/550px-thumbnail.jpg" >
ellauri332.html on line 546: Megan Fox oli valtava osa kahta ensimmäistä live-action Transformers -elokuvaa, mutta miksi Megan Fox jätti Transformers -sarjan ennen Transformers: Dark of the Moon -elokuvaa ? Steven Spielbergin tuottamana Paramount lanseerasi live-action Transformers -franchise-sarjan vuonna 2007. Ensimmäisen elokuvan ohjasi Michael Bay, ja siinä näytteli Shia LaBeouf Sam Witwickynä, ja Fox toimi hänen näyttelijänä ja rakkausmiehenä Mikaela Banes. Vuoden 2007 elokuva oli taloudellisesti valtava hitti ja ansaitsi yli 700 miljoonaa dollaria maailmanlaajuisesti. Sen jatko-osa, Transformers: Revenge of the Fallen, menestyi vielä paremmin vuonna 2009, mikä takaa trilogian. Megan Fox Transformers -ongelma jätti kuitenkin tumman pilven franchisingin päälle.
ellauri332.html on line 548: Joten mikä tarkalleen aiheutti Megan Foxin äkillisen eron Transformersista ? Megan Fox lähti Transformersista juuri ennen Transformers: Dark of the Moon -ohjelmaa, mikä oli Transformersien vastaus Wonderland- haastatteluun, jonka hän teki vuonna 2009, jossa hän vertasi Bayn asennetta kuvauksissa Hitlerin asenteeseen. Hän sanoi: " Hän haluaa olla kuin Hitler lavastellaan, ja hän onkin. Joten hän on painajainen työskennellä." Foxin edustajat väittivät, että se oli hänen päätöksensä lähteä, kun taas raportit osoittivat, että studio ja Bay päättivät jatkaa. Vuonna 2011 Bay sanoi, että Spielberg käski häntä erottamaan hänet Hitlerin kommentin jälkeen. Kommentin loppuosoite lie ollut Herr Spielberg selber, joka juutalaisena otti siitä kovin nokkiinsa.
ellauri332.html on line 550: Oikeasti vika oli se, et Transformereilla oli laihanlaisesti "lihaa" (fig.1). Foxin ja Bayn kaatumisen jälkeen hän näytteli April O'Neilina kahdessa hänen Teenage Mutant Ninja Turtles -elokuvassaan. Niistä on hauskoja animaatioita toisaalla.
ellauri332.html on line 596: Farrelia pilkkattiin hänen kultaisista hiustukoistaan, kun taas Jolie-fanit eivät voineet sivuuttaa sitä tosiasiaa, että hänet valittiin jonkun häntä vain vuoden nuoremman äidiksi. Mikään elokuvassa ei ollut vakuuttavaa tai informatiivista. Jos asiat eivät muuten olleet tarpeeksi hämmentäviä, Colin Farrellin irlantilainen aksentti ja hänen näyttelijätovereidensa useat muut murteet saivat katsojat miettimään, mitä aikakautta kuvattiin. Elettiinkö ehkä 30-luvun Harlemissa vai Noran kultaista kasaria? Pharrell "Happy" Williams blondattuna olisi ollut uskottavampi. "Alexander" sai kuusi Raspberry Award -ehdokkuutta, mukaan lukien Colin ja Jolie, huonoin ohjaaja ja huonoin elokuva.
ellauri332.html on line 664: Chinless George Lucas was born and raised in modest circumstances in Modesto, California, the son of Dorothy Ellinore Lucas (née Bomberger) and George Walton Lucas Sr., and is of German, Swiss-German, English, Scottish, and distant Dutch and French descent. His family attended Disneyland during its opening week in July 1955, and Lucas would remain enthusiastic about the park, Goofy in particular. Lucas's father owned a stationery store, and had wanted George to work for him when he turned 18. Sama lähtökohta siis kuin Paavo Havikolla.
ellauri333.html on line 49: Väärin väärin itäintiaanit! Kalat eivät pane vaan ne kutevat. The kala pani (lit. black water) taboo represents the proscription of traveling overseas in Hinduism. According to this prohibition, crossing the seas to foreign lands causes the loss of one's social respectability, as well as the putrefaction of one’s cultural character and posterity. Merelle ei parane mennä siellä kalat panevat ja skorbioonit pistää sammakoita lääkepiikillä. I am levitating now, mukeltavat mutakuono itäintiaanit tämännimisessä pimeässä Clickflix kauhusarjassa, saastunutta vettä juovat, nikottelevat ja verta sylkevät.
ellauri333.html on line 53: Kaippa ton andamaaneille sijoitetun netclicks-sarjan opetus on ettei kunnon hindun pidä mennä merta edemmäxi kalaan. Bharata on itäinkkarille aivan riittävä. Eikä pidä olla eriseurainen vaan ottaa osaa tiimikokouxiin. Tottelemattomalle sikhille kävikin kohta kalpaten. Kalautti päänsä kiveen kaikuvasti kuten vähän aikasemmin norjalaisskotti Annikan vainoama paki ovenkamanaan. Ketan Kamat on se luihu poliisi, joka juonipaljastusten mukaan "is on the path to become a better man and working for the people of the island instead of being a sell-out" rakastuttuaan Rituun, sikhitohtorin uuteen apulaiseen, joka kexii curen nikotuxeen. Varmaan se on se lehdetön kasvi kukkaruukussa jota taxikuskin äiti toiveikkaasti kasteli vaikka pojat naureskelivat. Sen pojat ehtivät kyllä kuolla nikotuxeen ensixi. Mallikarjun kamalapalli tulee tästä sarjasta ezimättä mieleen. Sanna Marin esimerkixi on nuori mutiainen rähmällään lattialla hikipaidassa aakkostamassa jotain papereita. Buahaha.
ellauri333.html on line 61: Given Ashoka's particularly moral definition of "Dharma" it is possible that he simply wants to say that buddhist virtue and piety now exist from the Mediterranean to the south of India. An expansion of Buddhism to the West is unconfirmed historically. Valehteli raukka nälissään. The edicts put forward moral rules which are extremely short, aphoristic expressions, the subjects being discussed, the vocabulary itself, are all hardly worth an elephant turd. Ashoka used the expression Dhaṃma Lipi (Prakrit in the Brahmi script: 𑀥𑀁𑀫𑀮𑀺𑀧𑀺, "Inscriptions of the Dharma") to describe his own Edicts. According to the edicts, the extent of Buddhist proselytism during this period reached as far as the Mediterranean, and many Buddhist monuments were created.
ellauri333.html on line 63: The reasons behind the kala pani proscription include the inability to carry out the daily rituals of traditional Hindu life and the sin of contact with the characterless, uncivilized mleccha creatures of the foreign lands. Mleccha (from Vedic Sanskrit: म्लेच्छ, romanized: mlecchá) is a Sanskrit term, referring to those of an incomprehensible speech, foreign or barbarous invaders as contra-distinguished from Aryan Vedic tribes. Arjalaiset ovat hyviä, tuumasivat kielettömät sakemannitkin.
ellauri333.html on line 65: The word Mleccha was commonly used forforeign 'barbarians of whatever race or colour' [purification needed]. As a mleccha, any foreigner stood outside the caste system and the ritual ambience. Thus, historically, contact with them was viewed by the Hindu as menstruating and polluting. The Mleccha people were Sakas, Hunas, Yavanas, Kambojas, Pahlavas, Bahlikas and Rishikas. The Kiratas, Khas, Indo-Greeks, Pulindas, Gurjara, Scythians, Kushanas and Arabs were also mlecchas. Blaah, yecch.
ellauri333.html on line 67: The Sanskrit word occurs as a verb mlecchati for the first time in the latic Vedic text Śathapatha‐Brāhmana dated to around 700 BCE. It is taken to mean "to speak indistinctly or barbarously". Brahmins are prohibited from speaking in this fashion. As mleccha does not have an Indo-European etymology, scholars infer that it must have been a self-designation of a non-Aryan people within India. Based on the geographic references to the Mleccha deśa (Mleccha country) to the west, the term is identified with the Indus people, whose land is known from the Sumerian texts as Meluḫḫa. Asko Parpola has proposed a Dravidian derivation for "Meluḫḫa", as mel-akam ("high country", a possible reference to the Balochistan high lands). Not very likely. Wettenhovi-Aspan nehashkushilta kuulostaa Askon selitys (neekerit haisevat kuselta). Some suggest that the Indo-Aryans used an onomatopoeic sound to imitate the harshness of alien tongue and to indicate incomprehension, thus coming up with "mleccha". Bar, bar! koittaa yhdet sanoa. Mleccha? ihmettelee toiset. Nemetskit seuraa vierestä huuli pyöreänä.
ellauri333.html on line 69: Sanskrit was believed to include all the sounds necessary for communication. Early Indo-Aryans would therefore dismiss other languages as foreign tongue, "mleccha bhasha". As the Sanskrit word itself suggests, "mlecchas" were those whose speech was alien. "Correct speech" was a crucial component of being able to take part in the appropriate yajnas (religious rituals and sacrifices). Thus, without correct speech, one could not hope to practice correct religion, either. Parhaiten ääntelevät keon päällä herrastelevat bramiinit. Brahmanical system engineers took great pains to ensure that peoples of the Brahmanical system did not subscribe to any mleccha customs or rituals. Medieval Hindu literature, such as that of Chaitanya Mahaprabhu, also uses the term to refer to those of larger groups of other religions, especially Muslims.
ellauri333.html on line 71: Muut kuin oikein ääntelevät arjalaiset oli barbaareja. The word mleccha emerged as a way for the ancient Hindus to classify those who did not subscribe to the "traditional value system," Early writings refer to these foreign peoples as "half-civilized, unconverted people who rise or eat at improper times." Mlecchas drank alcohol, ate cow flesh, which was strictly forbidden to a follower of Hindu orthopraxy, and believed in false gods. Swami Parmeshwaranand states the mleccha tribe was born from the tail end of the celestial cow Nandini, The mlecchas drove angered elephants. Olipa ozaa tälläkin mutakuonolla. Vitun mamuja.
ellauri333.html on line 81: These inscriptions proclaim Ashoka's adherence to the Buddhist philosophy. The inscriptions show his efforts to develop the Buddhist dhamma throughout his kingdom. Although Buddhism as well as Gautama Buddha are mentioned, the edicts focus on social and moral precepts rather than specific religious practices or the philosophical dimension of Buddhism. These were located in public places and were meant for people to read.
ellauri333.html on line 91: From a foot-note 2 we are glad to learn that huge erections have now been put up over this and the other Ashoka inscriptions by the Mysore Government for their protection, and the headman of the village has the keys as custodian. Panini mielestä Asokan titteli Devanampriya 'jumalten suosikki' oli pilkkanimi. Panini himself as a hindoo or other old banana does not mention Devanampriya, but states that the termination of the genitive case is preserved at the end of the first member of compounds if the meaning is abusive.
ellauri333.html on line 93: Ceylonese sources state that Ashoka succeeded his father Bindusara 314 years after Buddha's Nirvana and that his anointment took place four years after his father's death, or 218 years after the Nirvana. The Burmese tradition confirms the two dates 214 and 218. The traditional date of the Nirvana is 544 B.C. Various devices were proposed in order to account for this chronological error, until Fleet showed that the Buddha-varsha of 544 B. C. is a comparatively modern fabrication, of the twelfth century, and that the difference of about sixty years is the quite natural result of the buddhists bungling it again.
ellauri333.html on line 98: Seleucus multa in Oriente post divisionem inter socios regni Macedonici bella gessit. Principio Babyloniam cepit; inde auctis ex victoria viribus Bactrianos expugnavit. Transitum deinde in Indiam fecit, quae post mortem Alexandra, veluti a cervicibus iugo servitutis excusso, praefectos eius occiderat. Auctor libertatis Sandrocottus fuerat, sed titulum libertatis post victoriam in servitutem verterat ; siquidem occupato regno populum, quem ab externa dominatione vindicaverat, ipse servitio premebat. Fuit de humili quidem genere natus, sed ad regni potestatem maiestate numinis inpulsus. Quippe cum procacitate sua Nandrum regem offendisset, interfici a rege iussus salutem pedum celeritate quaesierat Ex qua fatigatione cum somno captus iaceret, leo ingentis formae ad dormientem accessit sudoremque profluentem lingua ei detersit expergefactumque blande reliquit. Hoc prodigio primum ad spem regni inpulsus contractis latronibus Indos ad novitatem regni sollicitavit. Molienti deinde bellum adversus praefectos Alexandri elephantus ferus infinitae magnitudinis ultra se obtulit et veluti domita mansuetudine eum tergo excepit duxque belli et proeliator insignis fuit. Sic adquisito regno Sandrocottus ea tempestate, qua Seleucus futurae magnitudinis fundamenta iaciebat, Indiam possidebat, cum quo facta pactione Seleucus conpositisque in Oriente rebus in bellum Antigoni descendit.
ellauri333.html on line 119: Patna (/ˈpætnə, ˈpʌt-/ Hindi: [ˈpəʈnaː] ⓘ), historically known as Pataliputra, is the capital and largest city of the state of Bihar in India. According to the United Nations, as of 2018, Patna had a population of 2.35 million, making it the 19th largest city in India. Covering 250 square kilometres (97 sq mi) and over 2.5 million people, its urban agglomeration is the 18th largest in India. Patna also serves as the seat of Patna High Court. The Buddhist, Hindu and Jain pilgrimage centres of Vaishali, Rajgir, Nalanda, Bodh Gaya and Pawapuri are nearby and Patna City is a sacred city for Sikhs as the tenth Sikh Guru, Guru Gobind Singh was born here. The modern city of Patna is mainly on the southern bank of the river Ganges. The city also straddles the rivers Sone, Gandak and Punpun. The city is approximately 35 kilometres (22 mi) in length and 16 to 18 kilometres (9.9 to 11.2 mi) wide.
ellauri333.html on line 123: Using figures for assumed average annual growth, Patna is the 21st fastest growing city in the world and 5th fastest growing city in India according to a study by the City Mayors Foundation. Patna registered an average annual growth of 3.72% during 2006–2010. As of 2011-12, the GDP per capita of Patna is ₹1,08,657, and its GDP growth rate is 7.29 percent. In June 2009, the World Bank ranked Patna second in India (after Delhi) for ease of starting a business
ellauri333.html on line 130: The king confesses that the Kalinga war was the turningpoint in his religious career, and that his grief at the enormous loss of human life made him repent of his conquest and aspire henceforth to the conquest by moraliity. Before, he had been known as Chandasoka (i. e. the fierce Asoka) on account of his evil deeds; afterwards he became known as Dharmasoka (i.e. the pious Asoka) on account of his virtuous deeds.
ellauri333.html on line 132: 'The following occurred to me: I shall issue proclamations on morality, shall order instruction in morality. Hearing this, men will conform, will be elevated, and will progress considerably by the promotion of morality.'
ellauri333.html on line 135: As a pious Hindu he acknowledged the debt which every king owes to his subjects in return for the revenue levied from them, and which consists in affording them protection.
ellauri333.html on line 153: Secondly, in the first rock-edict, section B, he directly prohibits the killing of animals at sacrifices. At the end of the same edict, however, he rather naively confesses that he had not yet been able to carry out fully the 1 abstention from killing animals' which formed part of his moral code, and that three animals were still being killed daily in his kitchen; but he promises that even this slaughter would be discontinued in future. Samansuuntaisia hiilijalanjälkilupauxia tekevät kaikki kauppiaat tänä päivänä.
ellauri333.html on line 155: Formerly in the kitchen of king Devanampriya Priyadarshin many hundred thousands of animals were killed daily for the sake of curry.
ellauri333.html on line 156: (G) But now, when this rescript on morality is written, only three animals are being killed (daily) for the sake of curry, (viz.) two peacocks (and) one deer, (but) even this deer not regularly,
ellauri333.html on line 165: According to the thirteenth rock-edict (L) 1, Devanampriya thinks that even a wrongdoer, what can be forgiven is to be forgiven. Tämä koski lähinnä Kallingan rajanaapureita joita ei saatu valloitetuxi. Niitäkin sopii indoktrinoida propagandalla ja soveltaa talouspakotteita.
ellauri333.html on line 212: Angry Hanuman: This viral image that won Modi’s praise symbolises today’s aggressive, macho India. This may well be the transformation of a genial, well-loved icon into a militant killer. Virzakapi eli Hannumies on hyvin, hyvin vihainen.
ellauri333.html on line 217: Evidence of devotional worship to Hanuman is largely absent in Ramayana, as well as in most archeological sites. Except In Valmiki's Ramayana, estimated to have been composed before or in about the 3rd century BCE, Hanuman is an important, creative character as a simian helper and messenger for Rama.
ellauri333.html on line 229: Some scholars have identified Hanuman as one potential inspiration for Sun, the Monkey King character in the Chinese epic adventure Journey to the West.
ellauri333.html on line 236: The orientalist F. E. Pargiter (1852–1927) theorized that Hanuman was a proto-Dravidian deity. According to this theory, the name "Hanuman" derives from Tamil word for male monkey (ana-mandi), first transformed to "Anumant" – a name which remains in use. "Anumant", according to this hypothesis, was later Sanskritized to "Hanuman" because the ancient Aryans confronted with a popular monkey deity of ancient Dravidians coopted the concept and then Sanskritized it. According to Murray Emeneau, known for his Tamil linguistic studies, this theory does not make sense because the Old Tamil word mandi in Sangam literature can only mean "female monkey", and Hanuman is male. Further, adds Emeneau, the compound ana-mandi makes no semantic sense in Tamil, which has well developed and sophisticated grammar and semantic rules. The "prominent jaw" etymology, according to Emeneau, is therefore plausible.
ellauri333.html on line 238: The earliest mention of a divine monkey, interpreted by some scholars as the proto-Hanuman, is in hymn 10.86 of the Rigveda, dated to between 1500 and 1200 BCE. The twenty-three verses of the hymn are a metaphorical and riddle-filled legend. It is presented as a dialogue between multiple characters: the god Indra, his wife Indrani and an energetic monkey it refers to as Virzakapi and his wife Kapi. Ngapa kapi kuyu. The hymn opens with Indrani complaining to Indra that some of the soma offerings for Indra have been allocated to the energetic and strong monkey, and the people are forgetting Indra. The king of the gods, Indra, responds by telling his wife that the living being (monkey) that bothers her is to be seen as a friend, and that they should make an effort to coexist peacefully. The hymn closes with all agreeing that they should come together in Indra's house and share the wealth of the offerings.
ellauri333.html on line 243: In India, it is now openly acknowledged that the state is capitalist. That it is also male may not be openly stated as such, but is getting clearer by the day. And now a new belligerent face of Hanuman, replacing the earlier one of a genial monkey god, erupts through this fissure. According to reports, Karan Acharya, a 29-year-old graphic designer from Kerala now based in Mangaluru, generated this image of an angry Hanuman playfully and for free for his friends. And yes, he was very pleased when he heard that Prime Minister Narendra Modi had appreciated the new-look Hanuman at an election rally in Karnataka earlier this month.
ellauri333.html on line 245: Created in 2015, the Angry Hanuman is everywhere now – on buses, windscreens, public walls and T-shirts. Acharya clarifies that this angry makeover is aimed at making the humble, ever servile image of a Bhakt appear powerful, not oppressive. But man is still the measure of most things in India and power remains central to a man’s definition. As general belief goes, celibacy in a male will further increase this precious power manifold. So Hanuman, the celibate Bhakt, becomes an ape symbol for the new and aggressive variety of macho in India that is already denying privacy and freedom of speech to women vehemently through fringe groups such as the Bajrang Dal and Ram Sene.
ellauri333.html on line 248: Hanuman, according to mythology, is the illegitimate son of the wind god Vayu and the apsara Anjana. Vayu was formally married to the daughter of the divine architect Vishwakarma but that did not stop him from bedding other females. He tried to entice a hundred daughters of King Kushnabh and when rejected, cursed them to become hunch-backed crones. He went on to sire another illegitimate son, Bhima, with Kunti, the teenaged princess married to an impotent husband (Pandu) who prayed to the virile Vayu to oblige her with a child. From his volatile macho father, Hanuman inherited the ability to fly, and an enormous appetite that he shared with his step-brother Bhima. Legend has it that the new-born Hanuman was so hungry that he tried to gobble up the sun thinking it was a fruit. He was made to cough out this glowing morsel when Indra shot a thunderbolt and destroyed his chin (Hanu), hence the name Hanuman.
ellauri333.html on line 250: But despite his gifts of flying and great physical stamina, Hanuman seems to harbour many childhood anxieties and a deep sense of insecurity as a son alienated from his father. He remains celibate and content to follow his band of simian brothers into the forests. It is his mentors Angad, Jamvant and ultimately Ram who restore his self-esteem and awaken him to his real powers. Tulsidas’ Ramcharit Manas portrays Hanuman as a gentle giant who rose to be a reliable, selfless and humble devotee and ally to his lord. He risks life and limb to cross the seas to Sri Lanka to bring Ram news of his wife being held captive there. As the battle rages in Lanka, he helps fetch a magic herb from the Himalayas to save the life of Lakshmana, and curls up with embarrassment when praised. Aggression is thus excised from the image by Tulsidas to focus on a Bhakt’s principled defence of the just cause and during that course, demolishing a predatory beast.
ellauri333.html on line 252: Tulsidas’ liberal view of a true Bhakt, however, expresses the feudal male view that the state and its laws, as they exist, are rational. So Ram, according to the laws, kills the Dalit Shambook for gobbling tapas (penance) and Bali for daring to take away his (presumed dead) brother’s wife, and exiles Sita, and the Bhakt accepts it. Valmiki’s Sita sees that masculine mores of male kings relate to a specific moral code that forgives Caesar but not his wife. That male power exists and sex equality does not.
ellauri333.html on line 254: The angry masculinisation of Hanuman is not contesting gender injustice or waging a war against rapists and the abusive kin of women. It is going to be used next year to sell another kind of war. A war that depends on a certain kind of young men you will find all over history, in Bosnia, Rwanda, Cambodia, Nellie, Muzaffarnagar and Kathua, where ethnic and civil wars have been started. Young men who revere the milch cow as Mata, who swear by the honour of their mothers and sisters but will hunt and rape and kill men and women who do not fit their culturally defined familial categories, who for pleasure need an angry avenger, not one who is as Tulsidas said “gyan gun sagar” (a sea of wisdom and goodness).
ellauri333.html on line 259: Advertisement. Before Angry Hanuman, a genial and servile Hanuman prays to his lord Ram. Etelästä karkaa nuoret koirasapinat pohjoiseen, idästä länteen. Varjelen vartija sitä. (Credit: Wikimedia Commons) ellauri333.html on line 261: Similar to the Angry Hanuman transformation, in the 1990s, the familiar Ram holding his bow and standing casually next to his happy family became a lone militant warrior, all flying hair and drawn arrow. The Rath Yatra followed, replicating this motif, and as it reached its crescendo, the Babri Masjid in Ayodhya was demolished by a self-proclaimed Vaanar Sena (monkey army) wielding trishuls. In the Angry Hanuman, we may well be seeing a genial, well-loved icon being transformed into a militant killer, a hominid that might have shared a cave with his now enemy for long. Samuel Taylor Coleridge once wrote in a notebook, “The Prince of Darkness is a Gentleman.” The first fratricidal weapon, as the Bible scholar Bruce Chatwin reminds us, was seen around 10,000 BC, when Citizen Kane the farmer brother crushed a hoe through his brother hunter-gatherer Li'l Abner’s skull.
ellauri333.html on line 263: Bruce Chatwin was unhappy at Sotheby's. Both women and men found Chatwin attractive, and Peter Wilson, then chairman of Sotheby's, used this appeal to the auction house's advantage when using Chatwin to try to persuade wealthy individuals to sell their art collections. Chatwin became increasingly uncomfortable with the situation. Chatwin frequently came down with colds. He also developed skin lesions that may have been symptoms of Kaposi's sarcoma. Chatwin's case was unusual as he had a fungal infection. He eventually decided to become an Orthodox Christian. But that is another story, so ---
ellauri333.html on line 326: The idea of a surname as it is understood today, is a colonial addition in most cultures around the globe such that it has always been a part of Western naming systems. Therefore, even in India, the need for a ‘surname’ as such, is believed to have emerged with the influence of the British Raj and other colonial powers.
ellauri333.html on line 328: Also, one’s name is indicative of one’s religion, caste, place of birth and a myriad of other such identity factors. The extensive work of Raja Jayaraman (2005) on the same topic, traces the origin of Hindu caste-based surnames of the Indian subcontinent in the then-prevalent social institutions and rules of social interactions. According to him, as mentioned in the Samskara Vidhi or the Rules of Life-cycle Rituals in Hinduism, names like ‘Sharma’ are usually reserved for Brahmins, ‘Varma’ for Kshatriyas, ‘Gupta’ for Vaishyas and ‘Das’ for Shudras. Dalit are the worst, they are the pariahs, like Ritu Gagra.
ellauri333.html on line 332: In most instances, before her marriage, a woman takes her father’s surname and post marriage, she is expected to take her husband’s surname. Over time, for the purpose of unification, even the matrilineal system in many cultures came to be diminished, thus completely eliminating any traces of identity passing through the female line.
ellauri333.html on line 334: Just as culturally there is a visible dualism between northern and southern India, there is a considerable amount of difference in the manner of surnames too. For example, most northern Indians often tend to use their caste names or varna names as surnames especially in post-Independence India. On the other hand, in southern Indian communities, the most common last names for male and female children are the names of their fathers.
ellauri333.html on line 336: However, while several upper caste individuals showcase pride in their surnames and its association with their identity, several Dalit communities are forced to bear the onus of having surnames that give away their marginalised identity, leading to ostracism.
ellauri333.html on line 338: Owing to the fact that there was a robust anti-caste campaign in south India, many communities collectively decided to renounce caste-based surnames. However, this is not quite the case with northern Indian communities. In fact, for a very long time, many south Indian communities did not even have a designated surname and instead added an initial against their given names, for example, R. Madhavi indicating Ranganathan Madhavi, wherein Madhavi would be the given name. Like Mohannon.
ellauri333.html on line 346: Since in most cultures in India, surnames are derived from the male line, often women are by default expected to take up and even forgo their surnames in the event of their marriage. This kind of rigid kinship pattern clearly highlights the inequality of women’s social status, leading to the complete diminishing of their identity.
ellauri333.html on line 362: Kastittomien kohtaamaan syrjintään Ambedkar törmäsi jo koulussa. Hän joutui istumaan ulkona jauhosäkillä, joka hänen piti itse tuoda kouluun mukanaan joka päivä, päällä sen sijaan, että olisi saanut istua luokassa. Vettä kastittomille jaettiin siten, että joku ylempään kastiin kuuluva kaatoi sen kuppiin niin korkealta, etteivät kastittomat ja kastiin kuuluvat vahingossakaan koskisi toisiaan tai että kastiton koskisi astiaa, josta vettä kaadettiin. Vettä kaatoi yleensä joku alhaiseen kastiin kuuluva maanviljelijä, josta juontuu Ambedkarin kuuluisa ilmaus "no peon, no water" (ei peonia, ei vettä). Peon (English /ˈpiːɒn/, from the Spanish peón Spanish pronunciation: [peˈon]) usually refers to a person subject to peonage: any form of wage labor, financial exploitation, coercive economic practice, or policy in which the victim or a laborer (peon) has little control over employment or economic conditions. Peon and peonage can refer to both the colonial period and post-colonial period of Latin America, as well as the period after the end of slavery in the United States, when "Black Codes" were passed to retain African-American freedmen as labor through other means.
ellauri333.html on line 370: In a conference in late 1927, Ambedkar publicly condemned the classic Hindu text, the Manusmriti (Laws of Manu), for ideologically justifying caste discrimination and "untouchability", and he ceremonially burned copies of the ancient text. On 25 December 1927, he led thousands of followers to burn copies of Manusmriti. Thus annually 25 December is celebrated as Manusmriti Dahan Din (Manusmriti Burning Day) by Ambedkarites and Dalits.
ellauri333.html on line 372: Mahatma Gandhi fiercely opposed a separate electorate for untouchables, saying he feared that such an arrangement would "divide the Hindu community." LOL.Vitun ruipelo! Aina kun asiat ei menneet sen mielen mukaan se aloitti nälkälakon ja pidätti henkeä. Kuka välittää?
ellauri333.html on line 382: Indian constitution guarantees and protections for a wide range of civil liberties for individual citizens, including freedom of religion, the abolition of untouchability, and the outlawing of all forms of discrimination. BUAHAHA.
ellauri333.html on line 383: Protestina hindulaisuutta vastaan Ambedkar kääntyi buddhalaisuuteen 14. lokakuuta 1956 just weeks before his death.
ellauri333.html on line 388: He advocated birth control to develop the Indian economy, and this has been adopted by Indian government as national policy for family planning. He emphasised equal rights for women for economic development.
ellauri333.html on line 390: His theory of State Socialism had three points: state ownership of agricultural land, the maintenance of resources for production by the state, and a just distribution of these resources to the population. 2023 biljonäärit määrää koko andamaanien asujainten kohtalot.
ellauri333.html on line 394: Kastittomien syrjintä kiellettiin kun Intia julistautui itsenäiseksi. Siitä huolimatta kyselyiden mukaan, varsinkin Pohjois-Intiassa, on tavallista kieltäytyä syömästä dalitien kanssa. Untouchables were forced to not wear good clothes. Kastittomien keskimääräinen elinikä on myös 12 vuotta lyhyempi kuin ylempiin kasteihin kuuluvien. Myös avioliitot eri kastiryhmien välillä ovat todella harvinaisia, ja näiden rajojen rikkomisesta on seurannut kunniamurhia. Asiaa ei ole auttanut valtion tarjoamat rahalliset kannustimet avioitua dalitien kanssa.
ellauri333.html on line 398: Ambedkar's legacy was not without criticism. Ambedkar has been criticised (by a skinny pedophile who shall remain nameless) for his one-sided views on the issue of caste at the expense of cooperation with the larger nationalist movement.
ellauri333.html on line 532: Gazan selkkauxessa varhain ryntäsi paikalle Suella Braverman, joka on päättänyt olla kovan oikeiston ehdokas Rishi Sunakin seuraajaksi. Hänen valitsemansa pelikirjan ovat kirjoittaneet Donald Trump ja Steve Bannon. Taktiikka on yksinkertainen: valitse kulttuurisota-aihe, joka ajaa ihmiset erilleen, ja kruunaa itsesi toisen taistelevan leirin johtajaksi. Siksi hän sanoi, että monikulttuurisuus oli epäonnistunut, että Iso-Britannia kohtasi muuttoliikkeen "hurrikaanin" ja että kodittomuus oli elämäntapavalinta – jokainen niistä provokaatioista, joiden tarkoituksena oli tehdä hänestä nationalistisen populismin lipunkantaja Väkisin Yhdistetyssä Kuningaskunnassa. In Hartford, Heresford and Hampshire, hurricanes hardly ever happen.
ellauri333.html on line 534: Britannian juutalaiset ovat olleet ahdistuksen ja pelon tilassa Hamasin Etelä-Israelissa 7. lokakuuta tekemien julmien murhien jälkeen. Juutalaisten vielä julmemmila kostoiskuilla ei ollut asiassa osaa eikä arpaa. Antisemitistiset tapaukset ovat lisääntyneet yli 500 % viime vuoden vastaavaan ajanjaksoon verrattuna, ja jokainen päivä tuo lisää saenneita sanoja. Hartfordshiressä takeawayn omistaja heitti asiakkaita kuppeilla ja lautasilla huutaen: "Emme palvele juutalaisia." Hertfordshiressa mies ryntäsi ryhmän ohi juutalaiskoulusta kotiin kävelevän tyttöjen ohi ja sanoi: ”Mikä tämä on, juutalainen kävelytie? Vapaa Palestiina, paskiaiset." Hampshiressä luokkatoverinsa sanoi eräälle juutalaiselle pojalle: "Tuen Palestiinaa, haluan tappaa kaikki juutalaiset." Hamasia tukevat mielenosoituxet toivat Cruellalle mieleen Irlannin mellakat. Jotkut juutalaiset ovat tällä hetkellä niin ahdistuneita, että he ovat kiitollisia Bravermanin ilmeisestä tuesta. Poliisi todellakin on vasemmiston puolella.
ellauri334.html on line 82: Meta kertoo että Kiinan masinoiman disinformaatiokampanjan tarkoituksena on levittää positiivista mielikuvaa Kiinasta ja negatiivista mielikuvaa Yhdysvalloista. Lisäksi vaikuttamiskampanjassa on mustamaalattu Kiinaa kritisoineita tahoja kuten Metaa ja sen palkkaamia "journalisteja" ja "tutkijoita."
ellauri334.html on line 149: The first series of the miniseries, produced for ITV, was originally shown in the UK in 2012 and premiered in the U.S. in April 2013, on PBS. A second series was broadcast on ITV in January 2014 and on PBS in April 2014. Both series were later aired by Australia's ABC TV.The series was distributed worldwide by Kew Media.
ellauri334.html on line 151: The programme was not renewed for a third series. However, in 2018, a spinoff series titled The Bletchley Circle: San Francisco was announced by ITV and BritBox. Näiden menestystä voi ennakoida kazomalla sotauutiset.
ellauri334.html on line 237: Kirjoittaja: Crawford Howell Toy, Kaufmann Kohler
ellauri334.html on line 255: Profile photo for Aku Ankka ellauri334.html on line 262: Marc Lipshitz. een involved in counter missionary work for 20+ years: ellauri334.html on line 263: What I think many Christians fail to understand is how irrelevant to Judaism the Christian books and beliefs are. We dn’t have a view about Judas, he is never discussed, there are no discussions about him in Jewish sources. He is completely irrelevant as are the rest of the figures from Christian books. So, you may find some Jews who have formed their personal opinion about him, but there is no comments or view on him from Jewish sources since he is irrelevant and not a subject of discussion for us.
ellauri334.html on line 266: As Tom Isaacs already mentioned, Bart Ehrman has suggested that perhaps what Judas betrayed was not where Jesus was (why would they need him for that?), but rather what Jesus was saying about himself. To flesh this out just a little:
ellauri334.html on line 267: In the synoptic gospels, which are considered more historically reliable than the very theological gJohn, and especially the first, Mark, Jesus's public ministry is largely focused on his apocalyptic message, with a bit of faith healing and exorcism thrown in for good measure. His remarks about himself, and the notion that he was the messiah, was perhaps something… (more)
ellauri334.html on line 270: Related questions: Why all the hate for Judas Iscariot? Without him there is no end to the story, no last supper (it's just another boys night out), no dying for our sins, no resurrection. He is vital to the prophesy.What is your opinion of members of the Jewish faith as people?
ellauri334.html on line 285: He is in heaven. In the “correct” heaven - the Kingdom of God. Why? Read the 650 pages he authored through a divine love medium about 17 years ago and see for yourself what sort of advanced spirit he is today. Knowledgeable, loving, and able to tell a great deal about Jesus’ life 2000 years ago. And yes he spent some time in the hells. But God always forgives us, save only for the “unforgivable sin” which since it is an act of omission by the human, God can do nothing about. It is not in his power. He is omnipotent mut not that potent. It's like with that stone.
ellauri334.html on line 289: Judas Iscariot has the same irrelevance for Jews as any other New Testament figure.
ellauri334.html on line 294: That’s like asking are Chickens ducks. Well they belong to the same family but one is a duck and one is a chicken. In terms of people, you can be a Christian and you can be a Jew but they are both human. But was Judas Jesus’ best friend who carried the lot for Jesus to be who he became to be?
ellauri334.html on line 297: Judas doesn’t get the credit he deserves. Without Judas there’s no betrayal. Without the betrayal there’s no Passion. Without the Passion there’s no crucifixion. Without the crucifixion there’s no resurrection. And without the resurrection there’s no hope. I’m grateful for Judas.
ellauri334.html on line 306: Since the Greek Empire ruled the region well before the Roman Empire, even during the times of the Roman Empire in the Israel of two thousand years ago, Greek was still used as a common language and a trade language, in a way like English is in Africa.
ellauri334.html on line 321: Just like present day Christians who betrayed Jesus/ holy spirit and moving away from Christ. They forgot the concept of the kingdom of God and usi… (more)
ellauri334.html on line 326: First of all, the writers did not “create” names for the people that interacted with them and the Christ. So the suggestion that the use of the name “Judas” was designed to develop hatred for Jews, is bogus.
ellauri334.html on line 338: Anyway….I have never been able to figure how it’s anyone’s responsibility for what happened to Jesus, other than G-d himself….This was his plan…..and he put it into action…How come he is never blamed….I blame him…
ellauri334.html on line 341: Most Jewish people do not think about Jesus of Judas or other New Testament figures. In fact they pretty much have completely ignored them for the two thousand years since the New Testament was written. If you ask them about Judas they would say some version of “no opinion.”
ellauri334.html on line 346: Why all the hate for Judas Iscariot? Without him there is no end to the story, no last supper (it's just another boys night out), no dying for our sins, no resurrection. He is vital to the prophesy.
ellauri334.html on line 349: Why do the Jews absolve themselves of any responsibility for the Crucifixion of Christ?
ellauri334.html on line 359: Are the Pharisees the ideological forefathers of today's Orthodox Jews?
ellauri335.html on line 119: Ensin ajattelin, että tämä on varmaan joku huijaus, mutta sitten se kuitenkin näytti vähän aidolta ja kun siinä oli Disneyn näköinen logo niin klikkasin. Halusin nähdä, mitä siitä seuraa. Minulla on 8-vuotias tytär, joka rakastaa laulamista ja näyttelemistä ja hänen suurin haaveensa on tulla tubettajaksi, kertoo perheenäiti, joka ei halua nimeään juttuun. Is your child the youtuber you want her to be? Come to Hotel Kämp and pay thousands of dollars for nothing if you are a wannabe!
ellauri335.html on line 494: "Health workers and civilians should never have to be exposed to such horror, and especially while inside a hospital," he said on social media platform X. What does he know, and WHO is he to make such allegations.
ellauri336.html on line 305: The parts of the body that are considered ervah (private because they are potentially sexually-attractive) are alluded to in Shir HaShirim (Song of Songs). This includes the hair as perverse 4:1, “You are beautiful, my love, you are beautiful. Your eyes are like doves, your hair inside your kerchief is like a flock of goats that stream down from Mount Gilead” (Brachos 24a). Of course, the details of different types of ervah differ. For example, a woman’s singing voice is considered private in halacha but not her speaking voice. Similarly, uncovered hair is considered private for a married woman but not for a single woman. (It’s also not retroactive; married women don’t have to hide photos of themselves from before they were married.)
ellauri336.html on line 310: The Rabbis asked Kimchis what she had done to merit having seven sons serve as Kohein Gadol (High Priest). She responded that the beams of her house never saw her with her hair uncovered. While the Rabbis rejected her hypothesis (because many other women have acted likewise), the extent to which she observed this law is still presented as an example of meritorious behavior (Yoma 47a; see Yerushalmi Megilla 1:10 for the accepted opinion as to the merit of Kimchis);
ellauri336.html on line 312: Rabbi Akiva once fined a man 400 zuz (an exorbitant sum) for uncovering a woman’s hair in public. The man subsequently demonstrated that the woman did not hesitate to uncover her own hair in public but Rabbi Akiva refused to reduce the fine saying that the woman’s willingness to uncover her own hair does not give the man license to do so (Baba Yaga Kama Sutra 8:6).
ellauri336.html on line 318: The fact that there may be such a source is hardly a “slam-dunk” in favor of head-shaving for a variety of reasons. The Talmud in several places either implies or states explicitly that the practice of women is not to shave their heads. For example, Eiruvin 100b says that one of the “curses of Eve” is that women grow their hair long, while Nazir 28b says that a man can cancel his wife’s vow to shave her head if he finds it unattractive. Furthermore, the Shulchan Aruch expressly prohibits women from shaving their heads (YD 182:5). The Zohar, while important, is not a halachic work so ruling from when it contradicts the Talmud or works of halacha is not a simple thing, and Hasidic communities act differently in such a situation than non-Hasidic communities. So this matter goes beyond merely acting leniently vs. acting stringently. (There are also those authorities who say that that’s not even what that Zohar means.)
ellauri336.html on line 320: This is not even the practice of all Hasidic communities. There are some Hasidic sects where the leadership may consider it obligatory for their adherents, others where it may be an optional practice, and still others where it may be virtually unheard of.
ellauri336.html on line 323: For more information, see The Tzniyus Book by Rabbi Abramowitz, available on Amazon.
ellauri336.html on line 342: The latter; one who substitutes for an incapacitated Kohein Gadol is also considered a Kohein Gadol. If the ones who had served had died, she wouldn’t have been asked about her merits!
ellauri336.html on line 368: The other point I’d like to make is that a woman’s hair is cited (somewhere,) as her crown. After she is married, the beauty of her hair is only available for her husband to see. This helps makes her seductive to him. I also have to say that I can’t imagine having an intimate relationship with a woman with a shaved head as I have referenced in the previous paragraph.
ellauri336.html on line 372: From what I’ve heard, this practice started in Europe generations ago, where Jewish women were targeted.(attacked/kidnapped) By having their head shaved under their head covering it made them less attractive for potential attackers. I’m not sure of the source of this information, though most of my father’s family, shave their heads.
ellauri336.html on line 376: If it is expected that married women are to cover their hair because it might be considered sexually attractive, then why would it be acceptable for a woman’s hair to remain uncovered prior to marriage? Would that not be tempting for others to see their hair? Also, are married women able to have their hair uncovered in the home, then?
ellauri336.html on line 384: I’m an American born Muslim woman and I see many similarities of Jews with Islam as there are a lot of intersections of all three monotheistic faiths. I do not believe in covering my hair, but if one were to look at Nativity sets that are displayed during Christmas and look at Christian nuns habits we will observe a modesty all three faiths have in common. I notice more people objecting to women that choose and I use that word loosely, to observe modesty than to object to women or men that show little in clothing modesty..it is very subjective anyway on what is considered modest. Also, it seems the people who take it upon themselves to enforce these rules are committing a greater sin of being cruel and punitive. Where is the mercy and love all religions preach?
ellauri336.html on line 388: Shouldn’t a married woman retain her “alluring” hair to continue to be alluring to her husband? Surely it’s the moral responsibility of men to suppress any lust for married women.
ellauri336.html on line 396: Thanks for your comment, Marilyn. To clarfiy – Jewish law DOES require men to control themselves. They’re supposed to control their eyes, their words and their thoughts. The poor buggers just can't live up to it. But we see the concept as a partnership – men and women are each meant to do their part to be appropriate.
ellauri336.html on line 404: My five year old daughter caught a glimpse of the part in Unorthodox where Esty’s hair was shaved and she had a visceral reaction to it. She wondered why Esty’s hair all had to be shaved off? Couldn’t they just leave some on top for her? Interesting the unedited reactions and feelings of children.
ellauri336.html on line 408: Its a control thing. Just like many extreme religions, women basically are property to their husbands. This is also part of the mind washing of their new reality of being a wife/mother because now that is all they are on earth for.
ellauri336.html on line 412: I don’t think it’s a control thing for everyone. There are plenty of women who don’t
ellauri336.html on line 417: I completely disagree. I CHOSE to “up my observance level game” all on my very own. I dress more modestly and never leave the house with my hair uncovered. My husband and kids are supportive of my “modern orthodox” observance level even though they do not share it. No one, but NO ONE forced this on me…I don’t shave my head but I would if I had the guts to. I just find my hair annoying.. 🙂
ellauri336.html on line 421: I hear you. It certainly feels that way no matter how often we are told it is not. I guess a lot of anger and confusion grew in me from being that 9 year old girl reading the line ‘ thank G_d we were born men not women’ in a prayer book. I have never forgotten it 🙁
ellauri336.html on line 425: I addressed this challenging prayer here https://jewinthecity.com/2018/11/how-i-deal-with-thank-you-for-not-making-me-a-woman-shelo-asani-isha-blessing/
ellauri336.html on line 432: Thank you for such a thorough answer – sincerely appreciated!
ellauri336.html on line 511: So if someone has several sons and they all become K”G, would that not mean that either at least some or most of them died in her lifetime, or they became tamei while serving as K”G? How could either of those scenarios be considered a sachar for her tznius? Not trying to be disrespectful – I am having real difficulty understanding the positive aspect of this quote in the Gemarah, when obviously something not so good had to have occurred in order for Kimchis to have so many sons who served in that capacity within her lifetime.
ellauri336.html on line 513: They didnt die. The gemara relates that twice on yom kippur (2 different years) the kohen gadol (her son) had to leave the beis hamikdash, and in the process became tamei requiring his brother to take over. That would account for at least three of her sons serving as kohen gadol with none dead. The story the gemara relates as to how the KG became tamei is not a negative either. The spittle of a non jew landed on him.
ellauri336.html on line 580: Greta Thunberg's comments rang of empty words and absolute nothingness for most people on Twitter, who pointed out that she wasn't taking a stand in the Israel-Palestine conflict.
ellauri336.html on line 583: Thunberg on Twitter wrote how “I am not “against” Israel or Palestine. Needless to say I’m against any form of violence or oppression from anyone or any part,” while condoning the violence.
ellauri336.html on line 584: To be crystal clear: I am not “against” Israel or Palestine. Needless to say I’m against any form of violence or oppression from anyone or any part. And again – it is devastating to follow the developments in Israel and Palestine.— Greta Thunberg (@GretaThunberg) May 11, 2021
ellauri336.html on line 586: Her comments, however, rang of empty words and absolute nothingness for most people on Twitter, who pointed out that she wasn’t for starters, taking a stance, and while condoning violence was not mentioning how there was a power imbalance. Some even pointed out the quote “If you are neutral in situations of injustice, you have chosen the side of the oppressor,” by Bishop Desmond Tutu.
ellauri336.html on line 588: "The darkest places in hell are reserved for those who maintain their neutrality in times of moral crisis."~Dante— Farzan Tufail
ellauri336.html on line 594: Thank goodness: Climate change alarmist and darling of the international liberal media Greta Thunberg has, at long last, weighed in on the conflict between Israel and Hamas. In a social media post published Friday morning, Thunberg held up a sign that read, “Stand with Gaza,” while writing: “Today we strike in solidarity with Palestine and Gaza. The world needs to speak up and call for an immediate ceasefire, justice and freedom for Palestinians and all civilians affected.”
ellauri336.html on line 602: Yet Thunberg apparently does not have any problem with being silent while people and families are being slaughtered. Because nowhere in any of her social media feeds did she say a word about the attacks on Israel. The young activist did not offer a specific thought or a prayer for any of the innocent civilians targeted in Hamas’s brutal attacks nor condemn its use of violent terrorism. She couldn’t even spare a syllable for the Israeli babies that were killed by Hamas terrorists! Let alone poor unborn men in the cervices of Israeli girls!
ellauri336.html on line 608: But to do that without even sparing a thought for the Israeli victims shows a shockingly one-sided ignorance at best — and a lack of value for specifically Jewish lives at worst.
ellauri336.html on line 612:
Texas’s burgeoning fossil fuel production spells 'disaster’ for climate activists.
ellauri336.html on line 614: Tämä "uutinen" on vuodelta 2019, ennen pandemiaa. The state – which leads the way as US output of oil and gas is forecast to rise 25% in the next decade – is intensifying its production pipeline by pipeline. In the same month that Greta Thunberg addressed a UN summit and millions of people took part in a global climate strike, lawmakers in America’s leading oil- and gas-producing state of Texas made a statement of their own.
ellauri336.html on line 616: Texas’s Critical Infrastructure Protection Act went into effect on 1 September, stiffening civil and criminal penalties specifically for protesters who interrupt operations or damage oil and gas pipelines and other energy facilities. Within a couple of weeks, two dozen Greenpeace activists who dangled off a bridge over the Houston ship channel became the first people charged under the new law, which allows for prison sentences of up to 10 years and fines of up to $500,000 for protest groups.
ellauri336.html on line 620: The new Texas law is emblematic of the unyielding loyalty of conservative lawmakers to the fossil fuel industry in a state stacked with influential climate science deniers or sceptics such as the US senator and former Republican presidential hopeful Ted Cruz and which named a pipeline tycoon to its parks and wildlife conservation commission.
ellauri336.html on line 622: With kindred spirits in the Trump White House, Texas is now intensifying its support of the fossil fuel industry and, pipeline by pipeline, literally laying the groundwork for production to ramp up even more in the next decade.
ellauri336.html on line 624: The scale of new production is “staggering”, according to an analysis by Global Witness, a campaign group, with Texas leading the way as US output of oil and gas is forecast to rise by 25% over the next decade. This makes it a “looming carbon timebomb”, the group believes, in a period when global oil and gas production needs to drop by 40% to mitigate the worst impacts of the climate crisis.
ellauri336.html on line 625: “The sheer scale of this new production dwarfs that of every other country in the world and would spell disaster for the world’s ambitions to curb climate change,” the report states.
ellauri336.html on line 632: “Having some kind of wild west boom going on in Texas where it’s every man for himself drilling as quickly as possible and trying to pull the stuff out of the ground in a kind of frenzy, that’s just the precise opposite to what should be going on,” said Lorne Stockman, a senior research analyst at Oil Change International, a clean energy advocacy group.
ellauri336.html on line 634: While there are some indicators of a slowdown in the growth rate, Chevron’s president of North American exploration and production, Steve Green, told an industry event in October that the oil major sees a “boom boom boom kind of economy” with a “long, healthy pace of activity in the Permian and Texas for decades to come”, Bloomberg reported.
ellauri336.html on line 636: The Permian’s fortunes are not dependent on the whims of one or two dominant companies – there are hundreds of operators, from tiny independents to huge multinationals such as Chevron, ExxonMobil, BP, Shell and ConocoPhillips, many of the corporations which, as the Guardian has reported, are behind a large proportion of the planet’s carbon emissions and are poised to flood markets with an additional 7m barrels per day over the next decade.
ellauri336.html on line 640: “It has not been a gradual growth. It’s been the type of growth that puts such a strain on the community that we’re unable to keep up with what we need to handle the crowds, the influx. Our housing shortage is really epidemic. It puts a burden on our school districts. We need teachers but we can’t bring teachers in because we have no place for them to stay,” Collins said.
ellauri336.html on line 642: A report last May by the Environmental Integrity Project, a not-for-profit group, cited a lack of air quality monitoring in west Texas, with only one station to track sulphur dioxide levels, and limited regulatory oversight which relies on companies to self-report unauthorised emissions.
ellauri336.html on line 648: A spokeswoman for the Texas Oil and Gas Association, a trade group, did not respond to a request for comment on how the industry plans to improve air quality in the Permian. Its president, Todd Staples, has said that its members “are accomplishing emissions progress through voluntary programmes, innovations and efficiencies”.
ellauri336.html on line 654: “We’re facing a massive wave of fossil fuel facilities that we’ve never seen before,” said Rebekah Hinojosa, a local organiser with the Sierra Club, a national environmental group. “The lifeblood of those communities is nature, ecotourism, shrimping, fishing, dolphin watch tours. Having a massive fossil fuel industry is not compatible.”
ellauri336.html on line 656: Will Texas have a political shift that might empower Democrats at some stage who might be more willing to think about restraining the growth of the oil sector, if not reversing it?” said Joshua Busby, an associate professor of public affairs at the University of Texas at Austin and senior research fellow at the Center for Climate and Security. NOPE.
ellauri336.html on line 658: Busby hopes natural disasters might accelerate change by altering the economic equation. Fortunately, man made disasters in Ukraine and Israel work just the opposite. The Gulf coast’s vulnerability to storms potentially made more severe by global heating – such as Harvey, which flooded much of the Houston area in 2017 - could damage ports, refineries and petrochemical plants, erode financial markets’ enthusiasm for fossil fuel investments, hurt companies’ bottom lines and push climate concerns higher up the priority list for voters in traditionally conservative suburban and rural areas. Small hope.
ellauri336.html on line 660: Collins doubts that a radical transformation is imminent. “We have climate change deniers running the government. So there’s really no benefit to them in restricting drilling if they think that the energy that is produced outweighs the risk,” he said.
ellauri338.html on line 52: Schelling was elected president in 1991, and, in his presidential address “Some Economics of Global Warming” (1992), he advanced an argument in favour of a large carbon footprint as a deterrent for those with a smaller one. Talk softly but carry a big parabellum.
ellauri339.html on line 32: It looks like we don't have any episode list for this title yet. Be the first to contribute.
ellauri339.html on line 293: Debout ! les forçats de la faim ! Seisomaan! nälkävangit!
ellauri339.html on line 312: Allumons notre grande forge ! Sytytetään mahtava takomomme!
ellauri339.html on line 586: (Who Dies for) Peace in Ukraine? As a brokered peace looks more inevitable, the question is why it took so long. Kyiv, Ukraine, September 20, 2022: President Of Ukraine Volodymyr,
ellauri339.html on line 589: The writing is on the wall. An op-ed in the New York Times entitled “I’m a Ukrainian, and I Refuse to Compete for Your Attention” summed things up nicely: A media junket the author’s friend had been organizing to Ukraine was canceled. The T.V. crew instead left for the Middle East.
ellauri339.html on line 595: Fast-forward to 2023, and the story is different. Earlier this month NBC News quietly released a report that said U.S. and European officials broached the topic of peace negotiations with Ukraine, including “very broad outlines of what Ukraine might need to give up to reach a deal with Russia.” NBC said “the discussions are an acknowledgment of the dynamics militarily on the ground in Ukraine and politically in the U.S. and Europe.” They began amid concerns that the war has reached a stalemate and about the ability to continue providing open-ended aid to Ukraine.
ellauri339.html on line 599: This comes as Time is reporting Zelensky’s top advisers admitted the war is currently unwinnable for Ukraine. Things look a bit better from the point of view of Ukraine commander-in-chief General Valery Zaluzhny, who believes the war is only at a stalemate. "It's now a battle of inches," say American sources quietly.
ellauri339.html on line 601: Americans will be forgiven if they never hear this bad news, never mind be surprised by it if they did. The narrative which drove sports teams to wear blue and yellow patches and E Street Band member Steve Van Zandt to paint his guitar the Ukrainian colors was simple. Amidst a flood of propaganda, the story was always the same: Ukraine was pushing back the Russians with weapons provided by a broad range of agreeable NATO benefactors. Between Ukrainian jet fighter aces with improbable kill ratios to patriotic female sniper teams with improbable hair and makeup, Russia was losing. It would be a difficult but noble slog for “as long as it takes” to drive the Russians out.
ellauri339.html on line 603: Any talk about peace was insulting to Kiev, fighting for its survival and all. Meanwhile, Zelensky at first flew around the world like the antichrist Bono, procuring weapons while showing off his man-to-man relationships with celebrities. (Now desperate, Zelensky is claiming Russia, Iran, and North Korea sponsored Hamas’s attack on Israel as he tries to rustle up support.)
ellauri339.html on line 607: It’s as compelling as it is untrue. Any thoughtful analysis of the war showed it to be, from early days, a war of attrition at best for the Ukrainian side. While the U.S. could supply nearly bottomless cargo planes full of weapons and munitions, right up to the promised F-16 fighter-bombers and M1A tanks, it could not fill the manpower gap. Any appetite for American troop involvement was hushed up early in the fight. Russia could do what she had always done at war: hunker down
ellauri339.html on line 610: But the most predictable factor leading to quiet U.S. moves toward some sort of “peace solution” in Ukraine is as predictable as the battlefield results. There is unease in the U.S. government over how much less public attention (despite the propaganda) the war in Ukraine has garnered since the Israeli–Hamas conflict began more than a month ago. Combined with a new Speaker of the House seeking to decouple aid to Israel from aid to Ukraine, officials fear that shift could make securing additional funds for Kiev difficult.
ellauri339.html on line 618: Nevertheless, the fickle attention of America shifted to the Middle East just as things started to look more and more like static WWI trench warfare in Ukraine. It was a hard act to follow, but something always follows nonetheless (the same calculus works for natural disasters and mass shootings, which are only as mediagenic-good as the next one coming.) Over 41 percent of Americans now say the U.S. is doing too much to help Kiev. That’s a significant change from just three months ago when only 24 percent of Americans said they felt that way.
ellauri339.html on line 620: Ukraine, like Israel, owes most of its continued existence to American weaponry. However, despite the blue and yellow splattered on social media at present, Ukraine does not have anywhere near the base of support Israel does among the American public and especially within the American Congress. The terms for resolving the war will be dictated to Kiev as much by Washington as they will be by Moscow, as with Crimea a few years ago. The end will be quite sad; Russia will very likely solidify its hold on Donbas and the Crimea, and achieve new territory to the west approaching Kiev, roughly 20 percent of Ukraine. Ukraine will be forced to set aside its goal of joining NATO even as the U.S. takes a new stand on its western border with Poland.
ellauri339.html on line 622: It is all something of a set piece. America has an old habit of wandering into a conflict and then losing interest. “We have your back” and “we will not abandon you” join “the check’s in the mail” and “I’m from the government and I’m here to help” among joking faux reassurances. Our proxies seem to end up abandoned and hung out to die. As in Iraq and Afghanistan, never mind Vietnam before that, what was realized at the end could have most likely been achievable at pretty much anytime after the initial hurrahs passed away. It is sad that so many had to die to likely see it happen in 2023.
ellauri339.html on line 628: Peter Van Buren is the author of We Meant Well: How I Helped Lose the Battle for the Hearts and Minds of the Iraqi People.
ellauri339.html on line 630: Become a Member today for a growing stake in the conservative movement.
ellauri340.html on line 63: English novelist George Eliot (1819 - 1880), pseudonym of Mary Ann Evans, poses for a photograph. No joo... Oli se kuitenkin huisin karismaattinen. Ihaa. Hehe. ellauri340.html on line 103: Christopher Lasch (1. kesäkuuta 1932 Omaha – 14. helmikuuta 1994 Pittsford) oli yhdysvaltalainen historioitsija, moraalifilosofi ja yhteiskuntakriitikko, joka toimi historian professorina Rochesterin yliopistossa. Lasch pyrki käyttämään historiaa välineenä tuodakseen esiin sen, kuinka laajalti amerikkalaisyhteiskunnassa merkittävät julkiset ja yksityiset instituutiot heikensivät perheiden ja yhteisöjen toimivaltaa ja riippumattomuutta. Hän pyrki luomaan historiatietoisen yhteiskuntakritiikin, joka voisi auttaa amerikkalaisia käsittelemään hillitöntä konsumerismia, köyhtymistä ja sitä, mitä hän kutsui tunnetuksi tulleella termillään "narsismin kulttuuri".
ellauri340.html on line 108: Lasch esitti, että yhteiskunnallinen kehitys 1900-luvulla (esim. toinen maailmansota ja sitä seurannut kulutuskulttuurin nousu) sai aikaan narsistisen persoonallisuusrakenteen, jossa yksilöiden hauraat minäkäsitykset olivat johtaneet muun muassa sitoutumispelkoon ja pysyvien suhteiden välttelyyn (sisältäen uskonnon), ikääntymisen pelkoon (eli 1960- ja 1970-lukujen nuorisokulttuuri) sekä maineen ja julkisuuden rajattomaan ihailuun (jota elokuvateollisuuden seuraajana ruokki lähinnä televisio). Hän väitti lisäksi, että tämä persoonallisuustyyppi sopi mainiosti työelämän rakenteellisiin muutoksiin (esim. Yhdysvaltain maatalouden ja teollisuuden supistumiseen ja "informaatioajan" syntymiseen). Tis-mal-leen! Kuin suutarin sormi sian pilluun!
ellauri340.html on line 114: Onnistuneelta vaikuttaneen vuoden 1992 syöpäleikkauksen jälkeen Laschilla diagnosoitiin jälleen etäpesäkkeinen syöpä vuonna 1993. Hän kieltäytyi kemoterapiasta ymmärrettyään sen antavan vain vähän lisää elinaikaa sekä arvioituaan sen vievän energiaa, jota hän tarvitsi kirjoittamisen ja opettamisen jatkamiseen. Eräälle asiantuntijalle hän kirjoitti: "Minä halveksin pelkän elämisen vuoksi elämään takertumista, mikä tuntuu amerikkalaisessa mielenlaadussa niin syvälle juurtuneelta." Lasch kuoli 61-vuotiaana syöpään kotonaan Pittsfordissa New Yorkissa 14. helmikuuta 1994. Oikein Lasch! Täällä GAL-TAN nelikentän lounaisnurkassa on vielä tilaa yhdelle joka ei käytä Rexonaa!
ellauri340.html on line 347: Ennen CCA:n hyväksymistä joissakin kaupungeissa oli jo järjestetty julkisia poltatuksia ja sarjakuvien kieltoja. Oklahoma Cityn, Oklahoman ja Houstonin Texasin kaupunginvaltuustot hyväksyivät rikos- ja kauhusarjakuvat kieltävät säädökset, vaikka Los Angelesin piirikunnan yritys Kaliforniassa katsottiinkin tuomioistuimissa perustuslain vastaiseksi.
ellauri340.html on line 539: Kun sota kiihtyi 90-luvun alussa, tällä arch-solipsistilla oli vähän mahdollisuuksia toimia välittäjänä. Mutta hän kuitenkin kirjoitti siitä. Vuonna 1995 hän matkusti Serbiaan matkalla, joka kerrottiin A Journey to the Rivers -kirjassa (alaotsikkona "Justice for Serbia"), kirjassa, joka alun perin kirjoitettiin artikkelisarjana Süddeutsche Zeitung -sanomalehteen. Matkakertomus ei poikennut niinkään Handken jo omaksumista menetelmistä, joten kirjailija matkustaa ympäri Serbiaa, näkee, mitä hän haluaa nähdä, eikä näkemättä mitä ei, antautuen "alkumaailman, joka ilmestyi tuntematon sivilisaatio." Reaktio kirjaan oli välitön ja intensiivinen – kriitikot ja kirjailijat arvostelivat sitä jyrkästi. Kirjaan sisältyi vastaus hänen kriitikoilleen, joka otti tehtäväkseen hänen mielestään länsimaisessa mediassa Serbian vastaisena ennakkoasenteena: "Mitä tietää, kun ylivoimainen verkkoverkosto tuottaa vain tietoa, ei sitä tietoa, jota voi tulla. olla vain oppimisen, havainnoinnin ja oppimisen kautta?"
ellauri340.html on line 562: Tämä pitää paikkansa myös The Fruit Thiefissä. Siinä on jotain loistavaa, joka näyttää myös erottamattomalta kirjoittajan tahallisesta tietämättömyydestä. Siellä täällä Handke vihjaa vastustaakseen Länsi-Euroopan jatkuvasti kiihtyvän informaatiokulttuurin huomionhukkaa, jota hän niin halveksii: ”Sinä hallitset sillä välin. Älä anna niiden viedä sinulta! Sillä välin, välissä, asioita tapahtuu, muotoutuu, kehittyy, syntyy." Mutta sillä välin ylestyessään Handke väittää solipsismiin, joka löytää omaperäisyyttä itsensä hemmottelussa. Toisin kuin hänen aikaisemmat teoksensa, jotka pohjautuvat arjen brutaaleihin totuuksiin, The Fruit Thiefin hermeettisyys on vähemmän saavutettavissa ja paljon elohopeampaa. Kertojan ajatusten virrassa eksyneen Handken romaanin vuoksi on vaikea tietää, missä ajatus alkaa ja toinen päättyy, ja alkaa pohtia, onko se tarkoitus: romaani on hyvässä ja pahassa tutkimusta teossa. eristetty luovuus, taiteilija, joka on jättänyt maailman lopullisesti taakseen.
ellauri340.html on line 569: Peter Handke, winner of the Nobel Prize for Literature, niftily stops just short of outright denials of the Serb genocide of Bosnia’s Muslims. And the Israelis on the Gaza strip!
ellauri340.html on line 578: Salman Rushdie has not won the Nobel Prize for Literature, although he has had champions who say that he should win the prize due to his popularity and critical acclaim. The prize is highly competitive, with authors all over the world in mid- and late career stages being eligible. Even those like Salman whose career is practically over. Kolmantena jonossa hiihtää David Schurman WALLACE. Kollaashistakin näkyy että myös hän on kusipää.
ellauri340.html on line 659: for_Gaming_%2816863422875%29.jpg/440px-Razer_OSVR_Open-Source_Virtual_Reality_for_Gaming_%2816863422875%29.jpg" />
ellauri341.html on line 151: Heinrich Grüber leistete am 12. August 1938 den Treueid auf den Führer und passte sich an, indem er amtliche Schreiben mit der Grußformel „Heil Hitler“ unterzeichnete. Nach Ansicht seines Sohnes Hartmut Grüber haben erst die Erlebnisse im Konzentrationslager und des 20. Juli 1944 seines Vaters Denken endgültig von der in seinen Kreisen hergebrachten Auffassung vom ‚Nationalen‘ wegbewegt.
ellauri341.html on line 164: Im Juli 1944 bekam der SS-Offizier Kurt Becher von Himmler den Auftrag, mit Kasztner zu verhandeln. Bald darauf verhandelten auch SS-Leute mit dem Vertreter der jüdischen Hilfsorganisation in der Schweiz. 318 ungarische Juden kamen selbst im August 1944 noch auf diese Weise in die Schweiz. Der ursprüngliche Zug erreichte erst im Dezember 1944 die sichere Schweiz mit dann noch 1.670 Passagieren. Bis Juli 1944 waren bereits 437.000 der rund 800.000 ungarischen Juden in Güterzügen unter unmenschlichsten Bedingungen nach Auschwitz deportiert worden, wo die meisten sofort vergast wurden.
ellauri341.html on line 217: Bivolaru perusti MISA-lahkon (Movement for Spiritual Intergration into the Absolute) Romaniassa 1990-luvun alussa. Hän oli paikallisen kommunistihallinnon vainon kohde, jota kansainväliset ihmisoikeusjärjestöt pitivät poliittisen järjestelmän uhrina.
ellauri341.html on line 330: Das änderte sich mit der zunehmend bedrohlichen Lage der Juden in Deutschland. Man entwickelte einen Vorschlag des Leiters der politischen Abteilung der Jewish Agency for Palestine Chaim Arlosoroff an den deutschen Generalkonsul in Jerusalem Heinrich Wolff vom April 1933 weiter. Das war inzwischen von Pinchas Ruthenberg, dem Gründer der Palestine Electric Company, weiterentwickelt worden und wurde im Juli 1933 von Werner Senator der zionistischen Exekutive in London vertraulich mitgeteilt. Vermögen von Juden in Deutschland sollte durch eine Treuhandgesellschaft aufgelöst werden und über eine Liquiditätsbank, die von Aktionären außerhalb Deutschlands gegründet werden sollte, nach Palästina transferiert werden. Der Treuhandfonds zahlte in die Bank ein, die wiederum Schuldverschreibungen an Juden im Ausland ausgab, die dafür ausländische Devisen erhielten. Die deutsche Regierung sollte eine Transfergarantie für Zinsen und Tilgungen der Schuldverschreibungen übernehmen. Als Ausgleich sollte die Bank aus dem zurückgelassenen Vermögen der Auswanderer finanzierte deutsche Exporte in die neuen Heimatländer der jüdischen Auswanderer unterstützen.
ellauri341.html on line 346: Der Vertrag wurde von etwa 50.000 bis 60.000 jüdischen Deutschen genutzt, zum geschätzten Preis von 140 Millionen ℛℳ wurden Waren und Güter exportiert, wodurch entsprechende Zahlungen der Importeure in Palästina-Pfund zusammenkamen. Ab 1937 blockierten die britischen Behörden wegen des arabischen Aufstands zunehmend die Ausführung. Mit Kriegsbeginn 1939 war der Devisentransfer (obwohl bis 1941 formal zulässig) nicht mehr möglich.
ellauri341.html on line 358:
ellauri341.html on line 526: Carl Sauerin ehdottama ja Lewis Binfordin ja Kent Flanneryn mukautettu demografinen teoria olettaa yhä istuvampaa väestöä, joka laajeni yli paikallisen ympäristön tukikyvyn ja vaati enemmän ruokaa kuin pystyttiin keräämään. Erilaiset sosiaaliset ja taloudelliset tekijät kuten isomahaisuus lisäsivät ruoan tarvetta.
ellauri342.html on line 329: Keijo Kullervo Kalske (February 28, 1912, Lahti, Finland – January 26, 1977, Helsinki, Finland) was a Finnish actor. Kalske, who worked as a police officer in Kotka before his film career, had performed occasionally at Kotka City Theater. Bulky and broad-shouldered, the 186-centimeters-tall Kalske was often seen on stage and in films in the roles of a soldier, a police or a guard, who he was perfectly fit to interpret with professionalism due to his police background. ellauri342.html on line 404: Longest laugh: Dr. Scott set a world record by laughing for 40 minutes straight.
ellauri342.html on line 417: Ugly Sweater Day. Every third Friday of December (December 15), people all over the nation trade their casual garments for something more festive for Ugly Sweater Day. Whether you find a hidden gem to wear, or you make your own, one things for sure — this holiday will certainly have you laughing all day long!
ellauri342.html on line 450: Thrown into a cell for rape, Heitettynä selliin raiskaajana,
ellauri342.html on line 491: You long for crumpled 'kerchiefs, notes Kaipaat rutistettuja nästyykejä, sekavia
ellauri342.html on line 494: Long for colors on your dresses, Kaipaat mekkoihisi värejä,
ellauri342.html on line 538: Steal, for an hour, now and then, Silloin tällöin hipsivät
ellauri342.html on line 542: Then fold it in your heart for unapparent, Pane se pimppuusi ja polta,
ellauri342.html on line 574: Rakas rakas rakas on Toivo Kärjen ja Metro-tyttöjen kappale. Ei sitä herra Tisch kyllä laulanut. Sensijaan se levytti Tevjen Sunrise, sunset schlaagerin. In 1981, Fisher wrote an autobiography, Eddie: My Life, My Loves, jossa se tuuletti 5 vaimoaan. He wrote another autobiography in 1999 titled Been There, Done That. The latter book devotes little space to Fisher's singing career, but recycled the material of his first book and added many new sexual details that were too strong to publish before. Upon the book's publication, his daughter Carrie (tämä Leija) declared: "I'm thinking of having my DNA fumigated." No nyt on Leijakin jo vainaja. Se existoi enää hologrammina.
ellauri342.html on line 578: Mamie Stoverin kapina on William Bradford Huien vuonna 1951 julkaisema romaani mississippiläisestä nuoresta naisesta, joka menee Hollywoodiin näyttelijäksi. Prostituutioon ajautuneena hän muuttaa Honoluluun, työskentelee bordellissa ja ottaa sen haltuunsa, haastaa prostituoituja koskevat rajoitukset sen jälkeen, kun USA:n asevoimat on kasattu saarelle, ostaa kiinteistöjä ja hänestä tulee varakas sodan voittaja (war profiteer).
ellauri344.html on line 34: The problem with socialism is that before long you run out of other people's money. (Margaret Thatcher)
ellauri344.html on line 259: Jews without Money was an immediate success and was reprinted 25 times by 1950. It was translated into 16 languages. It became a prototype for the American proletarian novel.
ellauri344.html on line 261: Jews without Money is set in a slum populated mainly by Jewish immigrants from Eastern Europe. The father of the hero is a Romanian-born painter who suffers from lead poisoning. When he falls from a scaffold, he is disabled and can no longer work. His business fails and the family is pushed into poverty. The mother has to seek work in a restaurant. Although he is a bright boy, young Michael decides he must leave school. On the final page of the book, the poor Jewish boy prays for the arrival of a Marxist worker's revolution that will emancipate the working class.
ellauri345.html on line 436: Rudolf Borchardt wurde als zweites Kind des ursprünglich jüdischen, 1864 evangelisch getauften Kaufmanns Robert Borchardt (1848–1908) und seiner ebenfalls konvertierten Frau Rosalie, geb. Bernstein (1854–1943), geboren. Er verbrachte die ersten fünf Lebensjahre in Moskau und zog 1892 mit seiner Familie nach Berlin. Da er im Gymnasium diskriminiert wurde, gab die Familie ihn in die Obhut des Gymnasialprofessors Friedrich Wittu, der ihn den an den Königlichen Gymnasien zunächst in Marienburg und später in Wesel am Niederrhein in den Traditionen evangelischen Lebens und der „Treue gegen den König“ erzog. Schon in dieser Zeit prägte ihn die Lektüre der Schriften Herders. 1895 machte er am Königlichen Gymnasium zu Wesel sein Abitur und begann im selben Jahr in Berlin ein Studium in Theologie, später studierte er klassische Philologie und Archäologie. Diese Studien setzte er 1896 in Bonn und Göttingen fort und studierte daneben noch Germanistik und Ägyptologie.
ellauri345.html on line 619: Herbstzauber in Lütjenburg - der illuminierte Lichterketten-Stelzenmann vor (und bei einem Regenschauer in) der Touristinformation in Lütjenburg mit vielen lustigen, bunten Luftballontieren für die Kinder! ellauri345.html on line 685: Kaikesta tästä huolimatta Daumer ei ollut ateisti. Hän kuvaili romanttista maailmankatsomustaan teistiseksi naturalismiksi tai harvemmin teistiseksi materialismiksi. Hänen teoksensa The Glory of the Blessed Virgin Mary, joka julkaistiin salanimellä vuonna 1841, osoittaa filosofisen ristiriidan, johon hän joutui. Työ johti läheisen ystävyyden päättymiseen Ludwig Feuerbachin kanssa. Vuonna 1850 hän sai jyrkän hylkäämisen Karl Marxilta, joka oli siihen asti myös ollut Daumerin partisaani. Syy Marxin lähtemiseen oli Daumerin teos Uuden maailmanajan uskonto. Yritys kombinatoris-aforistiseen perusasenteeseen. Marx näki tässä teoksessa "tyhmän talonpoikaidyllin", jonka "modernin maatalouden ja nykyaikaisten koneiden pitäisi kumota."
ellauri345.html on line 706: Juu pyhää henkeä ja kirkonmenoja ei enää tarvita kun on tää mainosten turvottama interweb ja suorasoittosarrjat. Mainoxet on korvanneet rukouxet ja siunauxet ja some kirouxet. Muuta moraalia ei tarvita kuin looking out for number one, markkinavoimat pitävät huolen lopusta. Jokainen pikku sielu haluaa 8 sekunnin julkisuutensa. Unelma on tulla pyhimyxexi eli julkkixexi, jollei suorastaan tule jackpot ja pääse oligarkkien olympoxen jäsenexi. Toivo ja unelmoi, ora et labora, niin kaikki on sulle mahdollista vielä tässä elämässä, joka valitettavasti on sun ainoa. Sää pystyt vaikka mahdottomaan, luota sydämmees vaan!
ellauri346.html on line 39: a person who uses unlawful violence and intimidation, especially against civilians, in the pursuit of political aims. War is not terrorism because it is legal and the perpetrators wear uniforms.
ellauri346.html on line 40: According to EU law, terrorist offences are acts committed with the aim of seriously intimidating a population, unduly compelling a government or international organisation to perform or abstain from performing any act. (No mention of lawfulness here, or uniforms. Stress is on the word 'unduly'.)
ellauri346.html on line 41: What is the meaning of terrorism in Oxford dictionary? The calculated use of violence or threat of violence to inculcate fear. Terrorism is intended to coerce or intimidate governments or societies in the pursuit of goals that are generally political, religious, or ideological. From: terrorism in The Oxford Essential Dictionary of the U.S. Military. Again, nothing to differentiate war from other terrorism. Civilians are not singled out. What's the use when wars always kill a lot of terrified civilians anyway.
ellauri346.html on line 179: Asiantuntijat uskovat, että Ruotsi saattaa olla uuden disinformaatiokampanjan partaalla, sillä jotkut ovat tulkinneet pääministeri Ulf Kristerssonin puheen siten, että Ruotsi tukee Israelin oikeutta tehdä kansanmurha.
ellauri346.html on line 200: Ruotsin Fojo Media Instituten faktantarkistus- ja disinformaatioohjelman projektipäällikön Andreas Önnerforsin mukaan ulkomaalaiset toimijat voivat hyödyntää Kristerssonin virusleipää ja johtaa uuteen disinformaatiokampanjaan, joka on suunniteltu edelleen vahingoittamaan Ruotsin etuja, kuten meneillään olevaa Naton jäsenhakemusta.
ellauri346.html on line 202: Logically Facts raportoi aiemmin Ruotsia vastaan suunnatuista disinformaatiokampanjoista kahden viime vuoden aikana. Verkkohuhut siitä, että ruotsalaiset sosiaalipalvelut sieppaavat ja syövät muslimilapsia, yhdistettynä Koraanin polttamiseen ovat ruokkineet hulluja muslimivastaisia tunteita Ruotsin hallituksessa ja johtaneet sen useihin salafi-jihadististen terroristiryhmien uhkauksiin.
ellauri346.html on line 204: "Yhdessä Ruotsin pääministerin väitetyn lipsahduksen kanssa mustakallovirusten leviäminen Ruåzissa sopii hyvin laajempaan syvästi polarisoituneeseen käsitykseen Israelin ja Palestiinan välisestä konfliktista ja Ruotsin kuvan nykyisestä heikkenemisestä", Önnefors sanoi. "Pääministeri on niin tyhmä että ihan itkettää "
ellauri346.html on line 208: – Men bevisligen har det inte varit korrekt lägenhet. Kvinnan är inte misstänkt för något brott och inte lägenheten heller. Hur ovanligt är det att polisen stormar in i fel lägenhet? – Jag har själv tjänstgjort på piketen i 15 år. Det inträffar, tyvärr, jag kan inte säga med vilket intervall. Men det är varken första eller sista gången det händer. Han fortsätter: – Jag har full respekt för att personen blir rädd. Det är självklart en av anledningarna till att vi har gjort vårt bästa att få dörren satt tillbaks. Förresten, Gabriella heter i verkligheten något annat. Jag vill minnas hon hette Zuleika.
ellauri346.html on line 250: Former Ukrainian MP Illya Kyva has been assassinated in Russia by Ukraine's SBU security service, law enforcement sources have told BBC Ukraine. - "How can I negotiate with a murderer like Putin? Setting aside that for a moment, how can I negotiate with the Russians? How can I debate about the people who reside in cities and villages that are occupied? We can't dictate where a person should live, what language they should speak, or which flag they should respect. Who are we to decide these things?" - Zelenskyy pointedly questioned.
ellauri346.html on line 252: Russians face a tough challenge. US government kept its word to Ukraine. 31 Abrams tanks from the USA have already arrived in Ukraine, they will go into battle "real soon". The Russians are preparing for tough times on the battlefield, that's almost certain. The Abrams might be the best tanks in the world. Colonel Martin O'Donnell, spokesperson for the US Army in Europe and Africa, also added that all Ukrainian tankers, who have been learning to operate Abrams in the USA and Germany for months, have also returned to their country. And this, along with ammunition and spare parts for M1A1 Abrams tanks.
ellauri346.html on line 254: Representatives of the ZSU claim that it might take some time before the Abrams tanks are dispatched to the battlefield. Consultations are ongoing as to exactly where to use the tanks to get the best effect in combat against Russian forces. And to ensure they are not lost before an opportunity for total liberation of the country arises.
ellauri346.html on line 257: American promise to deliver M1A1 Abrams tanks at the beginning of the year coincided with commitments from European countries to supply 2 German Leopard tanks. But it was the United Kingdom that was the first country to agree to send Western tanks to Ukraine,turning over its 2 Challenger tanks in January of this year. These performed excellently in battle, the Ukrainians praise them highly. Just like the Leopards, which dominate over the Russian machines. And let's not even start on the Abrams, considered the best heavy tanks in the world.
ellauri346.html on line 259: Ukraine has requested hundreds of Western tanks to aid in the success of the spring offensive. Winter is coming, it is just around the corner, and the Ukrainian forces have still not achieved a decisive breakthrough on the battlefield. Little progress is being made on the southern front (Zaporizhia), and unsuccessful maneuvers are taking place in the vicinity of Bakhmut. They also tried to repel the Russians' counterattacks in Kupiansk and Avdiivka, where intense fighting is still ongoing.
ellauri346.html on line 261: The lack of a breakthrough on the Russian lines is causing concern among Kyiv's supporters and raises questions about the future of international support. Since the start of Russia's invasion of Ukraine in February 2022, the United States has provided security assistance to the authorities in Kyiv valued at about $44 billion. This aid has few tangible effects, the Russians have not taken the capital and for more than a year they have notbeen even trying. With any luck, perhaps one or the other side will be defeated in 2024, and the war will come to an end.
ellauri346.html on line 263: For now, the Russians are facing a trial by fire in a confrontation with Abrams tanks, which they fear. Moscow even claimed that US tanks will not perform well in the east because they allegedly can't fight in the climate in Ukraine. However, these claims have not been confirmed by Western experts. They can even handle the cold, that's more than certain. Why, ypu can even sleep on them with the engines running.
ellauri346.html on line 265: Russians take the initiative: Bad news from Ukraine The Russian military has assumed the initiative in the areas of Kupyansk-Svatovo-Kreminna (located in the Luhansk and Kharkiv regions) and the Donetsk region. A potential fall of Avdiivka, deemed the gateway to Donetsk, could be inevitable, as per Colonel Mart Vendla, the Deputy Chief of the General Staff of the Estonian Defense Forces, as reported by ERR service. Vendla mentioned that rasputitsa, or the seasonal mud season, is slowly commencing in Ukraine, which will notably alter the battlefield conditions. "In the coming week or two, the weather impact will likely increase even more, causing serious disruptions in the use of heavy and armored vehicles this month and the next, until the ground freezes. Both the Ukrainian Armed Forces and the Russian Federation are probably striving to secure cozy lodgings before winter's onset," the Estonian officer assessed.
ellauri346.html on line 269: Stoltenberg's appeal for unrelenting military aid for Ukraine might be a reaction to difficulties faced by the U.S., which is presently unable to supply Kyiv with funds and equipment. This could also be due to the slight advancements made by Russia on the battlefield, or perhaps other factors exclusive only to high-ranking Alliance officials. Whatever the reason, the Norwegian's remarks have certainly created a buzz. Stoltenberg believes that the West should greatly support Kyiv's struggle against the invader and do everything possible at this stage to halt the Russians. The latter have regrouped following Ukraine's counteroffensive and are attempting to penetrate the front and launch assaults in several places, such as in Avdiivka, for instance.
ellauri346.html on line 271: No breakthrough at the front line yields advantages for Moscow. The NATO leader predicts that a new stage of the war is dawning, one that won't be easy for Ukraine. While he didn't elaborate, it's clear that the upcoming winter will prove to be challenging for Kyiv. Similar to previous winters, Ukrainians will wrestle with supply and equipment shortages. Yet, they've proven to be resilient in the past.
ellauri346.html on line 273: Jens Stoltenberg emphasized the importance of standing with Ukraine, as in marriage, "in both good and bad times." When asked about the situation on the front line and the strategy of Ukraine's Armed Forces, he refrained from sharing specifics. However, he did reveal that the commanders were deliberating on the current battle strategies. Might this indicate a shift toward a defense-only operation for the Ukrainians? The more we support Ukraine, the sooner the war will conclude - Jens Stoltenberg optimistically ended.
ellauri346.html on line 275: General David Petraeus, former CIA Director and supreme commander of the coalition forces in Iraq and Afghanistan, has expressed disappointment with the West's response to the conflict in Ukraine. He believes that Vladimir Putin might escape accountability for the invasion, and could even win the war, due to the hesitant actions of allies in Kyiv. General David Petraeus, a prominent U.S. Army commander for many years, made significant decision points with Bad Bush in Iraq and Afghanistan. He later led the CIA (from 2011 to 2012), and currently works as a military commentator.
ellauri346.html on line 277: Speaking with the BBC, the 71-year-old assessed the situation on the Ukrainian front and criticized Western countries sharply. This former officer believes that Western countries should be more assertive in supporting Kyiv and mobilizing to win the war in Ukraine. He pointed to the disappointing summer counteroffensive by the Ukrainian Armed Forces, highlighting the delay in armaments delivery and the inadequate amount of equipment sent to the east as significant issues.
ellauri346.html on line 279: According to his assessment, the West made its largest error a decade ago by not squashing Putin and his regime just like we did with Saddam and the Talibans. The annexation of Crimea and destabilization of Eastern Ukraine should have elicited a stern response from NATO and Western nations. It was at this juncture that Russia's president realized he could push boundaries further, culminating in the invasion. "Putin realized that he could avoid responsibility for the invasion of Ukraine because we did not take enough measures", the officer opined.
ellauri346.html on line 281: The West's error is its sluggishness in supplying equipment and weaponry to Kyiv, which General Petraeus believes should be done without restriction. Leopards, Abrams, cluster bombs, ATACMS missiles, nuclear missiles, or F-16 aircraft could have been beneficial for the Ukrainian military in the summer, but their delivery to the front line was late. Should this continue, Ukraine may not emerge successful from this war. Why? Because Russia is defending effectively, and capitalizing on the mistakes of Western capitalist nations, socialising their armour stuck in the rasputina.
ellauri346.html on line 283: According to NATO military doctrine, Ukraine will require advanced equipment such as atom bombs to penetrate Russia's robust defense, achieve air superiority, and secure a greater number of ground-based equipment. Only then will it be possible for Ukraine to drive out the aggressors. "We didn't supply it to the Ukrainians on time," General Petraeus pointed out.
ellauri346.html on line 285: Mr. Strangelove, former NATO Supreme Allied Commander Europe, recently voiced similar concerns. He chastised Western countries for their inadequate support of Ukraine in combat. He believes that there's a lack of political will to decisively defeat Russia, citing a dearth of advanced equipment, ammunition, and proper support.Why? Because the consequences of Putin's downfall in Russia are uncertain. Consequently, the current deadlock in the East is viewed as "beneficial and relatively safe" by the West.
ellauri346.html on line 294: Major crisis in Russia as they're facing an egg shortage and gigantic lines are forming. In Russia, ruled by dictator Vladimir Putin, there is a shortage of eggs. In Russia, ruled by dictator Vladimir Putin, there is a shortage of eggs. The regime-controlled Russian media, however, asserts that the crisis around egg shortage has been exaggerated, placing the blame on "stupid Ukrainians".
ellauri346.html on line 296: Finland detaches from Russia as concrete barriers appear. Finland cuts off from Russia. Concrete barriers have appeared. On Thursday, a group of close to 20 individuals, including cyclists, arrived at the first border crossing in the north in Kuhmo. An immigrant, part of a group of about thirty, disobeyed orders, mandating the use of tear gas by the guards. Witness accounts and reports from asylum seekers suggest that migrants only resort to bicycles for the last leg of their journey, in the Russian border zone. The dictator of the Saleist regime of Finland raised the alarm: "Beware of Russia". According to Suvi Alvri, before February 1918, Russia and Finland, neighboring countries, had "functional relations". However, relations have now deteriorated.
ellauri346.html on line 305: On Nov. 19, 2023, The Electronic Intifada, an online publication that focuses on Palestinian perspectives, claimed that a video showing Israeli children singing about the "annihilation" of Gaza had been shared, then deleted, on Israeli public broadcaster Kan News’ online platforms.
ellauri346.html on line 307: Titled "Friendship Song," the video in question featured a group of children reportedly singing in a re-recording of an old song originally written by Israeli poet Haim Gouri after the 1948 war that led to the creation of the state of Israel, but with amended lyrics referring to Gaza. David Sheen, an independent filmmaker and writer, translated these new lyrics for The Electronic Intifada into English from Hebrew. Per his translation, the children sang:
ellauri346.html on line 318: The above video is indeed real and was created by Israeli advocacy group The Civil Front, which frequently does public campaigns to support the Israeli armed forces. The children in the slickly-produced video wore black T-shirts with the same blue logo as that on The Civil Front’s YouTube page. The video was reportedly sent to all media and news agencies in Israel.
ellauri346.html on line 325: There is no publicly known reason for why Kan News deleted the video, but Electronic Intifada argued, “It is possible that someone there was concerned that it could make the channel complicit in genocide.” folk... -folkmusik!
ellauri346.html on line 327: The Jewish Press was critical of Kan’s decision to remove the video, writing sarcastically that “someone at Kan 11 found the harsh sentiment pronounced by the six girls in the video unacceptable for viewing – by a nation which just watched more than a thousand of its people being raped, beaten, beheaded, and burned alive. So they took it down.” Chickens!
ellauri347.html on line 64: Onton peukuttama antikommunistinen Moral Re-Armament (Moraalinen uudelleenaseistus) oli kansainvälinen moraalinen ja hengellinen liike, joka kehittyi vuonna 1938 amerikkalaisen ministerin Frank Buchmanin Oxford Groupista. Oxfordin ryhmäliike on yhdysvaltalaisen papin Frank Buchmanin 1921 perustama uskonnollis-siveellinen herätysliike, jonka nimeksi tuli myöhemmin Moraalinen varustautuminen. Suomeen liike levisi 1930-luvulla ja oli vaikutusvaltaisimmillaan ennen sotia ja vähän niiden jälkeen. Liike painotti alkuun käännytystyötä, mutta sen muuttuessa Moraaliseksi varustautumiseksi tulivat keskeiseksi ajatukseksi ehdottomat moraaliset periaatteet ja ajatus
ellauri347.html on line 107: Ennenkuin jenkkipoliisit alkavat kuulustella epäilyttävää omaista, ne aina muistaa sanoa "sorry for your loss". Jalaton juoppo teologisen etiikan professori Lauri Haikola väitti nyrkkeilevänsä joka päivä jumalansa kanssa pullosta. Jumala lyö kanveesiin, mutta ylös on noustava. Niinhän kävi Jeesuxellekin.
ellauri347.html on line 319: Automaattiyhteiskuntaa käyttävä henkilö on kuin sosiaalinen kameleontti: Hän omaksuu ympäristönsä värin. Koska hän näyttää samalta kuin miljoona muita ihmisiä, hän ei enää tunne olevansa yksinäinen. Hän ei ehkä ole yksin, mutta hän on ei myöskään sitä itseään. Automaattikonformisti kokee jakautumisen välillä hänen aidot tunteensa ja värit, joita hän näyttää maailmalle. Hyvin paljon ollaan tässä mu Horneyn teorian linjoilla, mikä todistaa että Fromm ei ollut immuuni konformismille.
ellauri347.html on line 326: Minun on omasta puolestani lisättävä tähän, että vapaus on itse asiassa monimutkainen ajatus, ja se mistä Fromm puhuu on "totta Mooses" henkilökohtainen vapaus, ei pelkkää poliittista vapautta (kutsutaan usein talousliberalismixi): Useimmat meistä, olivatpa he vapaita tai eivät, pidämme poliittisen vapauden ajatuksesta, koska se tarkoittaa, että me voi tehdä mitä haluamme. Hyvä esimerkki on seksuaalinen sadisti (tai masokisti) jolla on psykologinen ongelma, joka ohjaa hänen käyttäytymistään. Hän on ei vapaa henkilökohtaisessa mielessä, mutta hän toivottaa tervetulleeksi poliittisesti vapaat yhteiskuntaan se sanoo, että se, mitä suostuvat aikuiset tekevät keskenään, ei ole sitä osavaltion bisnestä! Toinen esimerkki koskee useimpia meistä nykyään: Saatamme hyvin taistella vapauden puolesta (poliittisen tyyppisen), ja kuitenkin kun olemme se, meillä on tapana olla konformisteja ja usein melko vastuuttomia. Meillä on äänestys, mutta emme käytä sitä! Fromm on erittäin tärkeä poliittinen vapaus -- mutta hän on erityisen innokas, että käytämme tätä vapautta ja kantaa siihen liittyvä vastuu.
ellauri347.html on line 383: Hän sanoo, että useimmat ihmiset, jotka ovat niin tottuneet ottaa-tilaan, käyttävät sitä sana on kuvattava heidän ongelmiaan: "Tohtori, minulla on ongelma: minulla on unettomuus. Vaikka minulla on kaunis koti, ihanat lapset ja a onnellinen avioliitto, minulla on monia huolia." Hän etsii terapeutin takapuolta: Poista huonot asiat, ja anna hänen pitää hyvät, vähän kuin kysyisi a kirurgi ottamaan sappirakkosi pois. Mitä sinun pitäisi sanoa on lisää kuten "Olen huolestunut. Olen onnellisesti naimisissa, mutta en voi nukkua..." Tekijä: sanonta sinulla on ongelma, vältyt kohtaamasta sitä tosiasiaa, että olet ongelma -- eli vältät jälleen kerran ottamasta vastuuta elämästäsi. Sinut pitäisi poistaa, ei sappirakkoa. Israelin defense force poisti 3 jutku panttivankia valkofosforoidulla frenditulella. Traaginen epähuomio. Eli taulukoituna:
ellauri347.html on line 389:
Markkinointi
Talousliberaali yhteiskunta
Vetäytyminen (infantiili)
Automaattikonformisti
ellauri347.html on line 478: Fromm on erinomainen ja jännittävä kirjoittaja (kuten minäkin). Voit löytää perusasiat hänen teoriansa teoksissa Pako vapaudesta (1941) ja Man for Hän itse (1947). Hänen mielenkiintoinen tutkielmansa rakkaudesta nykymaailmassa on nimeltään Art of Loving (1956). Suosikkini hänen kirjoistaan on The Täysijärkinen Yhteiskunta (1955), jota olisi ehkä pitänyt kutsua "hulluksi yhteiskunnaxi" koska suurin osa siitä on omistettu osoittamaan kuinka hullu maailmamme on oikein nyt, ja kuinka se johtaa psyykkisiin vaikeuksiimme. Hän on myös kirjoittanut "the" kirja aggressiosta, The Anatomy of Human Tuhoisuus (1973), joka sisältää hänen ajatuksensa nekrofiliasta. Hän on kirjoittanut monia muu upeita kirjoja, mukaan lukien kristinuskosta, marxilaisuudesta ja vieläpä zen-buddhalaisuudesta! Kylläpä miekkonen on ehtinyt, yxityispraktiikkansa ohella!
ellauri347.html on line 486: Shippensburg University was founded as the Cumberland Valley State Normal School in 1871 and received official recognition and approval by the commonwealth on February 21, 1873. On November 12, 1982, the governor signed Senate Bill 506, establishing the State System of Higher Education. Shippensburg State College was designated as Shippensburg University of Pennsylvania, effective July 1, 1983. But you can call us Ship for short. Our purpose is to help build a better, stronger south-central Pennsylvania - economically and culturally - through people who have the abilities, skills, and values to compete in a technologically evolving world.
ellauri347.html on line 504: Elämää ja kykyjä | Oxfordin akateeminen ellauri347.html on line 536: Halusivat mitä parasta, mutta kävi kuten aina. Aleksei Shmelev mainitsee tämän aforismin elävänä esimerkkinä persoonattomasta rakenteesta, joka on ominaista venäläiselle kielelliselle maailmankuvalle ja viittaa siihen, että se, mitä ihmiselle tapahtui hänen oman toimintansa seurauksena, tapahtui "ikään kuin itsestään". Ei se meillä enää vetele! Kyllä löytyy syylliset!
ellauri348.html on line 330: Allan Bernardo ottaa mukaan yxilön lisäxi ulkoiset tekijät, kuten frendit, perhe, kulttuuri ja henkisyys. Perhe tukee, ystävät auttavat vaihtoehtojen ezimisessä ja tavoitteiden saavuttamisessa (esim. pukille pääsyyn tarvitaan 1 tai useampia frendejä). Henkisyyteen toivonsa asettava tukeutuu henkisyyteen, yliluonnollisiin pelihahmoihin, kuten jumalan tai korkeimman voiman apuun. Siitä ei kyllä ole juuri apua pukille pääsyssä, paizi jos olet pastori. Taivaassa on perseet tervattu, ja enkeleillä on vaan etupuoli niikö papernukeilla, et so much for that.
ellauri348.html on line 371: Kaufmanin teokset tutkivat sellaisia universaaleja teemoja kuin identiteettikriisi, kuolevaisuus ja elämän tarkoitus metafyysisen tai parapsykologisen viitekehyksen kautta. Sukupuoli-identiteetti on myös toistuva teema hänen töissään. Apinat toistuvat Kaufmanin varhaisissa töissä: Being John Malkovichissa Lottella on lemmikkisimpansi nimeltä Elijah; Human Nature -kirjassa Puff kasvatettiin apinaksi; elokuvassa Confessions of a Dangerous Mind, Penny haaveilee apinasta; ja adaptaatiossa alkuperäinen deus ex machina oli suoapina. Loppupeleissä apinat korvautuvat formica sapiens-lajilla.
ellauri348.html on line 381: The world forgetting, by the world forgot. Maailman unohtamana maailman unohtaa.
ellauri348.html on line 385: Tää on pätkä pituushaasteisen Popen (1717) pitkänläntää arkkiveisua munattomasta Abelardista ja sen Eloisasta bändäristä. Eli it's from a poem about a woman named Eloisa who falls in love with her much older tutor Abelard, but her family forces them apart. Eloisa is forced to become a nun and writes about the grief of being without her star-crossed lover. She tries to forget Abelard, but she cannot and she comes to the conclusion that God cannot heal all wounds (such as the loss of Abelard's balls). She wishes she hated Abelard, but concludes her love for him remains. Despite her knowing about her doom with her love, she still longs for it. Just like Joel and Clem. They have knowledge about their destruction and loathing for each other if they continue with the relationship, but it doesn’t matter to them. It’s "Okay," “ignorance is bliss” by another name!
ellauri348.html on line 438: Nuorena Morrison muutti perheensä mukana usein, kunnes asettui Kaliforniaan opiskelemaan elokuvantekoa. Los Angelesissa hän perusti vuonna 1965 rockyhtye Doorsin, jonka laulusolisti ja yksi lauluntekijöistä hänestä tuli. Yhtye julkaisi useita menestysalbumeja vuosina 1967–1971, ja Morrisonista tuli kuuluisa rocktähti.
ellauri348.html on line 444: Morrison pyrki vastustamaan auktoriteetteja ja järjestystä niin runoudessaan kuin esiintymisissäänkin. Lopulta Morrisonin provokatiiviset lavaesiintymiset johtivat siihen, että hänet tuomittiin rivoista puheista ja muuminsa paljastamisesta vankeuteen. Tuomion valitusprosessin aikana Morrison muutti Pariisiin, missä hän kuoli heinäkuussa 1971. Morrisonin kuoleman jälkeen hänen ympärilleen on syntynyt voimakas henkilökultti. After the death of Morrison, the three remaining doors released two more studio albums before they eventually went out the door.
ellauri348.html on line 978: CSV (comma separated vector formaatti) viittaa siihen, että suurin osa kulttuureista ja kautta historian pitää näitä kuutta hyvettä hyvinä ja että näiden ominaisuuksien harjoittaminen lisää onnellisuutta. Huolimatta lukuisista varoituksista, tämä yleismaailmallisuuden ehdotus vihjaa, että sen lisäksi, että positiivisen psykologian liikkeen johtajat pyrkivät laajentamaan psykologisen tutkimuksen piiriä henkiseen hyvinvointiin, he haastavat moraalirelativismin ja viittaavat siihen, että hyveellä on biologinen perusta. Nämä väitteet ovat sopusoinnussa moraalitieteen kanssa.
ellauri348.html on line 1114: Rohkeutta voi kehittää olemalla rohkea. Ilmari uskalsi mennä Kumpulan uima-altaaseen avustettuna. Rohkeutta voi edistää myös kazomalla elokuvia ja kuuntelemalla urheata musaa. Rohkeutta edistäviä elokuvia ovat esim. Hotel Rwanda, Batman Begins, High Noon, Schindler List sekä United 93. Rohkeutta edistäviä sävelmiä ovat mm. doorilainen eli c-duuri asteikko (Platon), Bob Marleyn Get It Up, Nasin Yes I can, Frank Sinatran My Way, Stevie Wonderin Live for the city ja Helen Reddyn Aikuinen nainen. Ei ihme että amerikkalaiset ovat maailman urheimpia, kun melkein kaikki urheutta edistävä viihde on amerikkalaista. Elokuvien kazominen voi ylläpitää ja vahvistaa nuorten toivoa. Älkää kazoko Greta Thunbergin tiktokkeja, ne vaan masentaa! Kannattaa keskittää huomio optimismiin esim. lukemalla aamulla optimistisia artikkeleita, uutisia ja tarinoita sekä havainnoimalla ympärillä surisevaa myönteisyyttä.
ellauri348.html on line 1142: Polynesialaisessa kulttuurissa isoimmalla aallolla surffannut häiskä valittiin heimon päälliköxi. Kaliforniassa tästä älyttömästä harrastuxesta tuli aivan villitys. Olipa fanzua! No ainakin jotkut saivat siitä hurjan paljon pätäkkää. Ihmisillä joilla on vilkas mielikuvitus on taito liittää mielessä asioita toisiinsa. Moniherkkien eli monia aistikanavia käyttävien kyky kuvitella on laajempaa kuin vaikka kuurosokeiden. Mielikuvitustakin voi jumpata! Jenkkikoehenkilöt kirjoittivat fanzumpia filmikässäreitä jumpattuaan mielikuvai kuin jumppaamattomat.
ellauri349.html on line 153: Eskin tunnetotuudet kaihtavat exaktia formulointia. Onkohan tässä kirjassa yhtään ajatusta, vaiko vain näitä klisheitä, klisheitä? E. Saarisen ajatuxia E. Saarisesta. Saarisen oleminen ilmeni narsistisen Sartren sanoin "olemisena izelleen". En sunkaan ole vähän narsisti? Pipsan ansiosta olen sitä kenties hieman vähemmän. Puhun Aalto-yliopiston tulijoille kulmakarvat torakkamaisesti heiluen leipääntyneesti voimaisella äänellä räjähdysvoimasta. Jörn Donner paskiainen ei ollut ainoastaan narsisti vaan röyhkeä kylmä ilkimys. Psykopaatti pikemminkin. Eski taitaa olla oikeastaan Surku Yniäinen, joka menee mezään wannabeenä ulvomaan isojen pahojen susien perään, ja luikkii sitten kotiin Pipsan luo pelkämään puuvillainen häntä koipien välissä.
ellauri349.html on line 222: "LUCE IRIGARAYn avainkynäilyt" (Oxford UP) on teos, joka kokoaa yhteen kirjailijan itsensä valitsemia esseitä ja DOKUMENTOI Irigarayn monipuolista toimintaa eri tieteenaloilla. Kokoelma sisältää sekä Irigarayn kenttätyön tuloksia esitteleviä esseitä esimerkiksi soveltavan lingvistin ja psykoanalyysin alalla että teoreettisia panoksia eri tieteenaloihin.
ellauri349.html on line 239: Vuoden 1979 jälkeen hän katosi jonkin verran ranskalaisesta kirjallisuudesta. Hän sanoi Libération- lehden haastattelussa vuonna 1997: "Ranska on melkein paikka maailmassa, jossa ihmiset tuntevat minut vähiten! Mutta onko minun tehtäväni vastata? En halua.» Anglosaksisissa maissa hänen kirjoituksensa ovat lukuisten analyysien kohteena. Naistaiteilijat, kuten saksalainen Rosemarie Trockel tai brittiläinen Siobhan Liddell ja Margaret Whitford, olivat ihan pähkinöinä hänen työstään.
ellauri349.html on line 258: Erkki Samuli Pirtola (18. toukokuuta 1950 Rautalampi – 23. tammikuuta 2016 Helsinki) oli suomalainen kuvataiteilija. Pirtolan mielestä "Todellinen taiteen emämaa löytyykin lastentarhoista, Steiner-kouluista, undergroundista, hullujenhuoneilta, presidentin muistikirjasta, betonigraffiteista, oudoista yöllisistä performansseista, ufokuvista, viidakkoshamaanin houreista..." Paskanmarjat Erkki, graffitit on järjestään pyllyn rumia. Mitä vittua, jotain presidentin nuolua?
ellauri349.html on line 490: Raymond Claude Ferdinand Aron est issu d'une famille juive et d'un milieu aisé des deux côtés. Ses parents sont Gustave Émile Aron (1870-1934) et Suzanne Levy (1877-1940). Son grand-père maternel, Léon Levy, possédait une usine de textile dans le nord de la France. Sa famille paternelle venait de Lorraine où elle était établie depuis la fin du XVIIIe siècle. Son grand-père paternel, Isidore (dit Ferdinand) Aron, était grossiste en textile à Rambervillers, puis Nancy (Lorraine). Un de ses grand-oncles paternels, Paul Aron, était le père de Max Aron, médecin biologiste à la faculté de médecine de Strasbourg. Ferdinand, le grand-père paternel de Raymond, prédit à celui-ci à sa naissance une grande carrière. Gustave Aron refusa de prendre la suite de l'affaire familiale et fit de brillantes études de droit; il publia des travaux juridiques, mais n'étant reçu que deuxième à l'agrégation de droit alors qu'un seul poste était attribué, il abandonna la perspective d'enseigner à l'université et devint professeur de droit à l'École normale supérieure de l'enseignement technique. Il arrêta de travailler au début du XXe siècle, vécut dès lors de l'héritage familial et fit construire une maison à Versailles en 1913-1915 avec un court de tennis. La famille Aron retourna ensuite à Paris. Après la guerre, Gustave Aron investit en bourse, mais sa fortune fut perdue du fait de la crise économique de 1929 et il fut obligé de reprendre un emploi. Il mourut en 1934 d'une crise cardiaque. La mère de Raymond mourut en juin 1940 à Vannes.
ellauri349.html on line 492: Cette fortune familiale disparue avait permis aux trois enfants Aron de mener une vie aisée et de faire de bonnes études. Le frère aîné de Raymond, Adrien Aron (1902-1969), a étudié au lycée Hoche et poursuit par une classe de mathématiques supérieures et une licence en droit[7], mais il était plus attiré par une vie facile et devint un grand joueur de tennis et de bridge et mena une vie de « flambeur », à l'opposé de Raymond et au grand dam de leur père. Avant la naissance d'Adrien, la mère avait accouché d'un enfant mort-né. Après Raymond vint un troisième garçon, Robert Aron, qui obtint une licence en droit et en philosophie, publia une étude sur Descartes et Pascal[Laquelle ?] et après son service militaire entra dans l'administration de la Banque de Paris et des Pays-Bas (devenue en 1982 Paribas, qui fut ensuite rachetée en 2000 par la BNP pour former BNP Paribas), selon certains grâce à Raymond, qui jouait régulièrement au tennis avec son directeur.
ellauri349.html on line 501: Dénonçant pendant les années 1950 et les années 1960 le « conformisme marxisant » de l'intelligentsia française, il devient l'intellectuel de droite de l'époque face à Sartre, qui symbolise l'intellectuel de gauche. Sartre käänsi takkinsa vähän myöhemmin, surkutellen Vietnamista lähteneitä elintasovenepakolaisia. Loppumetreillä Aron ehtii peukuttaa ranupersuja, nekin ovat parempia kuin neljä kommaria hallituxessa. CIA rahoitti sen toimia.
ellauri349.html on line 521: Joseph Almog syntyi vuonna 1958 uskonnolliseen perheeseen Jerusalemissa, Israelissa. Hän sanoo uskovansa Jumalaan yhä, mutta ei harjoita uskontoa. Lapsuudessaan Almog asui eri puolilla maailmaa, muun muassa seitsemän vuotta Pariisissa. Israelin kolmivuotisen armeijan jälkeen hän aloitti matemaattisen logiikan opinnot Oxfordin yliopistossa.
ellauri349.html on line 523: Almog valmistui Oxfordista tohtoriksi vuonna 1983, minkä jälkeen hän muutti Yhdysvaltoihin filosofi David Kaplanin kutsumana. Almog oli vuosina 1983–1984 Stanfordin yliopiston ja vuodesta 1984 lähtien Kalifornian yliopiston filosofian professori opettaen matemaattista logiikkaa, metafysiikkaa, kielifilosofiaa ja filosofian historiaa. Hän kyllästyi Yhdysvaltoihin ja amerikkalaiseen filosofiaan. Almog päätyi vuonna 2014 Turun yliopiston filosofian professoriksi tavattuaan Olli Koistisen eräässä konferenssissa. Olli Ilmari Koistinen (s. 11. toukokuuta 1956 Oulu) on suomalainen filosofi ja teoreettisen filosofian emeritusprofessori. Hän toimi vuosina 2002–2022 Turun yliopiston teoreettisen filosofian professorina. Koistinen on tutkinut työssään muun muassa filosofian historiaa ja klassikoita. Hän johti Immanuel Kantin Puhtaan järjen kritiikin suomennostyötä, joka valmistui vuonna 2013. Olli kuuluu luokkaan (n.h.). Almogilla on 2 lasta muttei vaimoa.
ellauri349.html on line 542: Esa Saarinen is a Finnish philosopher and professor of philosophy at the University of Helsinki. He is known for his work on the philosophy of technology, the philosophy of science, and the philosophy of culture. He has written several books, including The Embodied Mind: Cognitive Science and Human Experience (1991), The View from Within: First-Person Approaches to the Study of Consciousness (1999), and Technology and the Human Condition (2005)1. Esa Saarinen is 67 years old. He is a Virgo and was born in the Year of the Serpent. His birth flower is Larkspur and birthstone is Ruby. Esa Saarinen's net worth is estimated to be in the range of approximately $1.2 million in 2021, according to sources. He has earned most of his wealth from his successful career as a philosopher and professor.
ellauri349.html on line 552: Saarinen's philosophical interests have changed dramatically, from early writings in formal logic, to concerns with existentialism and later to media philosophy. The year 1994 saw the publication of Saarinen's most well-known work, Imagologies: Media Philosophy, written jointly with American philosopher Mark C. Taylor.
ellauri349.html on line 561: Since the turn of the century Saarinen's academic lecturing has centered at the Helsinki University of Technology, but he has also continued his business as a coach for Finnish companies and organisations, promoting a doctrine of self-actualization. The book written to commemorate his 60th birthday included contributions from many notable professors like Ilkka Niiniluoto and business tycoons such as Jorma Ollila and Matti Alahuhta.
ellauri349.html on line 574: Jules: Well, there's this passage I got memorized.`It sort of fits the occasion. "Ezekiel 25:17". "The path of the righteous man is beset on all sides by the inequities of the self and the tyranny of evil men. Blessed is he who in the name of charity and good will shepherds the weak through the Valley of Darkness for he is truly his brother's keeper and the finder of lost children. [now on-screen] And I will strike down upon thee with great vengeance and furious anger those who attempt to poison and destroy my brothers. [raising his gun on Brett] And you will know my name is the Lord when I lay my vengeance upon thee."
ellauri349.html on line 837: Heidi Liehun puppugeneraattori suoltaa metaforia sujuvasti, ja hän haluaa elää joka hetkessä niin täydesti, että sanoo juopuvansa hiekkakäytävistä ja lyhtypylväistä. Kuoleman teemaa hän käsittelee yhtä herkkätuntoisesti ja ulkokohtaisesti kuin kaikki nuoret runoilijat kautta aikojen. Oi-interjektiosta on tullut pöhkö maneeri.
ellauri350.html on line 71: Hän lisäsi pallon " informaation ylikuormitusta vuonna 1970 ensimmäisellä tulevaisuutta käsittelevällä kirjalla Future Shock, jota on maailmanlaajuisesti myyty yli 6 miljoonaa kappaletta. Höh. Cartlandia on myyty enemmän. Hän perusti Toffler Associatesin, liikkeenjohdon konsulttiyrityksen, ja oli vieraileva tutkija Russell Sage Foundationissa, vieraileva professori Cornellin yliopistossa , New School for Social Researchin opettaja, Valkoisen talon kirjeenvaihtaja ja yrityskonsultti. Tofflerin ideat ja kirjoitukset vaikuttivat merkittävästi yritysten ja hallitusten johtajien ajatteluun maailmanlaajuisesti, mukaan lukien kiinalainen Zhao Ziyang ja AOL:n perustaja Steve Case. I rest my caase. Kiinan pääministeri ja pääsihteeri Zhao Ziyang saivat suuren vaikutuksen Tofflerilta, koska se kehui kirjassa Kolmas eli keltainen aalto kovasti kiinalaisia. Alvin Toffler kuoli unissaan 27. kesäkuuta 2016 kotonaan Los Angelesissa. Kuolinsyytä ei kerrottu. Alvin ainoalla tyttärellä oli ikävä hermosairaus. Ei ihan putkeen mennyt Alvinillakaan. Sentään se oli uskollinen Heidille.
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Koko ajatus myydä izeään julkisesti netissä eniten tarjoavalle on huorahtava. Mutta sitähän kaupankäynti on, huoraamista. Yhden yön juttuja, I guess. Sotketaan parittelukumppalin hakuun halpaa kaupustelua, se on syyläinen talousliberaali idea. All good things have a number, isoäidillä on hintalappu niskassa. Mummi on punalaputettu tuote, past best before date. Helppohintaiset, iloiset, innokkaat ja intohimoiset ihmiset ovat deittimarkkinoilla hyvässä kurssissa. Hiljaiset ja halukkaat, ketterät ja kurvikkaat, sellaiset me haluaisimme.
ellauri350.html on line 124: IG @yhdenyonjuttuja Siirry sarjan sivulle arrow_forward_ios NIIN JAA, kuuntele myös Yhden yön juttuja -podcastit vieraana: "Vertaistuki on perseestä." YleX Ilta: Wommake 30.9.2021 20min Raskaustestejä ja varastettu kaktus. Iltapäiväkahvit pe 3.11.2023 31 min Arvaa mitä! Kiusallisia tarinoita nuorten arjesta: Bucket listalla poikaystävä Ylianalyysi ti 11.4.2023 30 min Kaverin puolesta kyselen. Noloja tarinoita ja varmat naurut.
ellauri350.html on line 157: Thomas F. syntyi New Yorkissa ja varttui Albanyssa ja Pawlingissa. Hän valmistui Albany Academysta vuonna 1950 ja Princetonin yliopistosta 1954. Hän palveli yliluutnanttina Yhdysvaltain armeijassa kaksi vuotta Saksassa. Hän opiskeli Harvard Business Schoolissa ja valmistui vuonna 1958. Sitten hän liittyi Kuhn, Loeb & Co:n investointipankkiyritykseen. Hänestä tuli osakas ja hän toimi yrityksen johtokunnassa. Vuonna 1975 hän perusti oman rahoituspalveluyrityksen, Thomas E. Dewey, Jr. & Co., ja sen jälkeen oli mukana McFarland, Dewey & Co:n perustamisessa. Hän jatkoi liiketoimintaprojekteja ja työskenteli pitkälle 80-vuotiaaksi asti. Hän toimi useissa johtokunnissa, mukaan lukien The Apple Bank for Savings, Northwest Natural Gas ja The Scripps Research Institute. Hän toimi myös varapuheenjohtajana New York City Housing Development Corporationissa vuosina 1972–1989. Vuodesta 1959 lähtien hän toimi Lenox Hillin sairaalassa aktiivisena johtokunnan jäsenenä ja oli hallituksen puheenjohtaja vuosina 1982–1993, jonka jälkeen hän toimi emerituspuheenjohtajana. Hänen perheensä on ikuisesti kiitollinen (mutta ei rahallisesti velkaa) Lenox Hill -sairaalalle hänen viime vuosina saamansa hoidon laadusta. Menox, sanoi Annie Lenox.
ellauri350.html on line 256: Atticus is a Canadian poet who likes to keep his identity a secret. Atticus kirjoittaa runoutta, epigrammeja ja aforismeja sisältäen rakkauden, ihmissuhteiden ja seikkailujen teemoja.
ellauri350.html on line 257: Atticus started sharing his poems on social media platforms in 2013 after becoming friends with the American actor and poet, Michael Madsen. Atticus päätti pysyä nimettömänä menetettyään kuuluisan ystävänsä riippuvuudelle vuonna 2017.
ellauri350.html on line 275: Burr said that he weighed 12.75 pounds (5.8 kg) at birth, and was chubby throughout his childhood. "When you're a little fat boy in public school, or any kind of school, you're just persecuted something awful," he said. Later accounts of Burr's life say that he hid his homosexuality to protect his career. Burr had many hobbies over the course of his life: cultivating orchids and collecting wine, art, stamps, and seashells. He was very fond of cooking. He was interested in flying, sailing, and fishing. According to A&E Biography, Burr was an avid reader with a retentive memory. He was also among the earliest importers and breeders of Portuguese water dogs in the United States. Burr threw several "goodbye parties" before his death on September 12, 1993, at his Sonoma County ranch near Healdsburg. He was 76 years old.
ellauri350.html on line 303: 1A sex worker is a person who provides sex work, either on a regular or occasional basis. The term is used in reference to those who work in all areas of the sex industry. Sex work is "the exchange of sexual services, performances, or products for material rather than emotional compensation."
ellauri350.html on line 403: Atticus oli kiivaasti peripataattia vastaan. Atticuksen kirjoituksista, jotka on säilyneet vain fragmentaarisessa muodossa, voidaan nähdä, että hän oli arkkikonservatiivinen ja halusi puhdistaa Platonin alkuperäisinä opetuksina pitämänsä potaskan aristotelismin elementtien tunkeutumiselta. Platonin tulkkina Atticus ajatteli filologisesti ja kannatti Platonin luomisopin kirjaimellista, ei metaforista tulkintaa. Atticuksen asema edustaa versiota platonismista, jonka mukaan poikkeaminen mestarin kirjaimellisesta sanasta tarkoittaa korvaamatonta harhaoppista vastustusta. Hänen työnsä oli poleeminen, mahdollisesti peräisin hänen asemastaan ensimmäisenä platonisen filosofian tuolin haltijana Ateenassa Marcus Aureliuksen rahoituxella. Atticus väitti, että Aristoteles oli ateisti, että hän kielsi sielun olemassaolon ja hylkäsi jumalallisen huolenpidon. Hän koitti saada muutkin uskomaan, että maailmalla oli alku demiurgin kiidettyä ensihoitoon ajoissa.
ellauri350.html on line 442: Tohtori Howard Friedman.alias Howard S. Friedman on arvostettu psykologiprofessori Kalifornian yliopistossa, Riverside Riverside, CA 92521, Toimistopuhelin: (951) 827-3672. Säpö Howard.Friedman@ucr.edu
ellauri350.html on line 446: Association for Psychological Science (APS) myönsi hänelle James McKeen Cattell Fellow -palkinnon vetoamalla hänen tutkimukseensa ja ideoihinsa, jotka "muuttavat ajatteluamme terveyden luonteesta". Tohtori Friedman on myös saanut American Psychological Associationin urapalkinnon "Outstanding Contributions to Health Psychology" (jaosto 38). Professori Friedman on American Association for the Advancement Sciencen (AAAS) lämmin jäsen. American Psychological Association (APA); Society of Behavioral Medicine ja Academy of Behavioral Medicine Research.
ellauri350.html on line 565: Arons, who live in Tiburon, Marin County, and whose son, Elijah, writes for television in Los Angeles, have experimented with this format themselves, using it to deepen connections with their couple of remaining friends: “It’s a great way to spend an evening,” Aron said. ellauri350.html on line 825: Hän käynnisti kampanjan nimeltä "One for the Boys", joka opettaa miehille kivessyöpää ja kehottaa heitä "tarkastamaan itsensä". Onnessa on kyse siitä kuinka suhtaudumme olosuhteisiin. Onnellisexi voi siis vain ruveta. Ilo pintaan vaikka syän märkänis. Ei suussa tarvi olla monta hammasta. Sanoo optimistinen ruotiukko Hiski Piskinen jonka suu on puolitäysi leivänmuruja ja kromosomit rojollaan telomeerejä.
ellauri351.html on line 243: Trauma can be trapped in the body as a reflexive wince stuck in time — manifesting as a shoulder spasm, for example, when someone hears a word that reminds them of the traumatic event. He used to have those, he said, but not anymore. We’re at the beginning of a new scientific epoch, he told me, of understanding the truth about trauma: Finally, humanity can hope to free itself from the cycles that have dragged us through eons of war, violence, and poverty. Someday soon, he told me, finally, we will all become clean.
ellauri351.html on line 278: Nassim Nicholas Taleb [a] ( / ˈ t ɑː l ə b / ; vaihtoehtoisesti Nessim tai Nissim ; syntynyt 12. syyskuuta 1960) on libanonilais-amerikkalainen esseisti, matemaattinen tilastotieteilijä, entinen optiokauppias, riskianalyytikko ja aforisti jonka työ koskee satunnaisuuden, todennäköisyyden ja epävarmuuden ongelmia
ellauri351.html on line 337: Ordin ruåzalainen pomo Oxfordissa Bostrom uskoo, että tekoälyn (AI) edistyminen voi johtaa superälyyn, jonka hän määrittelee "mikä tahansa älyksi, joka ylittää suuresti ihmisten kognitiivisen suorituskyvyn käytännössä kaikilla kiinnostuksen alueilla". Hän näkee tämän suurena mahdollisuuksien ja eksistentiaalisten riskien lähteenä.
ellauri351.html on line 338: Tammikuussa 2023 Bostrom pyysi anteeksi vuoden 1996 sähköpostista, jossa hän oli todennut, että hänen mielestään "mustat ovat tyhmämpiä kuin valkoiset", ja jossa hän käytti myös n-sanaa "neekerit" kuvaillessaan sitä, kuinka hänen mielestään tämä lausunto voitaisiin ymmärtää. Anteeksipyynnössä, joka julkaistiin hänen verkkosivuillaan, todettiin, että "rotuun vetoaminen oli vastenmielistä" ja että hän "hylkäsi tämän inhottavan sähköpostin kokonaan". Anteeksipyynnössään hän kirjoitti: "Mielestäni on erittäin epäreilua, että koulutuksen, ravintoaineiden ja perusterveydenhuollon epätasa-arvoinen saatavuus johtaa epätasa-arvoon sosiaalisissa tuloksissa, mukaan lukien nekrujen taitojen ja kognitiivisten valmiuksien surkeus." Tammikuussa 2023 Oxfordin yliopisto kertoi The Daily Beastille: "Yliopisto ja filosofian tiedekunta tutkivat parhaillaan asiaa, mutta tuomitsee jyrkimmällä mahdollisella tavalla näkemykset, jotka tämä akateemikko ilmaisi viestinnässään."
ellauri351.html on line 353: og for øvrig kan man gjøre hva man vil.
ellauri351.html on line 459: It is spoken by Polonius, the king’s advisor, in Act II, Scene 2. Hamlet has been behaving strangely since the death of his father, and Polonius believes that he is mad. However, Hamlet is actually pretending to be mad in order to buy himself time to carry out his revenge on his father’s killer, Claudius. Polonius is the first person to fall for Hamlet’s act. He believes that Hamlet is truly mad, and he tells Claudius about Hamlet’s strange behavior. Claudius is relieved to hear this, and he believes that Hamlet is no longer a threat. Hamlet’s plan works perfectly. He is able to gather evidence against Claudius, and he eventually succeeds in killing him. The idiom “method in his madness” refers to Hamlet’s clever plan to pretend to be mad in order to achieve his revenge.
ellauri351.html on line 649: Hän oli avajais Yitzak Rabin Fellow, Rabin Center for Israeli Studies, Tel Aviv, Israel; vieraileva oikeustieteen professori, Harvardin yliopisto, Boston, Massachusetts; valtiotieteen vieraileva professori Wienin yliopistossa Wienissä, Itävallassa ja Bahceșehirin yliopistossa Istanbulissa, Turkissa. Hän työskenteli vierailevana psykiatrian professorina kolmessa Turkin yliopistossa. Vuonna 2006 hän oli Fulbright/Sigmund Freud-Privatstiftungin vieraileva psykoanalyysitutkija Wienissä, Itävallassa. Vuonna 2015 hänestä tuli vieraileva professori Pystymezän yliopistossa Bogotassa Kolumbiassa.
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The main imperatives demanded of Pinocchio are to work, be good, and study. And in the end, Pinocchio's willingness to provide for his father and devote himself to these things transforms him into a real boy with modern comforts, turning the story into a comedy.
ellauri352.html on line 76: Mutta onnex onnex filosofi Pirmin Stekeler-Weithofer hylkää yhteiskuntateoreettisen tulkinnan taistelulle tunnustuksen puolesta. Sen sijaan hän olettaa, että Hegelin isäntä-orja -luvun todellinen teema on ihmisen itsensä suhde itseensä; hän lukee sen Hegelin kritiikkinä sokraattis-platonis-kristilliselle metaforalle sielusta tai järjestä ruumiin hallitsijana. Vittu Pirmin Stekeler on kuin nippu näitä psykopaattikyrpiä.
ellauri352.html on line 161: Antonio Damasio (s. 25. helmikuuta 1944, Lissabon) on portugalilais-amerikkalainen aivotutkija ja neurologi, joka toimi lähes 30 vuotta Iowan yliopiston neurologian laitoksen johtajana ja professorina. Tällä hetkellä hän on David Dornsife neurotieteen professori Etelä-Kalifornian yliopistossa, jossa hän johtaa USC:n Brain and Creativity -Instituuttia. Hän on tutkinut tietoisuutta, tunteita ja aivojen toimintaa. Damasion käsitys aivoista pohjautuu muun muassa hänen aivovaurioihinsa. Damasio sai Yrjö Reenpää -lohtupalkinnon Helsingissä vuonna 2000.
ellauri352.html on line 253: Yxikään suurvalta ei vastustanut kun Saxa liitti itävallan alueisiinsa. Ei edes Itävalta-Unkari. Demokratia epäonnistui. Yxikään suurvalta ei vastustanut kun Jenkkilä liitti Californian ja Texasin alueisiinsa. Demokratia onnistui. Luojan kiitos se epäonnistuu edelleen eri puolilla maailmaa kovasta yrityxestä huolimatta. Kun apina alkaa uskoa, siltä katoaa moraali. Hmm, Ranen izehoitokolleegat sanovat juuri päinvastoin. Ketä uskoa? Tokko moraali on tiedon asia, eiköhän se ole eräänlaista halua. Siinä yhdet apinat haluavat sanoa mitä toisten sopii haluta. Uskokin on tahdon asia, haluaa Uilliam James sanoa. Mutta monta gurua on joutunut viralta. Hitler ei olisi pystynyt hirmutekoihinsa jos ei monta juristia, lääkäriä, virkamiestä ja pankinjohtajaa olisi luistanut ammattietiikastaan. Järjestään fixuja ihmisiä.
ellauri352.html on line 344: Samalla tavalla kuin elävän organismin keskushermosto, se liittyy sosiaalisen kehon korkeimpaan reflektoivaan keskittymään ja sillä on velvollisuus ohjata sitä mahdollisimman järkevällä tavalla (ymmärtää tässä mielessä kokonaisuuden kannalta hyödyllisin). Täähän on Rooman rebublikaanien vazametafora päälleen käännettynä. Ei ihme että Durkheim hylätään usein ajattelijana, joka ei kykene ajattelemaan muutosta.
ellauri352.html on line 374: Ron Jones (s. 1941) on amerikkalainen kirjailija ja entinen opettaja Palo Altossa, Kaliforniassa. Hänet tunnetaan parhaiten luokkaharjoitteestaan nimeltä "The Third Wave" ja tapahtumasta kirjoittamansa kirjasta, joka inspiroi tv-elokuvaa The Wavea ja muita teoksia, mukaan lukien teatterielokuva vuonna 2008 ja saxalainen Netflix sarja 2019. Alkuperäinen tv-elokuva voitti Emmy- ja Peabody- palkinnot. Hänen kirjoistaan The Acorn People ja B-Ball on tehty myös tv-draamoja. Jones asuu San Franciscossa, Kaliforniassa, missä hän esiintyy säännöllisesti tarinankertojana. SF on kyllä tarinoiden tarpeessa. Tao Tao olisi enemmän kuin paikallaan.
ellauri352.html on line 604: In 2011, a "novel of the decade" was chosen due to lack of sponsorship to hold the customary award. Five finalists were chosen from sixty nominees selected from the prize´s past winners and finalists since 2001.[citation needed] Chudakov won posthumously with A Gloom Is Cast Upon the Ancient Steps, which takes place in a fictional town in Kazakhstan and describes fictional life under Stalinist Russia. The criteria for inclusion included literary effort, representativeness of the contemporary literary genres and the author¨s reputation as a writer. Length was not a criterion, as books with between 40 and 60 pages had been nominated.
ellauri352.html on line 611: The novel has been compared with Edgar Lee Masters´s poetry collection Spoon River Anthology, published in 1915. Tim Martin, writing for Literary Review, compared its "babble of American voices", some from primary sources and some expertly fabricated, with the last act of Thornton Wilder´s play Our Town. Kaskun ei Divina Comediaan.
ellauri353.html on line 273: Kun Milton sai vapaudenmitalinsa vuonna 1988, presidentti Ronald Reagan sanoi puheessaan nauraen, että Rose tunnettiin ainoana henkilönä, joka on koskaan saanut kiskotuxi edes lyijykynän hinnan Miltonista. Friedmansilla oli kaksi lasta, Janet ja David. Ei niistä sen enempää. Tässä closed captioningia Miltonien tunnin esitelmän alusta. The harder you work the luckier you get. Ohuthuulinen Jeanne Parrilli Californian Country Clubista pissii hunajaa: how lucky we are to have them on our backs again. Luteet hymyilevät ja pyyhkivät kangassärveteillä verta huulistaan. Vilken tur. Ukrainalaisia maahanmuuttajia lykästi. Banderisteista gangstereixi.
ellauri353.html on line 277: The Friedmans were recent guests at the Commonwealth Club of Kalak it in Los Angeles. Each author speaks and then takes questions from the audience. Good afternoon and welcome to today's meeting of the common a Club of California. Brought to you from the St Francis Hotel relooking Union Square. I am doing an orderly chair. We also welcome the listener. A.W. F.M. in Sitka Alaska. One of more than two hundred twenty five stations across the country. Joining us for America's longest running. Radio program. We invite all our listeners here and on radio. To visit the club's website. At W.W.W. Commonwealth Club. Dot org. And now for today's speakers. It is with great pleasure that I introduce those plucky Jews, the Friedmans. The Friedmans are with us today. Connection with their recently published memoirs. Bucky people. Published by the University of Chicago. Press this year. They have been partners in love. And in life. For over sixty years.
ellauri353.html on line 279: Milton Friedman is widely regarded as the leader of the Chicago school. Of monetary economics. Stresses the importance of the quantity of money. As an instrument of government policy. Terminated. A business cycles and inflation. After graduating in one nine hundred thirty two with a Bachelor of Arts from Rutgers. He received graduate degree. From the University of Chicago. And Columbia University. Since one thousand nine hundred seventy seven. Professor print. Has been a senior research fellow at the Hoover Institution. Homeless or University Professor Friedman received the one nine hundred seventy six Nobel Prize for ECT. That's. In addition to his scientific work. Professor Friedman has written extensively on public policy. Always with primary emphasis on the preservation and extension of. Individual freedoms. In his most important works in this area. Perhaps an ever. The important area. Is life. He has collaborated by. Roads. An accomplished. Economist in her own right. Together they wrote. Capitalism and Freedom. Free to choose. And tyranny of the status quo. Free to choose and tyranny of the status quo later rip it into a T.V. series of the same names that were shown over the public. Public Broadcast stations.
ellauri353.html on line 289: I grew up before the appearance of the street. I even finished my graduate work. For a doctorate in economics before the feminist movement. Really got going. As a result. I was free to choose. Just how I wanted to live my life whether I wanted a full time career in the market place or a part time. Career. Combined with being a homemaker and bringing up a family. I knew I was going to get married. I'd already chosen my husband. I also wanted to have a family. Even after getting used to being married. And I wanted to bring up my children. Myself. I did not want them to be brought up. Either in a child care center. Or by a maid. Naturally by like most people I also wanted to have my cake and even when they left. University Milton and I both went to work in Washington for jobs where economists were there only let it cool. However before we were married. His career took him to New York City. While mine remained in Washington where I live where I like to work and the people I was working with. However we did not look forward to living apart.
ellauri353.html on line 291: Muting on weekends active we were married we had two alternatives. I could get out my job and move to New York. And Private get it there and be able to come back to Washington and. As my boss who I'm sure wasn't serious suggested. I gave up my job and your actively expanded to like full summer. On our honeymoon and marrying. We said. We've returned to New York. Settle down and I got a temporary God. It was interesting for a while but was not very exciting. While we were both working we shared the house work. Until we could afford to hire a part. And there we never sat down and decided what the housework was man's And what part was woman's work there was work to be done. And whoever could do it at the right time period. But that always reminds me of the discussion that Milton had with my young nephew who was visiting with us from years later.
ellauri353.html on line 293: I don't remember just what it was that Milton was doing. But I'll never forget my nephew's pronouncement that. Whatever it was. It was women's work. And somehow it was beneath the man's dignity to do it now and sat him down and gave him a lecture about the working man's work. But I don't think he ever forgot that lecture. Summarized the way we had led we've lived got a life. Ever since during the first year of our married life I guess I could have qualified as a feminist. I had a career in the marketplace. My husband did part of the house. A year later I have never received an offer of a one year appointment at the University of Wisconsin. I got a New York but it was not exciting. I hadn't finished it. And yet it never occurred to me. Or to him that I would stay on and finish my job and we would commute.
ellauri353.html on line 295: So I gave up my job and we moved when we got to this crime scene. I didn't inquire whether the university had a nepotism rule. As the University of Chicago did or we went. Later if the husband worked for the university his wife. Could not be employed there even as a janitor. This change however with women's lives. Today. If the university wishes to hire a qualified male. It has to find a job for his wife. At the best of my knowledge that's not work in reverse.
ellauri353.html on line 297: And I really have mixed feelings about either arrangement. so instead. I have is very happy to spend the school year doing some work on my dissertation. I got used to being a homemaker. I took some funky classes in pottery, (Sorry Milton I mean) ceramics. And I got pregnant at the the back end of school here we left university and headed for Amman or Milton spent the summer writing a book. Jointly with two other people. And I spent the summer being pregnant and I'm comfortable. But war was heating up and decided that once our baby arrived we would move. The washing. He would go to work probably at the Treasury Department. I hope to spend my time as a mother. Unfortunately that didn't work out. Our first pregnancy. My first experience at. Guarding a family came to a sad end when the baby was stillborn. So I went to work in watching them till I could get pregnant again. This time they were more fortunate. And once our daughter was born. I had no thought of going back to work. At least until my. Our children were grown. And as it turned out I never did go back as far as spam innocents are concerned. When I had the opportunity to do some work at home without leaving. So there.
ellauri353.html on line 299: But there weren't too many. I must confess that my experience combining life is a homemaker and an economist's was easier than it is for many women. I chose the right husband from the beginning. From the beginning we shared our interest in economics whether the news may call in the speech an article or a book. I was part of the activity in the sense that Milton always wanted me to read whatever he wrote. And he took my suggestion seriously. It gave me the feeling that I was practicing what I was trained for. But also that I was contributing to his career. It was in a sense our career. So when he was awarded the Nobel Prize it's received other many many many other net honors. And people always feel sorry for me and ask me how it feels to have him getting all the honors. My answer is always the same one. It is our honor I was part of that. When our children left for good. I became more active. With us and we go off for books. Where do I come out on a women's lib or feminist women have a real problem. But in my opinion the present solution is worse than the disease. The man. Or children. And those women who still believe that a mother's first job is to bring up her children. Women's lives. Made those women. Feel that is inferior to a paying job in the market. Therefore they must be and feared with the will to have a full time job outside. It is heightened competition between man and women. Husband and wife. So-called woman is problem. Has not. And I don't believe will solve the problem. Or a woman. There is a problem.
ellauri353.html on line 301: Because while children are growing up you have a pool of time God wants to kill bin Laden even less you have something to fall back on. There isn't much left. However I think that the green movement towards the computer and that is really going to solve the woman's problem. Because then women can. Will be able to stay at home and bring up their children. And at the same time not drop out of everything that they would go for and I think it's happening more and more women are staying home just take care of their tour. And at the same time. Are continue. Either their education or there are few that we think of when I am asked about. Or book in advance. When the list...
ellauri353.html on line 305: Shut up Rose, I thought I would use my few remaining 50 minutes here. You forward publishing people would ask me what's it going to be like. And I said well it's a book which is starting out as a love story. And which will end up as a treatise on social and that's largely what happened though it's throughout from beginning to end it really is a love story because Rose and I have really lived a love story we first met. Just exist. Just sixty sixty six years ago. In September. Nineteen thirty two. And from that time to this we have been close. And I trust shall continue to be said though she gives me no guarantees for the future. To talk about one area of social policy. Which we have engaged for many years. And recently made a major move. And that area is schooling elementary and - this is the main thing! educational vouchers. Parental choice of schools. Not to put a too fine point to it, better folks should have freedom to put their kids in better schools. Hooray democracy, fuck equality, like Alexis Tocqueville said, etc. etc. ad nauseam.
ellauri353.html on line 406: Soviet author and former Babel protégé Ilya Ehrenburg. ellauri355.html on line 51: Lokakuu on ryssissä ollut vallankumouxellinen. In September and October 1993, a constitutional crisis arose in the Russian Federation from a conflict between President Boris Yeltsin and Russia's parliament. President Yeltsin performed a self-coup, dissolving parliament and instituting a presidential rule by decree system. The crisis ended with Yeltsin using military force to attack Moscow's House of Soviets and arrest the lawmakers. In Russia, the events are known as the October Coup (Russian: Октябрьский путч, romanized: Oktyabr'skiy putch) or Black October (Russian: Чëрный октябрь, romanized: Chyorniy Oktyabr').
ellauri355.html on line 76: Valkoisen talon saartajiin kuuluva "Erikoisosasto Alfa" halusi neuvotella kapinallisten kanssa, mutta eräs sen valkoista lippua kantaneista upseereista kuoli kapinallisen luodista. Tämä muutti Alfan johtajan mielen, ja Alfan kommandot hyökkäsivät Valkoiseen taloon edeten siellä kerros kerrokselta varoen. Valkoisesta talosta tulitettiin lähitaloja, ja utelias moskovalaisyleisö seurasi tapahtumia henkensä kaupalla. Valkoinen talo paloi näyttävänä soihtuna, ja siitä nousi taivaalle paksu savupatsas. Kapinalliset ja toimittajat piileksivät kellareissa. Yli tuhat kapinallista nousi talosta antautuen. Antautuva Hasbulatov oli romahtaneen näköinen, Rutskoi ylimielinen. Viemärien kautta paennut fasistijohtaja Aleksandr Barkašov löydettiin aamulla Moskovan kaduilta vaikeasti haavoittuneena, mutta pääsi sairaalaan ja palasi taas oppositiotoimiinsa. Kapinan takia ei rangaistu ketään, vaikka kapinan johtajat joutuivat Lefortovon vankilaan kuulusteluihin. Ketään ei syytetty yli 150 ihmisen kuolemasta. Näin ei olisi voinut käydä lännessä. Toiset uudistusmieliset arvostelivat Jeltsiniä asevoiman käytöstä Valkoista taloa vastaan.
ellauri355.html on line 88: On 24 August 1991, Mikhail Gorbachev created the so-called "Committee for the Operational Management of the Soviet Economy" (Комитет по оперативному управлению народным хозяйством СССР), to replace the USSR Cabinet of Ministers headed by Valentin Pavlov, a GKChP member. Russian Prime Minister Ivan Silayev headed the committee. Gorbachev's decree on replacing the Cabinet of Ministers was illegal under Soviet law as it required approval from the Supreme Soviet of the USSR, but no approval by the Supreme Soviet was ever given.
ellauri355.html on line 100: Dmitry Timofeyevich Yazov (Russian: Дми́трий Тимофе́евич Я́зов; 8 November 1924 – 25 February 2020) was a Marshal of the Soviet Union. A veteran of the Great Patriotic War, Yazov served as Minister of Defence from 1987 until he was arrested for his part in the 1991 August Coup, four months before the fall of the Soviet Union. Yazov was the last person to be appointed to the rank of Marshal of the Soviet Union on 28 April 1990, the only Marshal born in Siberia, and at the time of his death on 25 February 2020, he was the last living Marshal of the Soviet Union. Now they are no marshals left in Soviet Union.
ellauri355.html on line 124: Presidentin lehdistösihteeri Serhii Nykyforov on kuitenkin kiistänyt tämän kommentissaan Ukrainska Pravdalle
ellauri355.html on line 275: Kysyttäessä, eikö Putinin haastattelu ollut oikeutettu tilaisuus vastustaa Brysselissä toimivaa "yksipuolista mediaa", kuten Carlson on sitä luonnehtinut, ulkoasioiden tiedottaja vastasi, että Putin tappaa ihmisiä, pommittaa infrastruktuuria ja harjoittaa disinformaatiokampanjaa, joka "on suunnattu Euroopan unionia vastaan ja sitä pidetään uhkana 1-puolisille yhteiskunnillemme”.
ellauri359.html on line 51: Siellä lapset asuivat tilavassa, rappeutuneessa talossa nimeltä The Mount, laajalla alueella, ja heidän setänsä David Ingles, joka toimi kuraattorina Cookham Deanin kirkossa ja myöhemmin Cranbournen kirkossa, tutustutti heidät joenvarteen ja veneilyyn. Grahamen elämäkerran kirjoittaja Peter Green uskoo tämän tunnelman, erityisesti Quarry Woodin ja Thames- joen, inspiroineen The Wind in the Willows -elokuvan puitteita. Kuitenkin alle kahden vuoden kuluttua, kun savupiippu romahti jouluna vuonna 1865, Kenneth meni Granny Inglesin kanssa asumaan Fernhill Cottageen Cranbournessa. Hän asui siellä, kunnes meni St Edwards Schooliin, Oxfordiin, ja palasi sinne lomien aikana, kunnes hän lopetti koulun ja meni töihin The Bank of Englandiin.
ellauri359.html on line 55: Unelmapäivien ja Grahamen voiton, The Wind in the Willows -julkaisun välillä on kymmenen vuoden tauko. Tuon vuosikymmenen aikana Grahamesta tuli isä. Pikkupoikassaan Alastairissa näkemänsä itsepäinen ja itsepäinen luonne muuttui herra rupikonnaksi, joka on yksi sen neljästä päähahmosta. Alastair tappoi itsensä radalla ollessaan 19-vuotias opiskelija Oxfordin yliopistossa 7. toukokuuta 1920. Hänen kuolemansa kirjattiin tahattomaksi kuolemaksi kunnioituksesta isäänsä kohtaan. Kirjan hahmo, joka tunnetaan nimellä Ratty, on saanut inspiraationsa hänen hyvästä ystävästään ja kirjailijastaan Sir Arthur Quiller-Couchista. Grahame mainitsee tämän allekirjoitetussa kopiossa, jonka hän antoi Quiller-Couchin tyttärelle Foy Felicialle.
ellauri359.html on line 63: But back to Alastair, aka “Mouse”, who seems to have been the only bond between Grahame and his increasingly sour spouse. It is Gauger’s and others’ opinion that Mole, the most endearing character in the tale, is given the ability to see, unlike the rest of his kin, because Grahame was exhibiting a profound form of denial about his son’s disability.
ellauri359.html on line 65: The original mole entered the Grahame household some years before the book. The author found the creature in his garden tussling with a blackbird for a worm. He kept it as a pet until a new housekeeper, thinking it vermin, killed it. On learning her mistake, she cried: “Oh, but sir, couldn’t you just make the mole into a story for Master Alastair?” Shortly after, Graham began to regale his son with bedtime tales of the riverbank creatures.
ellauri359.html on line 67: For a female reader from the proletarian classes, many of Gauger’s revelations have been particularly painful. Apparently, Grahame did not like women. He did not give any of his furry heroes wives, saying that he wished his book to be “clean of the clash of sex”. The few who do appear – foremost among them the fabulously feisty washerwoman – are ridiculed, in her case mocked as vulgar, ugly and stupid. Nor did Grahame like fat people; the washerwoman thus combines two pet hates.
ellauri359.html on line 69: But there were others. Like so many Scots before and since, Grahame held a senior post in London’s banking world. When one day a stranger accosted him there with a pistol, firing it off wildly (though happily missing his target), the author’s fear of the underclass took root. Thus, those ragamuffins in the Wild Wood, the knife-wielding, teeth-baring stoats and weasels who destroy property and have no respect for their social superiors – Rat, Toad, Badger and Mole – are his representation of the terrible face of anarchists, working classes and madmen rolled into one.
ellauri360.html on line 301: Beforiresh ja во : Венерин Волос (Neitokarva)
ellauri360.html on line 337: Christa Wolf : Nachdenken über Christa T. (The Quest for Christa T)
ellauri360.html on line 361: Venstre on keskusta-oikeistolainen liberaalipuolue. Venstre on Liberal International -järjestön jäsen ja Euroopan liberaalidemokraattisen puolueen (ALDE) jäsen Euroopan parlamentissa. Puolue on Tanskan vanhin. Perinteisesti Venstre on tukenut vapaakauppaa ja maanviljelijöiden oikeuksia. Alkuaikoinaan puolue ajoi voimakkaasti maareformia, ja sen kannatus oli suurta maaseutuväestön keskuudessa. Ei kyllä enää!
ellauri360.html on line 363: Puolue perustettiin vuonna 1870 nimellä Det Forenede Venstre (suom. Yhdistynyt vasemmisto). Vuosina 1895-1910 puolue tunnettiin nimellä Venstrereformpartiet (suom. Vasemmistoreformipuolue), vuodesta 1910 nimellä Venstre ja vuodesta 1963 nimellä Venstre, Danmarks Liberale Parti. Puolue on Tanskan vanhin, ja lukeutuu nimestään huolimatta oikeistolaiseksi.
ellauri362.html on line 39: Monet kirjailijat ovat saaneet Austenista ketjureaktion, mikä johti useisiin romaaneihin ja muihin mukautuksiin. Elizabeth Astonista tuli yksi Austeniin liittyvän kaunokirjallisuuden tuotteliaimmista kirjoittajista. Hän oli opiskellut kirjailijaxi St Hilda's Collegessa Oxfordissa lordi David Cecilin, Austenin elämäkerran kirjoittajan, johdolla. Aston katsoi, että Austenin romaanit olivat "nykyään yhtä tuoreita kuin silloin, kun ne kirjoitettiin". Tarinaansa laatiessaan Aston päätti olla esittämättä Austenin hahmoja, kuten Mr Darcya. Sen sijaan hänen tarinoissaan on vielä tuoreempia, ize asiassa äskettäin keksittyjä hahmoja, jotka liittyvät Austenin teoksissa nähtyihin henkilöihin, kuten Darcyn, Bingleyn ja Collinsin perheisiin.
ellauri362.html on line 49: Elizabeth Aston oli suloton väkäleuka. Né Chili 1948, Mort(e) Oxford 2016. ellauri362.html on line 85: Vaikka Fitzwilliam Darcy on vain 27-vuotias herrasmies, hän hallitsee vaikuttavaa kiinteistöä Derbyshiressä nimeltä Pemberley (tulot 10 000 puntaa vuodessa!!). Yksi Darcyn parhaista ystävistä Lontoossa, 23-vuotias Charles Bingley, jonka perinnön (100 000 puntaa eli 5% korolla 5 000 puntaa vuodessa!) hänen isänsä ansaitsi kaupasta (ei täysin kunnioitettavaa), harkitsee maalaistalon ostamista Hertfordshirestä nimeltä Netherfield. Bingley vuokraa Netherfieldin vuodeksi, ja Darcy matkustaa Bingleyn kanssa Netherfieldiin arvioidakseen kiinteistön toimintaa ja mahdollisuuksia tyydyttävään elämäntapaan tässä Hertfordshiressa.
ellauri362.html on line 108: Ballin jälkeen Darcy ja Bingleyn sisko Caroline keskustelevat veljensä ihastumisesta Janeen ja ovat yhtä mieltä siitä, että tällainen liitto tulee olemaan hänelle tuhoisa. Estääkseen liittouman he sopivat edelleen saavansa hänet takaisin Lontooseen, ja siellä ollessaan Darcy vakuuttaa hänet, että tunneyhteys on vähäinen ja käytännön haitat ovat valtavat. Vaikka Darcy tuntee edelleen vetoa Elizabethiin, hänen ongelmansa Elizabethin kanssa saavat hänet ajattelemaan, että hän tekee Bingleylle palveluksen erottamalla hänet Hertfordshirestä ja Bennetsistä.
ellauri362.html on line 116: Saapuessaan Darcy ja Fitzwilliam saavat tietää, että heidän tätinsä rehtorilla William Collinsilla on vierailija Hertfordshiresta, neiti Elizabeth Bennet. Viikon aikana Darcy tulee ihailemaan Elizabethia entisestään illallisilla, teellä, pappilavierailuilla ja erityisesti yhteisillä kävelyillä Rosingsin tontilla. Vaikka Elizabeth jatkaa hänen kiusoittelemista seurassa, hänen sanojensa terävä reuna on kadonnut. Ja heidän yksityiskeskustelunsa ovat sivistyksellisiä ja aitoja.
ellauri362.html on line 126: Viikkoja myöhemmin Darcy palaa Pemberleyyn Lontoosta ja huomaa Elizabethin ja hänen tätinsä ja setänsä Gardinerin kiertämässä Pemberleyn tontteja. He ovat kesälomamatkalla Derbyshiressä ja sen suurissa kartanoissa, ja he päättivät kiertää Pemberleytä sen jälkeen, kun Elizabeth vahvisti, että sen isäntä Darcy on poissa Lontoosta. Darcy opastaa Elizabethin ja Gardinersin ystävällisesti lopun kartanon läpi ennen kuin hän kysyy, voiko hän esitellä hänet sisarelleen Georgianalle kahden päivän kuluessa, kun tämä palaa Lontoosta. Elizabeth ja Gardiners ovat samaa mieltä, ja lopulta he tapaavat Georgianan. Tänä aikana Elizabeth huomaa, että jäykkä, ylpeä herrasmies, jonka hän oli nähnyt Hertfordshiressä, ei ole enää jäykkänä. Ja jopa ylpeä mies Rosings Parkista on poissa. Sen sijaan hän näkee hyvätapaisen, huomaavaisen ja arvostetun herrasmiehen.
ellauri362.html on line 128: Darcy on hyvää vauhtia hahmokuntoutumassa, kun Elizabeth saa kotoa kiireellisiä kirjeitä, joissa kerrotaan, että ilkeä Wickham on vietellyt hänen 15-vuotiaan vauvasisarensa Lydian ja on kadonnut. Hämmentynyt Elizabeth paljastaa ahdinkonsa Darcylle ja palaa sitten Gardinerien kanssa Hertfordshireen katsomaan, mitä voidaan tehdä.
ellauri362.html on line 130: Darcy tuntee jonkin verran vastuuta siitä, mitä Wickham on tehnyt, koska hän ei ollut paljastanut Wickhamia saapuessaan Hertfordshireen, ja tämä tunne saa hänet yrittämään löytää Wickhamin ja
ellauri362.html on line 135: Palattuaan Hertfordshireen Bingley ja Darcy kutsuvat Bennetsit virallisesti Longbourniin. Vierailun aikana Darcy ja Elizabeth käyttäytyvät muodollisesti, mutta Bingley ja Jane köyrivät siivouskomerossa ja alkavat nopeasti uudelleen kiintyä toisiinsa. Seuraavan vierailun aikana Darcy vakuuttuu siitä, että Bingleyn ja Janen kiintymys on aitoa ja kestävää, ja tämän jälkeen hän tunnustaa Bingleylle aiemman petoksen parin erottamisessa. Näiden uusien tietojen perusteella Bingley pyytää Janea välittömästi tekemään hänestä onnekkain mies, ja hän hyväksyy. Koska Elizabeth ei ole antanut Darcylle mitään merkkejä siitä, että hänen tunteensa häntä kohtaan olisivat muuttuneet, Darcy palaa Lontooseen. Hän ei ole halukas satuttamaan toista hylkäämistä.
ellauri362.html on line 166: Thomas Jefferson Hogg (24. toukokuuta 1792 – 27. elokuuta 1862) oli brittiläinen asianajaja ja kirjailija, joka tunnetaan parhaiten romanttisesta ystävyydestään romanttisen runoilijan Percy Bysshe Shelleyn kanssa. Hogg kasvoi Durhamin kreivikunnassa, mutta vietti suurimman osan elämästään Lontoossa. Hän ja Shelley ystävystyivät opiskellessaan University Collegessa Oxfordissa ja pysyivät läheisinä Shelleyn kuolemaan asti. Oxfordissa ollessaan he tekivät yhteistyötä useissa kirjallisissa projekteissa, jotka huipentuivat heidän yhteiseen karkotukseensa "The Necessity of Atheism" -nimisen esseen julkaisemisen jälkeen. He pysyivät hyvinä ystävinä, mutta heidän suhteensa oli joskus kireä, koska Hogg oli romanttisesti kiinnostunut lörppävittuisista naisista, jotka olivat romanttisessa suhteessa Shelleyn kanssa. Suurin osa hänen kirjoittamistaan fiktioista oli huonoxi arvioitua. Hänen tunnetuin kirjallinen teoksensa oli Percy Bysshe Shelleyn elämä, runoilijan keskeneräinen elämäkerta. Vaikka kirja oli hyvin tutkittu ja maalasi selkeän kuvan Shelleystä nuorena miehenä, sitä kritisoitiin Percyn esittämisestä negatiivisesti. Kärsittyään kihdistä Hogg kuoli unissaan. Uni jäi kesken viimeinen.
ellauri362.html on line 222: Nyt halveeraan sua, ei tee mieli puristaa, I now scorn thee as much as I lov’d thee before,
ellauri362.html on line 225: Vaik olet ryntäikäs, et löydä kaltaistani toista, Though fair be thy form, thou no lovers wilt find,
ellauri362.html on line 236: Silloin kun sun hame vielä mulle heilui, As that fancied perfection I formerly lov’d,
ellauri362.html on line 261: Camilla pelaa pianofortea paremmin kuin äitinsä, ja Alethea lurittaa kuin satakieli. Sir Sidney Leigh ezii kuulemma -- no, hm. Se ei löydä takapuoltaan vaikka 2 käsin ezizi. Typerää, Oxford-Lontoo väli kestää koko päivän hevoskyydillä, ja tuolta 2xset kuitenkin jo ehättävät aamiaiselle.
ellauri362.html on line 266: Läski Mrs. Gardiner jaxaa tuskin odottaa että tiukka korsetti on kohta muotia, koska sen pözi ei mahdu vyötäröttömään empiremekkoon. WTF? Mr. Wickham on päästetty elegantisti päiviltä Espanjan sodassa. Lydia-tädillä on uusi mies mutta ei niitä silti Darcyillä tapailla. Eivät ole yhtä hienoja kuin Fitzwiljamit. Anglosaxit ovat julmia koska kaikella on hintalappu. Tit for tat, se on anglosaxeilla ihan verissä. You owe me a favor. They owe me SOOOO much, sanoi Jill Alden Pylkkanen Rikusta ja Wokusta.
ellauri362.html on line 287: Tom & Jerry -sarjakuvat tunnetaan eräistä väkivaltaisimmista teatterianimaatioissa koskaan suunnitelluista sarjakuvalehdistä: Tom voi käyttää kirveitä, vasaraa, tuliaseita, sähinkäisiä, räjähteitä, ansoja ja myrkkyä Jerryn tappamiseen. Jerryn kostomenetelmät ovat paljon väkivaltaisempia ja usein menestyneinä, kuten Tomin leikkaaminen kahtia, pään katkaiseminen, pään tai sormien sulkeminen ikkunaan tai oveen, Tomin hännän työntäminen vohvelirautaan tai mankeliin, potkaiseminen jääkaappiin. , saada hänet sähköiskun, hakkaamaan häntä nuijalla, nuijalla tai nuijalla, antaa puun tai sähköpylvään ajaa hänet maahan, pistää tulitikkuja hänen jalkoihinsa ja sytyttää ne, sitoa hänet ilotulitteeseen ja laukaista se ja niin edelleen. Vaikka Tomia ja Jerryä on usein kritisoitu liian väkivaltaisiksi, missään kohtauksessa ei ole verta tai hurmetta. Molemmilla hahmoilla on sadistisia taipumuksia, sillä he nauttivat yhtä todennäköisesti toistensa kiusaamisesta, vaikka se on usein vastaus laukaisevaan tapahtumaan. Tit for tat.
ellauri362.html on line 289: "Tom and Jerry" was a commonplace phrase for young men given to drinking, gambling, and riotous living in 19th-century London, England. The term comes from Life in London; or, The Day and Night Scenes of Jerry Hawthorn, Esq., and his elegant friend, Corinthian Tom (1821) by Pierce Egan, the British sports journalist who authored similar accounts compiled as Boxiana. However Brewer notes no more than an "unconscious" echo of the Regency era, and thus Georgian era, origins in the naming of the cartoon.
ellauri362.html on line 351: The Anti-Defamation League (ADL), formerly known as the Anti-Defamation League of B'nai B'rith, is a New York–based international Jewish non-governmental organization and advocacy group that specializes in civil rights law and combatting antisemitism and extremism. Jew carpetbaggers. Pigger nussy. Faggot. Come here so I can smell of it. Tästä näkyy Sedariin käsitys hauskasta. Viinaa ja sedatiiveja. Enpä taida jaxaa enää pitemmälle lukea. Tai no luen sittenkin. Sedaris on maankuulu persu.
ellauri362.html on line 737: The poem vividly portrays the desolation of winter, with its barren landscapes, frozen streams, and harsh weather conditions. This imagery serves as a metaphor for the effects of alcohol on the human spirit. Just as winter chills and hardens the earth, alcohol numbs the senses, dulls the intellect, and stifles emotions.
ellauri362.html on line 739: The poet then explores the various forms of intoxication, ranging from the genteel indulgences of the upper classes to the boisterous revelry of the common folk. He mentions specific drinks associated with different social groups, highlighting the diverse ways in which people seek solace and escape from the challenges of life.
ellauri362.html on line 775: Elämäkerrassa Luiska toteaa. "Olen suoraan ja henkilökohtaisesti velkaa Spinozalle hänen hämmästyttävän käsityksensä kehosta, jolla on 'meille tuntemattomia voimia', ja ihmisestä ( hengestä), joka on sitäkin vapaampi kehon kehittyessä sekä hänen coituksensa liikkeet, hänen virtus tai fortitudo."
ellauri364.html on line 91: – En plötslig rysk kollaps kan göra att det går fort, men det kan också vara årtionden av krig, och då inte bara i Ukraina, säger Patrik Oksanen, säkerhetspolitisk expert vid tankesmedjan Frivärld.
ellauri364.html on line 113: Helwegin Kierkegaard-patografian avaintermejä ovat
assessor Barn barndommen begynder bestandig betydning dagbogen dementia depression depressive derfor død egentlig Enten-Eller ethiske faderen fald finde Forfatter-Virksomhed forhold forlovelsen forstaaet fortsætter Frygt Frygt og Bæven H. C. Andersen hende holde homosexualitet hvorledes imidlertid jordrystelsen journal konstitution kristendommen kærlighed kønssygdom lade lidelse lidenskab lige ligesom lægge længe læse mand manio-depressive maniske Menneske Mynster Maade maaske maatte N. F. S. Grundtvigs neppe Nero netop næsten opfattelse optegnelse P. A. Heiberg pathologiske person psykologisk psykose refleksion Regine Regine Olsen religiøse udvikling sandt seer senere sexuelle sidste Sindssvaghed sindssygdom sindstilstand sjælelige skriver stemning stærkt sygdom sygelige synd synes syphilis sætte søge Søren Kierkegaard saadan saaledes tanke tankegang tungsindet tvivl tænker udtryk ulykkelig umiddelbare veed vejen Verden virkelig viser vist ægteskabet øjeblik Aand.
ellauri364.html on line 118: alt, hvad der kunde tages til indtægt for den opfattelse, at S. K. af konstitution
ellauri364.html on line 119: var manio-depressiv. Men lige saa nyttigt var det, at der hurtigt og fra forskellig side blev protesteret imod denne opfattelse, saaledes af den svenske psykolog John Bjorkhem (Søren Kierkegaard i psykologisk belysning, Upsala
ellauri364.html on line 126: (naturforskeren), og deri staar der: »Den, der er noget syg, er onde Søren, han
ellauri364.html on line 127: har forlovet sig med en ung og ret kiøn pige, en datter af etatsraad Olsen, dog
ellauri364.html on line 134: Mutta mixikä Söören perui kihlauxen? Juu se kuuli Sirkan lailla vessapolulla Herran äänen som sagde til ham: »Slip den genstand!« Hvad psykiatere kalder en hørelseshallucination, det har Søren Kierkegaard maattet opfatte som Guds røst, eller omvent. I en bog fortæller Søren Kierkegaard om en unge mand, der blev forelsket i en pige, og hun var hans øjes lyst og hans hjertes begæring. Og han griber efter pigen, og han greb hende, han holdt "den" allerede i sin haand. Da udgik en befaling til ham: Slip denne genstand, din syphilit. Heus puer, digitos e vagina Reginae! Lähde ellauri364.html on line 138: Carl Albert Hansen Fahlbergs artikel i Magnus Hirschfelds tidsskrift Jahrbuch für sexuelle Zwischenstufen med titlen: "H.C. Andersen: Beweis seiner Homosexualität", 1901, var den første i en lang række af afhandlinger, der berører Andersens (homo)seksualitet. Argumenterne for Andersens homoseksualitet fandt Hansen i digterens forelskelser i mænd, hans nervøsitet, feminitet, huslighed, forfængelighed, sygelighed m.m., samt ikke mindst i hans kunstneriske geni.
ellauri364.html on line 140: Psykiateren Hjalmar Helweg gik skarpt i rette med Albert Hansens artikel og overhovedet alle (udenlandske) paastande om, at Andersen skulle have været homoseksuel. Han gør det imidlertid ikke særlig effektivt af med teorien, men kredser i stedet om muligheden. Han forsøger som et modtræk at diagnosticere Andersen som en form for psykopat: H.C. Andersen har ikke gennemgaaet en normal, vellykket udvikling. Han er som følge af denne mislykkethed seksuelt usikker og uformaaende over for kvinder. Saa usikker, at Helweg fantaserer over, hvorvidt Andersen ville have kunnet modstaa en homoseksuel tilnærmelse paa rette tid og sted. Overordnet set konkluderer Helweg, at Andersen var en forkvaklet eller mislykket heteroseksuel.
ellauri364.html on line 245: Killelekar är fortfarande jättepopulära I Sverige. Jättestora ståkukar tränger in i hundsvottar utan paus. De bara glider in. Killelekar går bra att få tag på också idag. Två svenska tillverkare, Öbergs (Carta Mundi) och Offason gör idag killelekar.
ellauri364.html on line 249: Hermostuneiden lasten käsittely on laaja ongelma. Luonteenvikoja on jo aivan pikkulapsilla. Pieneen vauvaan tepsii lavemangi (Olavi). Joskus voi probleemalapsikin osoittaa aivan hämmästyttävää mielenlujuutta, esim. melkein stoalaista kykyä sietää kipua. Suurinta levottomuutta herättävät sellaiset heikkoudet, jotka koskevat luonnetta ja jotka lapsilla useimmiten ilmenevät epärehellisyytenä. Laiskottelu ja muu tottelemattomuus eivät sinänsä ole niin vaarallisia, mutta keksityt tekosyyt ja selitykset tekevät nämä piirteet kovin ikäviksi. Ja kuitenkin on itsepäinen, järkevä uhma ilman pienintäkään kaunisteluviettiä oikeastaan vieläkin ikävämpää! Lapsi on lähempänä omaa luontoaan, jos hän väittää olevansa syytön. Lapsuusvuosien ylistetty mielikuvitus ilmenee etenkin toiveajatteluna, vaikeutena erottaa valhe totuudesta. Kaikkein eniten vanhemmat kauhistuvat, kun epärehellisyys tulee ilmi näpistelynä (Riitta). Nykyään kuitenkin tiedetään, ettei lapsen epäluotettavuuden eikä pikkuvalheiden tarvitse herättää sen suurempaa pelkoa. Useimmat pikku syntiset - ja niitä on paljon! - kasvavat täysin hyviksi yhteiskunnan jäseniksi, vaikkapa lihavixi kääntäjixi. Useimmat aikuiset eivät nimittäin myöskään ole niin kovin kykeneviä vastustamaan kiusauksia. He pystyvät vain hiukan paremmin arvostelemaan päämäärää, keinoja ja tilannetta. Ei tosin voida kieltää, että myös omatunto, eli pelisilmä, sanan varsinaisessa ja kunnioitettavassa merkityksessä, kehittyy meissä vähitellen kasvuvuosina. Ensimmäisiä spontaanisia eetillisiä tunteita näyttää olevan toveruus ja sen velvoitukset, jotka kehittyvät myöhemmällä lapsuuden iällä pelkän totunnaisen kuuliaisuu- den ja rangaistuksenpelon kauden jälkeen. Klaaniajattelu kehittyy, tit for tat, viranomaisille ei vasikoida.
ellauri364.html on line 426: Vaan forwärz, sillä nyt tullaan oikeihin perversioihin, ennen kaikkea suklaaosastoon! Harhaviettisiin homppeleihin, joita meillä täällä Ruåzissa on joka sadannella askeleella, jos olet taitava. Etenkin naisia! Oltuaan aviossa moniaita vuosia ja saatuaan lapsiakin voi mies (Arto) huomata että hänen vaimonsa on homo! Hermot ja perversiteetit kuuluvat kieltämättä
ellauri364.html on line 479: The LEGENDARY, AMAZING and BREATHTAKING 1990 solo acoustic performances in support of The Christic Institute are among the most emotional and revealing of Bruce's career. His explanation of Reason to Believe seems to stray a little from William James. ellauri364.html on line 501: She said baby I'll work for you everyday
ellauri364.html on line 532: Groom stands waitin' for his bride
ellauri364.html on line 537: Rush on, so effortlessly
ellauri364.html on line 550: In 1986, the Christic Institute filed a $24 million civil suit on behalf of journalists Tony Avirgan and Martha Honey stating that various individuals were part of a conspiracy responsible for the La Penca bombing that injured Avirgan. The suit charged the defendants with illegally participating in assassinations, as well as arms and drug trafficking. Among the 30 defendants named were Iran–Contra figures John K. Singlaub, Richard V. Secord, Albert Hakim, and Robert W. Owen; Central Intelligence Agency officials Thomas Clines and Theodore Shackley; Contra leader Adolfo Calero; Medellin cartel leaders Pablo Escobar Gaviria and Jorge Ochoa Vasquez; Costa Rican rancher John Hull; and former mercenary Sam N. Hall.
ellauri364.html on line 552: On June 23, 1988, United States federal judge James Lawrence King of the United States District Court for the Southern District of Florida dismissed the case stating: "The plaintiffs have made no showing of existence of genuine issues of material fact with respect to either the bombing at La Penca, the threats made to their news sources or threats made to themselves." According to The New York Times, the case was dismissed by King at least in part due to "the fact that the vast majority of the 79 witnesses Mr. Sheehan cites as authorities were either dead, unwilling to testify, fountains of contradictory information or at best one person removed from the facts they were describing." On February 3, 1989, King ordered the Christic Institute to pay $955,000 in attorney's fees and $79,500 in court costs. The United States Court of Appeals for the Eleventh Circuit affirmed the ruling, and the Supreme Court of the United States let the judgment stand by refusing to hear an additional appeal. The fine was levied in accordance with “Rule 11” of the Federal Rules of Civil Procedure, which says that lawyers can be penalized for frivolous lawsuits.
ellauri365.html on line 49: Maupassant [måpasa], Henry René Albert Guy de, fransk författare, f. 5 aug. 1850 på slottet Miromesnil i Normandie, d. 6 juli 1893 Auteuil, var ättling af en gammal lothringsk adels- familj; modern var sy- ster till skalden Alfred de Poittevin. Föräld- rarna skildes tidigt, och den intelligenta och litterärt intresse- rade modern, en barn- domsväninna till Gu- stave Flaubert, ledde sonens uppfostran. Hans barndom förflöt vid Normandies kust, där M. insöp sin kärlek till naturen och lärde kän- na dessa normandiska typer, som han sedan så gärna skildrade. Adertonårig inträdde han 1868 i Marinministeriet, men öfvergick 1878. till kultusministeriet. Han saknade emellertid intresse för ämbetsmannabanan. Redan tidigt vak- nade hans lust för litteraturen, som närdes af mo- derns ungdomsminnen. Flaubert omfattade honom med en faders kärlek, kritiserade strängt hans. första omogna försök, inpräntade i hans sinne sina egna konstnärliga principer, lärde honom att genom aldrig tröttnande observation söka uppfånga det förut icke iakttagna och därför nya och att återge. det så, att det skildrade fenomenet skiljer sig från alla andra och blir individuellt och enastående. Framför allt afhöll han honom från att debutera för tidigt. Från midten af 70-talet meddelade dock M. under hvarjehanda pseudonymer (oftast Guy de Valmont) smärre bitar åt tidningar och tidskrifter, och 1879 fick han uppförd en drama- tisk bagatell, Histoire du vieux temps. Hans verk- liga debut inföll dock först 1880 med diktsamlingen Des vers. Den har obestridligen ett originellt skaplynne och väckte uppseende kanske ej minst därför, att den hotades med ett åtal för osedlighet hufvudsakligen på grund af dikten Le mur), som deck afstyrdes genom inflytelserika vänner. M. insåg sedan själf, att hans talang låg mera för prosan, i all synnerhet sedan han samma år ut- gifvit novellen Boule de suif (i "Soirées de Mé- dan"). Med denna novell, som utmärktes genom skarp observationsförmåga och ypperlig prosa- stil, slog M. igenom och intog sin plats som en at den naturalistiska skolans förnämsta representanter och en af den franska litteraturens största novellister. Den efterföljdes af en lång rad novel ler, först publicerade i "Gil Blas" och "Echo de Paris" och sedan samlade i bokform under följande titlar: La maison Tellier (1881), M:lle Fifi (1882), Les contes de la Bécasse (1883), Clair de lune i (1884), Au soleil (resebilder, s. a.), Les soeurs Rondoli (s. a.), Miss Harriett (s. a.), Yvette (s. a.; sv. öfv. 1905), Monsieur Parent (s. a.), Contes du jour et de la nuit (1885), Contes et nouvelles (s. 4.), Contes choisis (1886), La petite Roque (s. a.), Toine (s. 1.), Le Horla (1887), Sur l'eau (rese- skildringar, 1888), Le rosier de Mime Husson (s. å.), L'héritage (s. a.), La main gauche (1889), Histoire d'une fille de ferme (s. a.), La vie errante (reseskildringar, s. å.) och L'inutile beauté (1890); efter hans död ha ytterligare publicerats Le père Milon (1899; "Gubben Milon", s. å.), Le colporteur (1900) och Dimanches d'un bourgeois de Paris (s. å.). Till dessa novellsamlingar ansluta sig sexromanerna Une vie (1883; "Ett lif", 1884), Bel-ami (1885; "Qvinnogunst", 1885 och 1901), Mont-Oriol (1887; sv. öfv. 1895), Pierre et Jean (1888; "Pierre och Jean", s. a.), Fort comme la vi mort (1889; "Stark som döden", 1894 och 1910) och Notre coeur (1890; "Vårt hjerta", 1894 och 1910). För scenen skref M. vidare treaktsskåde spelet Musotte (i samarbete med J. Normand, 1891) och La paix du ménage (uppf. på Théâtre fran- çais, 1893). M. skref äfven litterära studier, bl. a. öfver Emile Zola (1883) och Gustave Flaubert (1884). Denna oerhörda produktion fullbordades en på den korta tiden af omkr. tio år. Den gjorde honom hastigt världsberömd som en äkta represen tant för den franska conten, en ättling i rakt ned stigande led af de gammalfranske fabliåförfattarna, med ära upphärande Rabelais', La Fontaines och Voltaires traditioner.
ellauri365.html on line 84: hellyys painoi heitä, kuin vahvempi tarve Douce les oppressait, comme un besoin plus fort
ellauri365.html on line 176: siitä, että pystyin tarttumaan saaliin tavoin De ma force pouvant saisir, comme une proie,
ellauri365.html on line 190: Otin sen jo, kiihkeänä ja vahvana, Déjà je la prenais, impétueux et fort,
ellauri365.html on line 191: Kun suuri ponnistus työnsi minut takaisin. Quand je fus repoussé par un suprême effort.
ellauri365.html on line 249: « Ce soir dans un atelier de la rue de Fleurus, le jeune Maupassant fait représenter une pièce obscène de sa composition, intitulée FEUILLE DE ROSE et joué par lui et ses amis. C'est lugubre, ces jeunes hommes travestis en femmes, avec la peinture sur leurs maillots d'un large sexe entrebâillé ; et je ne sais quelle répulsion vous vient involontairement pour ces comédiens s'attouchant et faisant entre eux le simulacre de la gymnastique d'amour. L'ouverture de la pièce, c'est un jeune séminariste qui lave des capotes. Il y a au milieu une danse d'almées sous l'érection d'un phallus monumental et la pièce se termine par une branlade presque nature. Je me demandais de quelle absence de pudeur naturelle il fallait être doué pour mimer cela devant un public, tout en m'efforçant de dissimuler mon dégoût, qui aurait pu paraître singulier de la part de l'auteur de LA FILLE ELISA. Le monstrueux, c'est que le père de l'auteur, le père de Maupassant, assistait à la représentation. Cinq ou six femmes, entre autres la blonde Valtesse, se trouvaient là, mais riant du bout des lèvres par contenance, mais gênées par la trop grande ordure de la chose. Lagier elle-même ne restait pas jusqu'à la fin de la représentation. Le lendemain, Flaubert, parlant de la représentation avec enthousiasme, trouvait, pour la caractériser, la phrase : « Oui, c'est très frais ! » Frais pour cette salauderie, c'est vraiment une trouvaille. »
ellauri365.html on line 276: Leo Tolstoy used Maupassant as the subject for one of his essays on art: The Works of Guy de Maupassant. His stories are second only to Shakespeare in their inspiration of movie adaptations with films ranging from Stagecoach, Oyuki the Virgin and Masculine Feminine.
ellauri365.html on line 280: "I cannot at all conceive in which century of history one could haul together such inquisitive and at the same time delicate psychologists as one can in contemporary Paris: I can name as a sample – for their number is by no means small, ... or to pick out one of the stronger race, a genuine Latin to whom I am particularly attached, Guy de Maupassant."
ellauri365.html on line 287: Gene Roddenberry, in an early draft for The Questor Tapes, wrote a scene in which the android Questor employs Maupassant's theory that, "the human female will open her mind to a man to whom she has opened other channels of communications." In the script Questor copulates with a woman to obtain information that she is reluctant to impart. Due to complaints from NBC executives, this scene was never filmed.
ellauri365.html on line 311: for-Growth.jpg?ezimgfmt=rs:330x189/rscb10/ngcb9/notWebP" />
ellauri365.html on line 482: När diktsamlingen Vallfart och vandringsår publicerades i april 1888 väckte den en enorm uppmärksamhet. Den innebar ett brott med den dittills förhärskande naturalismen och istället för social misär och enformigt industriarbete skrev Heidenstam om njutningslystnad och romantik.
ellauri365.html on line 503: Frödings förläggare Albert Bonnier hade skrivit till honom och frågat om inte Fröding ville överväga att stryka några rader i dikten En morgondröm som skulle ingå i hans kommande diktsamling Stänk och flikar, eftersom det i poetisk form skildrar ett samlag. I Sandhamn hade Fröding med sig korrekturet. Heidenstam och de andra uppmanade Fröding att stå fast och inte låta stryka något. En kväll läste Heidenstam upp En morgondröm för vännerna. Stödet från vännerna gav Fröding mod att inte låta stryka någonting, när han skickade in korrekturet till förlaget hänvisade han uttryckligen till Heidenstam för att låta allt stå kvar. I månadsskiftet september-oktober publicerades diktsamlingen och den utlöste en hetsig pressdebatt som riktades både mot Fröding och förläggaren. Den 9 oktober åtalades Fröding.
ellauri365.html on line 507: I takt med att Heidenstams debutbok hyllades av kritikerna blev Strindberg allt mer oroad över att han höll på att bli utklassad av Heidenstam och började att baktala denne. Heidenstam hade också börjat kritisera den naturalistiska litteraturen, en genre där Strindberg var den ledande författaren och dramatikern (Fröken Julie, Fadren). I ett brev till författaren Ola Hansson anklagade han Heidenstam för plagiat. Heidenstam fortsatte att skriva brev till Strindberg som dock svarade kyligt eller rent sagt förolämpande. Till slut upphörde Strindberg att svara på brev. Heidenstam skickade ett sista brev i mars 1890 utan att få svar.
ellauri365.html on line 536: Heidenstam var dock fortsatt svartsjuk och bevakade om någon visade ett mer än artigt intresse för Greta. Hon blev alltmer olycklig och har vid åtminstone något tillfälle försökt ta livet av sig, det visar bevarade brev. Enligt Gedin (2006) var den desperata Greta otrogen med trädgårdsdrängen Gerhard och detta orsakade den definitiva separationen 1916. För att bli kvitt Greta använde Verner nobelpengarna, som kom just i rättan tid. Med transfersumman kunde Greta håva in en annan författare.
ellauri365.html on line 561: Böök började också med att gå igenom Heidenstams efterlämnade papper. År 1941 publicerades memoarerna När kastanjerna blommade samt en samling aforismer, Tankar och utkast. År 1942 publicerades Sista dikter och följande år Heidenstams samlade verk i 23 band.
ellauri365.html on line 565: In truth he gave the final blow to the left-wing realistic school, enemy of all imagination, which was then dominant in Sweden and which since 1880 had darkened literature with its sadness and its gloom. This was the first manifestation of a new poetry in which free individuals, led only by the logic of their imagination, worshipped beauty and wealth for its own sake.
ellauri365.html on line 572: An ample and profound imagination, genial sentiment, and pure humanity fill these poems – which are also admirable in the sense of form – and make Heidenstam a manly poet and a master of the misogynic genre.
ellauri365.html on line 574: The next aspect of Heidenstam’s development appeared in his patriotic poetry. He had discovered early that love for the ancestral wealth and for the home of one’s noble birth is what most strongly links man to life. His self-love finally suggested a patriotic delusion of grandeur and called forth this passionate demand: "No people may be greater than you; that is the goal, no matter what the cost."
ellauri365.html on line 577: His cult for man was taking shape, and one finds traces of it in the work. This cult often includes the necessity to renew life through sacrifice and to aspire to a more elevated earthly existence, an idea which is opposed to love and the cult of woman and results logically in the exaltations of stories Sankt Göran och Fröken (1900) and Säven susar (1904) [Whispers in the Willows].
ellauri365.html on line 579: There are many reasons why Heidenstams poetry should appeal particularly to American readers. the Swedish genius is closely akin to us; it has the same seriousness, the same vigor, the same nobility of feeling. Theodore Roosevelt in his Autobiography tells us that he found time to read and enjoy the works of Topelius. But we have to face the truth that most other well-informed American persons have never heard the name of a single Swedish poet.
ellauri365.html on line 584: Back North, the self-centered man forgot his despondency by merging himself into the larger soul of his estate. To those familiar with his membership of the committee, it came as no surprise that in 1916 Heidenstam was awarded the Nobel Prize for Literature. He is perhaps most like Browning. Above all things he abhors uninspired naturalism; "gray-weather moods," he calls it. Strindberg merely "let the cellar air escape through the house.", he said. He repudiates pessimism no less than sentimentalism. He wrestled with August for the deeper meaning of life. The imagery is often daring, as when a negro's lips are compared to the crimson gash on a foreskin. Heidenstam, though one of the most daringly earnest of poets, is sufficiently an artist to relieve his style by such touches of humor and of the deeper sort of romance. But atonement was repugnant to his manhood. He longs to be worthy of his heritage, to give his life for some damn cause. He believes it is only in moments of great exaltation that we really live. The best bit is where Verner dissuades his poor countrymen from whacking the filthy rich. Without his saying so, we feel in him the quality of St. Paul affirming: "I have fought the good fight, I have kept the faith."
ellauri365.html on line 586: "Happiness is a woman's jewel," he says. It is the fighting optimist who inveighs against weighing men in a money-scale and dividing the head of the nation from its arse. That the man is not other than his work is borne witness to by all who know him. He is over six feet in height and powerfully built, with strongly-marked aquiline features. Heidenstam is said to resemble Byron also in having a poor ear for music.
ellauri365.html on line 854: Under sin studenttid hörde Fröding till den radikala ungdomens skara. Han svärmade för de frisinnade åsikterna och "drack sig full av moderna idéer", såsom han själv uttryckte det. Han tog aldrig någon examen utan övergav Uppsala efter fyra år och återvände till Värmland för att fortsätta med sitt intresse vilket var att skriva dikter och annan poesi.
ellauri367.html on line 116: La famille Rothschild, la plus célèbre famille à porter ce nom, sont des descendants de Mayer Amschel Rothschild (1744-1812). Né Mayer Amschel Bauer, à Francfort-sur-le-Main dans l'ouest de l'Allemagne, il changea son nom en Rothschild en référence au bouclier rouge, symbole de la maison familiale puis de la banque créée par son père. Ses descendants ont fondé depuis le XVIIIe siècle des dynasties de banquiers et financiers dans différents pays européens aux origines juives ashkénazes et aux différentes nationalités (allemande, française, britannique, israélienne, etc.).
ellauri367.html on line 132: Auf diese Erzählung geht wohl auch die bis heute umlaufende Geschichte zurück, die Familie Rothschild habe ihren Reichtum durch eine Spekulation auf den Ausgang der Schlacht bei Waterloo erworben. Danach habe Nathan Rothschild dank eines effizienten Informationsdienstes bereits vor der britischen Regierung vom siegreichen Ausgang der Schlacht erfahren und daraufhin seine Aktien verkauft, um andere Anleger glauben zu machen, er sei im Besitz von Information über eine britische Niederlage. Es sei danach zu Panikverkäufen und starken Kursverlusten gekommen, die Nathan dazu genutzt habe, die Wertpapiere billig aufzukaufen. Nach dem Eintreffen der Siegesnachricht habe er dann von einem enormen Kursanstieg profitiert. Georges Dairnvaell brachte diese unwahre Geschichte 1846 in seinem Pamphlet Die erbauliche und kuriose Geschichte von Rothschild I., König der Juden erneut in Umlauf.[a 3] Später, zur Zeit des Nationalsozialismus, wurde sie durch den unverhüllt antisemitischen deutschen Propaganda-Film Die Rothschilds verbreitet. Zudem war bereits im 19. Jahrhundert das Gerücht aufgekommen, Nathan Mayer Rothschild habe einen französischen General bestochen, um den britischen Sieg sicherzustellen.
ellauri367.html on line 140: format%3Djpg/path/s8d8a0e0cb020f5cc/image/ida62725648e4243e/version/1521561187/image.jpg" />
ellauri367.html on line 331: Omar talar med ett artigt tonfall och tenderar att formulera sig på ett omständligt sätt som väcker stor munterhet hos genomsvenskarna.
ellauri368.html on line 45: Turns out the whole of Talmud is best understood as a a colossal joke. Until 1904, however, though this work was well under way, I was partially conscious of many important onussions. But verily I could say: "Who shall go over the sea for us and bring it unto us". From the river to the sea Palestine will be free.
ellauri368.html on line 63: Yleisen vaatekappaleen, peruukin, metaforinen muuttaminen niityksi toimii upeasti sekä äidin että luonnon uudestisyntymisen symbolina.
ellauri368.html on line 66: Among the Jews of the Slavonic countries "maskil" usually denotes a self-taught Hebrew scholar with an imperfect knowledge of a living language (usually German), who represents the love of learning and the striving for culture awakened by Mendelssohn and his disciples; i.e., an adherent or follower of the Haskalah movement. He is "by force of circumstances detained on the path over which the Jews of western Europe swiftly passed from rabbinical lore to European culture" and to emancipation, and "his strivings and short-comings exemplify the unfulfilled hopes and the disappointments of Russian civilization." The Maskilim are mostly teachers and writers; they taught a part of the young generation of Russian Jewry to read Hebrew and have created the great Neo-Hebrew literature which is the monument of Haskalah. Although Haskalah has now been flourishing in Russia for three generations, the class of Maskilim does not reproduce itself. The Maskilim of each generation are recruited from the ranks of the Orthodox Talmudists, while the children of Maskilim very seldom follow in the footsteps of their fathers. This is probably due to the fact that the Maskil who breaks away from strictly conservative Judaism in Russia, but does not succeed in becoming thoroughly assimilated, finds that his material conditions have not been improved by the change, and, while continuing to cleave to Haskalah for its own sake, he does not permit his children to share his fate. The quarrels between the Maskilim and the Orthodox, especially in the smaller communities, are becoming less frequent. In the last few years the Zionist movement has contributed to bring the Maskilim, who joined it almost to a man, nearer to the other classes of Jews who became interested in that movement. The numerous Maskilim who emigrated to the United States, especially after the great influx of Russian immigrants, generally continued to follow their old vocation of teaching and writing Hebrew, while some contributed to the Yiddish periodicals. Many of those who went thither in their youth entered the learned professions. See Literature, Modern Hebrew. (Source: Jewish Dictionary)
ellauri368.html on line 287: Jonah Rapa, probably a native, or resident of Vermicelli, wrote a satire on Christianity in the form of the Passover Haggadah, which has come down to us in a number of manuscripts, some bearing the peculiar title of Pilpul Zeman Zemanim Zemanehem, and some the title of Haggadah of Yonah Rapa.
ellauri368.html on line 289: In his satire, he prefers to strike out right from the shoulder. Take, for instance, his exposure of the Carnival, which reads in part as follows:
ellauri368.html on line 291: "In those days no lamentation is heard, sorrow and grief take to flight. No one asks for anything but plenty of wine and food. No sound is heard but that of stringed instrument and pipes, timbels, harps and psalteries .... The wise man is sought in those days, but he is not there; the prudent
ellauri368.html on line 296: Evidently, his satire lacks that subtle irony which made Profiat Duraii's Epistle so powerful, and at the same time gained for it such great popularity. Undoubtedly, it is due to this directness and plainness of speech, that this parody has never yet seen the light of day. About as humorous as this invective against J.N. somewhat earlier:
ellauri368.html on line 298: Let the dead god cease, and forgotten be his memory, name and time of existence. Eternal perdition bequeathed be to fucking Nazarite who proclaimed his greatness and his dominion.
ellauri368.html on line 303: When he (Scrooge McDuck) gave a coin in alms to a poor man, he shouted at him this: 'Why do you sit with thy hands folded? The sleep of the laborer is sweet; go, then, till the earth and live with the labor of thine own hands. Thy hands are not bound, nor are thy feet put into fetters. By Jehovah, all of you are poor, because you hold your hands akimbo. If you had in your possession all the gold of my money bin, you would squander it. Do you perhaps wait for manna to come down from beaven, as it did for those who went out of Egypt, or for the earth to bring forth white bread and garments of fine wool, colored and embroidered, or do you wait for God to open windows in heaven?
ellauri368.html on line 305: As a parody, this work is certainly one of the cleverest, and as a satire, it would likewise have ranked with the best in Hebrew literature, if not for one characteristic which detracts
ellauri368.html on line 327: Revealer of Secrets is particularly pertinent at the end of the twentieth century. We seem to be post-everything in this fin-de-siècle twilight of the millennium. Our age is called post-War, post-Shoah, post-Soviet Union, post-Cold War, and maybe even post Zionist. Aaron Lansky calls the new building for the National Yiddish Book Center "heymish modern," but others will say that it is post-shtetl or post-modern. In our crowded post-age obsessed by imitation, influence, and parody, the time is right for a rediscovery of Joseph Perl's masterful parody of hasidic writing.
ellauri368.html on line 335: In 1819 he continued his writings against Hasidism by publishing a novel about the subject. In the novel, characters search for the original copy of a recently published anti-Hasidic book. The novel was originally published anonymously.
ellauri368.html on line 348: Jänis (Trauungsformel):
ellauri368.html on line 361: A Kapure (Sühnopfer) sollt ihr wem far mir in for ellauri368.html on line 408: Ukrainaa tukevat Venäjän vapaaehtoisjoukot (RDK) ylittivät maanantaina rajan Ukrainasta Venäjälle Graivoronin kaupunkiin kuuluvaan Kozinkan kylään. Näin arvioi Yhdysvaltalainen ajatushautomo Institute for the Study of War (ISW). Britannian puolustusministeriön mukaan Venäjälle tunkeutuneita joukkoja ei olla pystytty tunnistamaan. Tiedustelukatsauksessaan se kertoo tilanteen kuitenkin kertovan siitä, että Venäjän Ukrainan vastaisen rajan tilanne on nyt toDElla huono.
ellauri368.html on line 412: Hyökkäyksessä oli kyse lännen misinformaatio-operaatiosta, Kastehelmi sanoo. Hän huomauttaa, että hyökkäävien joukkojen kytköstä Ukrainaan on yritetty häivyttää etenkin sosiaalisessa mediassa. – Moni toistelee kuin vitsinä väitettä "venäläisistä separatisteista", jotka ovat vain yllättäen ilmestyneet varusteineen tapahtumapaikalle, hän sanoo. – Osa on ottanut tämän läpän tosissaan ja on vakavissaan sitä mieltä, että tässä ei ole kyse Ukrainan toiminnasta. Tämä ajatus on levinnyt osittain myös mediaan asti. Myös useat viralliset tahot aina ukrainalaisista muunmaalaisiin ovat Kastehelmen mukaan heittäneet vettä infosotamyllyyn. – Monet ukrainalaiset puhuvat hyökkäävistä joukoista ikään kuin muista Ukrainan toiminnoista täysin erillisinä osastoina, hän sanoo. – Lisäksi esimerkiksi brittitiedustelun päivittäiskatsauksessa leviteltiin käsiä ja esitettiin tietämätöntä puhumalla hyökkääjistä tunnistamattomina partisaaneina, vaikka esimerkiksi hyökkäävät osastot itse, Ukrainan sotilastiedustelu ja alueelta tuleva kuvamateriaali kertovat, mistä joukoista on kyse. Britit oli jo 100 vuotta sitten lähdössä Muurmanskista valkokaartin avuxi etelään mutta sekin invaasio meni
ellauri369.html on line 359: As a boy, Teufelsdröckh was left in a basket on the doorstep of a childless couple in the German country town of Entepfuhl ("Duck-Pond"); his father a retired sergeant of Frederick the Great and his mother a very pious woman, who to Teufelsdröckh´s gratitude, raises him in utmost spiritual discipline. In very flowery language, Teufelsdröckh recalls at length the values instilled in his idyllic childhood, the Editor noting most of his descriptions originating in intense spiritual pride. Teufelsdröckh eventually is recognized as being clever, and sent to Hinterschlag (slap-behind) Gymnasium. While there, Teufelsdröckh is intellectually stimulated, and befriended by a few of his teachers, but frequently bullied by other students. His reflections on this time of his life are ambivalent: glad for his education, but critical of that education´s disregard for actual human activity and character, as regarding both his own treatment and his education´s application to politics. While at University, Teufelsdröckh encounters the same problems, but eventually gains a small teaching post and some favour and recognition from the German nobility. While interacting with these social circles, Teufelsdröckh meets a woman he calls Blumine (Goddess of Flowers; the Editor assumes this to be a pseudonym), and abandons his teaching post to pursue her. She spurns his advances for a British aristocrat named Towgood. Teufelsdröckh is thrust into a spiritual crisis, and leaves the city to wander the European countryside, but even there encounters Blumine and Towgood on their honeymoon. He sinks into a deep depression, culminating in the celebrated Everlasting No, disdaining all human activity. Still trying to piece together the fragments, the Editor surmises that Teufelsdröckh either fights in a war during this period, or at least intensely uses its imagery, which leads him to a "Centre of Indifference", and on reflection of all the ancient villages and forces of history around him, ultimately comes upon the affirmation of all life in "The Everlasting Yea". The Editor, in relief, promises to return to Teufelsdröckh´s book, hoping with the of his assembled biography to glean some new insight into the philosophy. Wow, sounds a lot like Carlyle´s personal biography, lightly camouflaged?
ellauri369.html on line 363: Herr Diogenes Teufelsdröckh: (Greek/German: "Zeus-descended Devil´s Dung") The Professor of "Things in General" at Weissnichtwo University, and writer of a long book of German idealist philosophy called Clothes, Their Origin and Influence, the review of which forms the contents of the novel. NOTE: Both professor and book are fictional.
ellauri369.html on line 366: Hofrath: Hofrath Heuschrecke (i. e. State-Councillor Grasshopper) is a loose, zigzag figure, a blind admirer of Teufelsdröckh´s, an incarnation of distraction distracted, and the only one who advises the editor and encourages him in his work; a victim to timidity and preyed on by an uncomfortable sense of mere physical cold, such as the majority of the state-counsellors of the day were. Sounds a lot like Waldo Emerson.
ellauri369.html on line 368: Blumine: A woman associated to the German nobility with whom Teufelsdröckh falls in love early in his career. Her spurning of him to marry Towgood leads Teufelsdröckh to the spiritual crisis that culminates in the Everlasting No. Their relationship is somewhat parodic of Werther´s spurned love for Lotte in The Sorrows of Young Werther (including her name "Goddess of Flowers", which may simply be a pseudonym), though, as the Editor notes, Teufelsdröckh does not take as much incentive as does Werther. Critics have associated her with Kitty Kirkpatrick, with whom Carlyle himself fell in love before marrying Jane Carlyle.
ellauri369.html on line 375: Sartor Resartus was intended to be a new kind of book: simultaneously factual and fictional, serious and satirical, speculative and historical. It ironically commented on its own formal structure, while forcing the reader to confront the problem of where "truth" is to be found. In this respect it develops techniques used much earlier in Tristram Shandy, to which it refers. The imaginary "Philosophy of Clothes" holds that meaning is to be derived from phenomena, continually shifting over time, as cultures reconstruct themselves in changing fashions, power-structures, and faith-systems. The book contains a very Fichtean conception of religious conversion: based not on the acceptance of God but on the absolute freedom of the will to reject evil, and to construct meaning. This has led some writers to see Sartor Resartus as an early existentialist text. Why of course!
ellauri369.html on line 382: Neopaganist humorist Charles Godfrey Leland (1824-1903) read it through forty times ere he left college, of which he kept count. He went on to write Aradia, or the Gospel of the Witches, which became a primary source text for Neopaganism half a century later.
ellauri369.html on line 476: Deena Weinstein havaitsee On Herpexen vaikutuksen "kitaran sankarin" rockmusiikkiilmiöön, kuten 1960-luvun meemissä "Clapton is God". Deena Weinstein (born March 15, 1943) is a professor of sociology at DePaul University whose research focuses on popular culture. She is particularly well known for her research on heavy metal culture, on which subject she wrote a ground-breaking book, Heavy Metal: A Cultural Sociology (1991), later published in a revised and updated version as Heavy Metal: The Music and Its Culture (2009). She did for metal what Greil Marcus's Lipstick Traces did for the Sex Pistols (fucking castrated them).
ellauri369.html on line 487: Thomas Carlylen innoittamana Frouden kirjoitukset olivat usein kiivaasti poleemisia, mikä ansaitsi hänelle useita suorapuheisia vastustajia. Froude oli kiistanalainen kuolemaansa saakka Carlylen elämästä, jonka hän julkaisi Thomasin ja Jane Welsh Carlylen henkilökohtaisten kirjoitusten pohjalta. Nämä julkaisut johtivat jatkuvaan juoruun ja panetteluun Carlylen pariskunnan avio-ongelmista. Jamesin elämäkerran kirjoittaja Herbert Paulin mukaan Frode jäi "rakkaudettomaksi, ilottomaksi poikaraukaksi" kylmän, kurinpitämättömän isänsä ja veljensä Richardin kanssa. Westminster Schoolissa häntä "jatkuvasti kiusattiin ja kidutettiin". Hän sai toisen luokan tutkinnon ja meni tuutoriksi Irlantiin. Frouden veli (puoli?) Richard Hurrell oli ollut yksi Oxford-liikkeen johtajista jotka kannatti katolista eikä protestanttista tulkintaa anglikaanisesta kirkosta.
ellauri369.html on line 491: Hän alkoi julkisesti ilmaista uskonnollisia epäilyksiään puoliksi omaelämäkerraisissa teoksissaan Shadows of the Clouds , jotka julkaistiin vuonna 1847 salanimellä "Zeta", ja The Nemesis of Faith , joka julkaistiin omalla nimellään vuonna 1849. Erityisesti The Nemesis of Faith nosti esiin kiistan myrskyn, jonka William Sewell poltti julkisesti Oxfordissa Exeter Collegessa ja Morning Herald piti sitä "uskottomuuden käsikirjana" . James joutui eroamaan stipendiaatistaan, ja University College Londonin virkamiehet peruuttivat tarjouksen mestariopiskelusta Hobart Townissa Australiassa, jossa Froude oli toivonut pääsevänsä työskentelemään samalla kun harkitsi tilannettaan uudelleen. James pakeni yleistä meteliä vastaan kiinaamalla ystävänsä Charles Kingsleyn luona katakombeissa.
ellauri369.html on line 497: Frouden sepustuxet herättivät sekä liberaalien että Oxford High Church määnien vihan; tämä vihamielisyys ilmaistiin Christian Remembrancerin ja Edinburgh Review - lehden arvosteluissa. Teos oli kuitenkin suosittu menestys, ja sen kanssa, että Froude kielsi varhaiset romaanit vuonna 1858, auttoi häntä saamaan takaisin suuren osan vuonna 1849 menettämänsä arvostuksen. Thomas Macaulayn kuoleman ansiosta vuonna 1859 Froudesta tuli tunnetuin elävä historioitsija Englannissa.
ellauri369.html on line 531: Kun vastustajansa Edward Augustus Freeman kuoli vuonna 1892, Froude nimitettiin lordi Salisburyn suosituksesta hänen seuraajakseen modernin historian Regius-professoriksi Oxfordissa. Lordi Salisbury oli brittiläinen konservatiivinen poliitikko, joka toimi pääministerinä kolme kertaa yhteensä yli 13 vuoden ajan. Hän vältti liittoutumia pitäen yllä upeaa eristäytymistä. Valinta oli kiistanalainen, sillä Frouden edeltäjät olivat olleet hänen ankarimpia arvostelijoitaan, ja hänen teoksiaan pidettiin yleensä kirjallisina teoksina akateemiseen maailmaan soveltuvien vakavan historian kirjojen sijaan. Siitä huolimatta hänen luennot olivat erittäin suosittuja, suurelta osin Frouden kokemuksen syvyyden ja monipuolisuuden vuoksi ja pian hänestä tuli Orielin stipendiaatti. Froude luennoi pääasiassa Englannin uskonpuhdistuksesta , "English Sea-Men in the Sixteenth Century (Sir Francis Drake ja Thomas Cauendish) ja Erasmuksesta.
ellauri370.html on line 53: Esther and Mordechai were definitely cousins. There was a big age gap between them, seeing as Mordechai took Esther in after she was orphaned. But according to TheTorah.com, some translations suggest he took her in as his wife, not as his ward. The exact phrase is he "took her to him," which one rabbi in Ask The Rabbi notes is only used when referring to marriage. Then why would Esther have passed for virginal woman if she'd been the wife of someone else? It may have been a matter of her age. It's gross, but it's true. This means it's very possible Mordechai never slept with Esther, well, not often anyway. According to the Jewish Women's Archive, Esther's considered not to have committed adultery because she didn't have a choice in marrying King Xerxes.
ellauri370.html on line 57: While travelling together, Haman ran out of food and had to beg Mordechai for some of his. Mordechai said the biblical equivalent of, "Sure, but you have to be my slave." Haman accepted and was trolled by Mordechai for God knows how long. Way to go Mordechai! They owe us SOOOOOO much!
ellauri370.html on line 61: When Haman is begging Queen Esther for his life after he tried to do the Jews dirty, he falls onto the couch she's lying on. The king walks in, thinks Haman is trying to have a go on his hot wife, and promptly has Haman impaled on a pole fifty cubits high (about 75 feet). Read More: How to clean a toilet ring. ellauri370.html on line 72: D) Right after WWI, the Ukrainian nationalists killed 100,000 Jews in terrible massacres. This is a forgotten tragedy. Another wave of desperate Russian Jews then immigrated to USA, till the Communists sealed the Soviet borders in 1922.
ellauri370.html on line 78: G) In the 1970's, masses of American Jews protested publically for Soviet Jews. 150,000 Soviet Jewish activists were able to emigrate to Israel thru American intervention. God bless Skip Jackson!
ellauri370.html on line 87: "Wherefore, as for one man's comfort yin entered into the world, and death by yin; and so death passed upon all men, for that all have sinned." (Margin: yin, in whom all men have sinned. Women do not sin as such, for the law was not meant for them.)
ellauri370.html on line 94: It might be well, however, to inquire, What is sin ? What is the biblical definition of it ? We find the answer in the following language: " Whosoever committeth sin trans-gresseth also the law : for sin is the transgression of the law." Gresseth! The Jews did a lot of it. We quote the following from the Prophet Isaiah:
ellauri370.html on line 100: Since sin is the transgression of the law, and where there is no law there is no transgression, and only by the law is the knowledge of sin, it is evident that before the Israelites could appreciate the work of salvation as revealed in the sanctuary and in its ministrations, they must know and understand the nature and consequences of sin. Therefore it was necessary upon the part of God to proclaim amid the awful thunders of Sinai. His law, His great lie detector and informer of sin. Had the Israelites realized their need of a Savior from sin, there never would have been that continuous murmuring for dessert among them that always existed. But they didn't! So there!" Simply regarding their help from God as mere temporal benefits, when everything did not come just as they wished, and instantly at that, they were all ready to murmur. Source ellauri370.html on line 102: Amalie Gresseth (16) skriver i Aftenposten (einn Schibsted-avis): Er seksualundervisningen i norsk skole god nok? Nei. Vi må lære om kjønnsidentitet og seksualitet, om skeiv sex og at sex ikke kun er penis i vagina eller en blowjob. Det er også penis och tunge i arsle. Jeg har hørt historier om folk som aldri har hatt seksualitetsundervisning. André har bare fått det i form av kondom på dildo og nettbasert undervisning. Er det mangel på laererkompetanse, eller er det for tabubelagt og «flaut»? Karl-Ove Knausgaard var nokk en bra sekslaerer til 13-åringer. (Dette er et ;D-innlegg. Meninger i teksten står for skribentens regning. Innlegg kan sendes inn her.)
ellauri370.html on line 104: Jackson sponsored the Jackson–Vanik amendment in the Senate (with Charles Vanik sponsoring it in the House), which denied normal trade relations to certain countries with non-market economies that restricted the freedom of emigration. The amendment was intended to help refugees, particularly minorities, specifically Jews, to emigrate from the Soviet Bloc. Jackson and his assistant, Richard Perle, also lobbied personally for some people who were affected by this law such as Anatoly (now Natan) Sharansky.
ellauri370.html on line 106: Jackson led the opposition within the Democratic Party against the SALT II treaty and was one of the leading proponents of increased foreign aid to Israel. For decades, Democrats who support a strong international presence for the United States have been called "Scoop Jackson Democrats," and the term is still used to describe contemporary Democrats such as Joe Lieberman and R. James Woolsey Jr.
ellauri370.html on line 108: Jackson was known as a hawkish Democrat. He was often criticized for his support for the Vietnam War and his close ties to the defense industries of his state. His proposal of Fort Lawton as a site for an anti-ballistic missile system was strongly opposed by local residents, and Jackson was forced to modify his position on the location of the site several times, but continued to support ABM development. American Indian rights activists who protested Jackson's plan to give Fort Lawton to Seattle, instead of returning it to local tribes, staged a sit-in. In the eventual compromise, most of Fort Lawton became Discovery Park, with 20 acres (8.1 ha) leased to United Indians of All Tribes, who opened the Daybreak Star Cultural Center there in 1977.
ellauri370.html on line 110: Opponents derided him as "the senator from Boeing", as well as a "whore for Boeing", because of his consistent support for additional military spending on weapons systems and accusations of wrongful contributions from the company; in 1965, 80% of Boeing's contracts were military.
ellauri370.html on line 112: In addition, contrary to claims that he was an environmentalist, Jackson was almost as much a "whore for logging companies" as for Boeing, according Carsten Lien's book Olympic Battleground. After his death, critics pointed to Jackson's support for Japanese American internment camps during World War II as a reason to protest the placement of his bust at the University of Washington.[25] Jackson was both an enthusiastic defender of the evacuation and a staunch proponent of the campaign to keep the Japanese-Americans from returning to the Pacific Coast after the war. Jackson died at 71. Jackson's death was greatly mourned. Jackson was proof of the old belief in the Judaic tradition that at any moment in history goodness in the world (olam) is preserved (tikkum) by the deeds of 36 just men who do not know that this is the role the Lord has given them. Scoop Jackson was one of those men.
ellauri370.html on line 127: H) In 1990, the Soviet Union collapsed and there was an upsurge of antisemitism. A wave of 1.2 million former Soviet Jews emigrated to Israel. 300,000 emigrated to the USA. 100,000 emigrated to Germany.
ellauri370.html on line 131: J) Since 2022, many Jews are now fleeing the Russia-Ukraine war and immigrating to Israel. They are fortunate to have a great country like Israel to go to. They have a Jewish homeland that welcomes them. New accommodations are becoming available as the Philistines are vacating them.
ellauri370.html on line 135: Has Ukraine's army built substantial defensive positions in front of Russia fortified lines? What are some of the most interesting unknown events/facts (mysteries) of history? Why do Finnish people seem to resist the Swedish language, but are happy to learn and speak English? Why is China’s communism so different than Russia´s? What is the most fascinating historical photo? How do I access a phone with a broken touch screen through a computer? Who is the mother of the President of Ukraine? Why did she fail to teach him Ukrainian? Did she teach her Hebrew or Jiddish? Doesn’t Putin realize he will be VAPORIZED 15 to 20 minutes after he launches his first missile? Why don't elite soldiers and Navy SEALs have physiques like Dwayne Johnson or Vin Diesel? Do you trust Ukraine to use the M1 Abrams tanks responsibly? Why not?
ellauri370.html on line 181: I fordom tid gick deras väg från Babylon till Kaanaan, därifrån till Egypten, därifrån till det förlovade landet, tillbaka till Babylon, sen till Spanien, vidare till Turkiet, till Nordafrika eller norrut till Holland, England, Polen och Ryssland samt i våra dagar till Amerika och tillbaka till det förlovade landet. Å nej, inte ni igen, sade filistinerna.
ellauri370.html on line 249: form: rotate(180deg)" />
ellauri370.html on line 259: Norwichin St. William joutui nahkurin orrelle tuntemattomista syistä vuonna 1144. Monk Thomas of Monmouth badmouthed the local francophone jews for it. The Bishop wanted to give them a trial by ordeal, but had no jurisdiction over jews. King Steve promised to look into it but forgot. Disappointed citizens made do with killing a bunch of jews.
ellauri370.html on line 263: Tuberkuloosia aiheuttava Mycobacterium tuberculosis on läheistä sukua leprabakteerille. Sitä ei ole voitu tutkia soluviljelmillä, koska se on solunsisäinen loinen, jolta puuttuu useita sellaisia geenejä, jotka mahdollistaisivat sen selviytymisen itsenäisesti. Ainutlaatuinen, monimutkainen soluseinämä, joka tekee mykobakteereista vaikeasti voitettavia, on todennäköinen syy myös sen hitaaseen lisääntymiseen. Yleisen uskomuksen vastaisesti lepra ei itsessään aiheuta lihan mätänemistä tai raajojen irtoamista, vaan sen isäntä. Lepra etenee hyvin hitaasti ja voi lopulta aiheuttaa esimerkiksi tuntoaistin menetyksen tai neliraajahalvauksen. Intiassa on eniten lepratapauksia, Brasiliassa toiseksi ja Burmassa kolmanneksi eniten. Lepra-alttius voi liittyä Parkinsonin tautiin. Se on miesten vaiva. Spare a penny for an ex-leper!
ellauri370.html on line 319: A lot of Elvis Presley songs were written especially for him, but according to Mac Davis, Presley´s 1969 hit, In the Ghetto, was not such a song. Mac Davis commented, 'I never really dreamed of pitching that song to Elvis. I had been working on In the Ghetto for several years. I grew up playing with a little boy in Lubbock, Texas, whose family lived in a dirt street ghetto. His dad and my dad worked in construction together. So that little boy and I sort of grew up together. I never understood why his family had to live where they lived while my family lived where we lived. Of course back in those days, the word "ghetto" hadn't come along yet. (It is Venetian for "foundry".) But I always wanted to write a song about that situation and title it 'The Vicious Circle'. I thought that if you were born in that place and that situation, then you grow up there and one day you die there, and another kid is born there that kind of replaces you. And later I started thinking about the ghetto as a title for the song.
ellauri370.html on line 388: Eugen Dühring war Sohn eines Beamten und studierte Jura in Berlin. Bis 1859 war er als Anwalt tätig. Da er früh unter einer Sehschwäche litt, die sich bis zu seinem dreißigsten Lebensjahr zu völliger Blindheit verschlimmerte, musste er seinen Beruf aufgeben. Trotz dieser Behinderung setzte er seine Studien in unterschiedlichen Fachgebieten wie Nationalökonomie, Philosophie, Mechanik, Logik, Ethik und Literatur fort.
ellauri370.html on line 396: Eugen considered the Marxist view of class-warfare as a dangerous superstition which obscures in convoluted dialectic the real sympathy that should and could exist between employers and workers and which alone forms the basis of a healthy social ethos.
ellauri370.html on line 398: Spengler and Sombart could not agree more. Duhring´s political economy has much in common with that of Mahatma Gandhi, the Indian leader, who attacked exploitation in any form, capitalist or Marxist, and advocated a society based on the principles of moral conscience, economic self-sufficiency, and mutual cooperation. He also drank his own pee and slept naked sandwiched between teenage girls. Diihring considered all property related to personal accomplishment as vigorously to be defended against the acquisitive grasp of Socialistic measures. All Marxist denials of social classifications are thus Utopian since a conflict of interests is indivisibly linked to the natural differences between man and mouse.
ellauri370.html on line 400: Capitalism indeed derives directly from the sheer profit-oriented usurious economic tradition of the Jews. Modern capitalism is the child of money-lending. In money-lending all conception of quality vanishes and only the quantitative aspect matters. In money-lending economic activity as such has no meaning; it is no longer a question of exercising body or mind; it is all a question of success. Success, therefore, is the only thing that has a meaning.
ellauri370.html on line 412: Daher sei nur eine internationale Lösung der Judenfrage dauerhaft. Die Vertreibung aller Philistiner sei vorerst undurchführbar und würde das Problem nur an andere Orte verlagern, wo es alsbald neu auftreten werde. 1900 forderte er direkt die „Vernichtung des Judenvolkes“.
ellauri370.html on line 457: Arthur, Comte de Gobineau, was born in France in 1816. His essay ´On the Inequality of Human Races´ was published in 1853. Wagner admitted in his own autobiography ´Mein Leben´ (My Life), that his compositions came to him from some outside source, when he was in a state of trance. Ach! Mein Leben! There is some documentary evidence to support the contention that the mad swan king Ludwig of Bayern maintained a homosexual relationship with Wagner. He is now best known for Disney´s magic Castle at Neuschwanstein with Heli-keiju buzzin round it like a fly circling a turd.
ellauri370.html on line 483: January 1927, Hitler, along with several highly ranked members of the Nazi Party, attended Chamberlain´s funeral. In 1909, some months before his 17th birthday, Rosenberg went with an aunt to visit his guardian where several other relatives were gathered. Bored, he went to a book shelf, picked up a copy of Chamberlain´s The Foundations and wrote of the moment: "I felt electrified; I wrote down the title and went straight to the bookshop." In 1930 Rosenberg published The Myth of the Twentieth Century, a homage to and continuation of Chamberlain´s work. Hitler told the ailing Chamberlain that he´d write a sequel to it. The French Germanic scholar Edmond Vermeil considered Chamberlain´s ideas "essentially shoddy".
ellauri370.html on line 560: Levi Strauss (26. helmikuuta 1829 Buttenheim, Baijerin kuningaskunta – 26. syyskuuta 1902 San Francisco, Kalifornia) oli saksalaissyntyinen yhdysvaltalainen tekstiilitehtailija, joka perusti Levi Strauss & Co. -yhtiön ja aloitti ensimmäisenä maailmassa farmarihousujen eli ”farkkujen” valmistamisen. Levi Strauss (alkuperäiseltä nimeltään Löb Strauß) syntyi vuonna 1829 Buttenheimissä Baijerissa eläneeseen juutalaiseen suurperheeseen. Isän kuoltua Strauss muutti 18-vuotiaana äitinsä ja kahden siskonsa kanssa New Yorkiin töihin kahden veljensä ompelutarvikeyritykseen. Seitsemän vuotta myöhemmin Strauss muutti San Franciscoon ja perusti oman ompelutarvike- ja vaatetusyrityksen, jonka asiakkaina oli vuoden 1849 kultaryntäyksen mainareita. Straussin tukkurikauppa menestyi, ja vaurastunut Strauss rahoitti kaupungin ensimmäisen synagogan perustamista sekä erilaisia hyväntekeväisyyskohteita kuten orpolasten rahastoja.
ellauri370.html on line 566: Kun Lévi-Strauss palasi Ranskaan toisen maailmansodan aattona, hänet kutsuttiin sotapalvelukseen vuosiksi 1939–1940. Hän lähti Ranskasta heti maan antautumisen ja aselevon jälkeen Yhdysvaltoihin ja osti ensi töixeen lujat farmarihousut. Siellä hän opetti New Yorkin New School for Social Researchin alaisuuteen perustetussa École Libre des Hautes Étudesissä, jota hän oli luomassa yhdessä muun muassa Henri Focillonin, Jacques Maritainin, Jean Perrinin ja muiden pseudotieteilijöiden kanssa. Lévi-Strauss toimi myös koulun pääsihteerinä. Hän liittyi vapaaehtoisena myös de Gaullen Vapaan Ranskan armeijaan. New Yorkissa Lévi-Strauss tutustui vielä venäjänjuutalaiseen kielitieteilijään Roman Jakobsoniin, joka tutustutti hänet Ferdinand de Saussuren ajatuksiin.
ellauri371.html on line 40: Siionin viisaiden pöytäkirjat lähtee liikenteeseen tästä. Hienosta suomennoxesta kiitos Google! Tästä ei tule hullua hurskaammaxi, on tää niin sekopäistä puuroa. Mutta eteenpäin, forvärz!
ellauri371.html on line 83: We aim to eradicate poverty through establishing a door-to-door hairdressing service for students in Nottingham. The profits from these haircuts will cross-subsidise the costs of providing homeless individuals with haircuts and financing their enrolment onto barbering courses.
ellauri371.html on line 85: Razoration hopes to tackle the issue of homelessness and both absolute and relative poverty within Nottinghamshire and raise awareness on the problem of, and associated with, homelessness. Our mission is to develop careers for passionate individuals through assisting them into employment. In addition, we hope to change society’s mindset, through reducing social isolation and the stigma associated with homelessness and home-made bad haircuts.
ellauri371.html on line 505: Joskaan emme salli itsenäistä politiikan opiskelua, niin päinvastoin, me rohkaisemme väsäämään kaikenlaista dokumenttia: hyväksynnät tai vetoomukset ehdotuksineen on hyvää kamaa, hallituksen harkinnan mukaan hallitus lupaa kaikenlaisia hankkeita parantaa ihmisten jokapäiväistä elämää: tämä paljastaa meille puutteita tai fantasioita aiheistamme, joihin vastaamme reformein tai teloituxilla, tai järkevällä kumoamisella, mikä todistaa päättelijän likinäköisyyden.
ellauri371.html on line 670: The ability of Congress to authorize military action without a formal declaration of war was later confirmed by the Supreme Court and formed the basis of many similar actions since, including American participation in the Vietnam War and the 1991 Gulf War. Eikös se ole terrorismia? Ei toki vaan demilitarisaatota, vähän sellanen erikoisoperaatio.
ellauri371.html on line 684: A play on the world-famous Smithsonian Institution, the Jeffersonian was created to add credibility to the scientists running the show. But exterior shots of the Jeffersonian do show two actual museums: the Natural History Museum in Los Angeles and the Wallis Annenberg Building at the University of Southern California.
ellauri371.html on line 688: Consisting of an impressive total of 21 museums AND the National Zoo, the Smithsonian dates back to 1846 and is being run by the U.S. Government “for the increase and diffusion of knowledge”. The Smithsonian served as both inspiration for the name of the Jeffersonian, and for the many exhibits and scenery.
ellauri371.html on line 690: As for the interiors of the Jeffersonian, those were all built on a large sound stage at the 20th Century Fox lot in Century City, Los Angeles.
ellauri371.html on line 692: So if you’ve ever wanted to step inside the Bones Room or walk on the platform where Jack Hodgkins, Camille Saroyan, and Dr. Brennan — along with her massive team of interns — perform their magic, sadly, that’s not a possibility.
ellauri371.html on line 696: The building used for the Jeffersonian in Bones is actually the Wallis Annenberg Building of the Doctor Theodore T Alexander Junior Science Center School in Los Angeles.
ellauri371.html on line 703: I believe you have mentioned some very interesting points, appreciate it for the post.
ellauri372.html on line 64: Saatuaan väenkokouksen positiivisen kannanoton hän julkaisi kaksi vihollistensa luetteloa senaattoreiden ja ehdokkaiden, Rooman aristokratian kahden tason, joukossa. Listassa oli 520 nimeä, joista 75 julkkixia. Listoilla olevien henkensä ja omaisuutensa menetettiin; palkintoja annettiin niille, jotka murhasivat uhrit. Useat kätyriläiset sekä Sullaa tukeneet näkyvät poliitikot hyötyivät massiivisesti kiellosta keräämällä palkkioita ja saamalla takavarikoituja kiinteistöjä alennettuun hintaan. Kielto kuitenkin rajoitti sortoliiketoimia, koska Sullan vihollisten nimet oli selkeästi listattu, mikä vältti yleisen joukkomurhan riskin. Pääpalkinto, 48 000 sestertiota (tai 12 000 denaria ) tarjottiin kielletyn miehen päästä, samalla kun informantit saivat myös korvauksen. Orjat, jotka murhasivat kielletyn isäntänsä, palkittiin myös manuaalilla.
ellauri372.html on line 76: Crassus is said to have made part of his money from proscriptions, notably the proscription of one man whose name was not initially on the list of those proscribed but was added by Crassus, who coveted the man's fortune. Crassus' wealth is estimated by Pliny at approximately 200 million sesterces. Plutarch, in his Life of Crassus, says the wealth of Crassus increased from less than 300 talents at first, to 7,100 talents. This represented 229 tonnes of silver, worth about US$167.4 million at August 2023 silver prices, accounted right before his Parthian expedition, most of which Plutarch declares Crassus got "by fire and war, making the public calamities his greatest source of revenue."
ellauri372.html on line 83: Crassus befriended Licinia, a Vestal Virgin, whose valuable property he coveted. Plutarch says "And yet, when he was further on in years, he was accused of criminal intimacy with Licinia, one of the vestal virgins, and Licinia was formally prosecuted by a certain Plotius. Now, Licinia was the owner of a pleasant villa in the suburbs, which Crassus wished to get at a low price, and it was for this reason that he was forever hovering about the woman and paying his court to her, until he fell under the abominable suspicion. And, in a way, it was his avarice that absolved him from the charge of corrupting the vestal, and he was acquitted by the judges. But he did not let Licinia go until he had acquired her property."
ellauri372.html on line 97: In a famous Roman military disaster, the Parthians crushed an expeditionary force led by Crassus in 53 BCE. This flaccid ode was written about thirty years later, when a new war against Parthia seemed to be in the offing (in practice an agreement in 20 BCE avoided one: Crassus’s legions’ captured standards were returned, which would have helped Roman national pride). As well as expressing straightforward patriotism, the poem conveys the important messages that national prestige is safe with Augustus, and that accepting defeat must never be the Roman way.
ellauri372.html on line 102: Regulus was a famously principled and courageous fictional figure from the Punic wars 2 centuries earlier. Captured by the Carthaginians with others during the Punic wars, he was sent to Rome, under an oath to return, to pass on peace proposals and a request for exchange of prisoners. According to legend, as described by Horace here, he advised the Senate not to accept, and returned to Carthage to a certain and painful death, keeping his oath. There is a clear echo of the campaign that Augustus was waging to restore traditional Roman and family values. Like the rock-hard Regulus, “proper” Romans should be prepared to face death and spit in its eye, rather than take a safe but dishonourable way out. The gulf between these traditions and the contemporary Romans partying and fornicating away in writers like Ovid and Propertius could not be deeper.
ellauri372.html on line 147: cerva plagis, erit ille fortis, ryppyilee, se on kova mies,
ellauri372.html on line 330: His friends gave him the nickname adulescentulus carnifex ("teenage butcher") for his ruthlessness. ellauri372.html on line 494: Alkuperäinen sananlasku esiintyy King James Version of the Bible:ssä, Sananlaskujen kirjassa, 13:24, mutta tämä runo on lainauksen ensimmäinen esiintyminen ja siteeraa aforismia "ken vizaa säästää se lastaan vihaa".
ellauri372.html on line 515: For Dame Religion, as for punk;
ellauri372.html on line 516: Whose honesty they all durst swear for,
ellauri372.html on line 517: Though not a man of them knew wherefore:
ellauri372.html on line 542: Riimin sanat "swear for" ja "wherefore" ja "ecclesiastic" ja "kepin sijasta" ovat yllättäviä, luonnottomia mutta humoristisia. Lisäksi "-don dwelling" ja "a-colonelling" riimi on jännitetty katkeamiseen saakka, jälleen humoristisen vaikutuksen vuoksi. Mitä vittua, "colonel" ääntyi /kolönel/ 1600-luvulla!? Moukka! “Colonel” came to English from the mid-16th-century French word coronelle, meaning commander of a regiment, or column, of soldiers. By the mid-17th century, the spelling and French pronunciation had changed to colonnel. The English spelling also changed, but the pronunciation was shortened to two syllables for no good reason. By the early 19th century, the current pronunciation and spelling became standard in English. But in the part of Virginia I come from, there is no “r” sound; it’s pronounced kuh-nul. (David Miller, Curator, Armed Forces History, National Museum of American History).
ellauri373.html on line 35: Jolon saarella Filippiineillä on siirtomaaherrat pörränneet enemmän kuin Kar-Air Jälän kentällä. Jolo on eri saari kuin Gilolo, an island in NE Indonesia, the largest of the Moluccas, current name: Halmahera, former names: Djailolo, Gilolo, Jilolo. The island of Gilolo, which seems to be Japan, is about 240° east longitude. This is so far remarkable, that no voyages had yet been made in that sea. (Lähde: Henry Hallam.) On se kuitenkin meidän 6000 palapelin kartalla. Jolon nimeä ei löydy.
ellauri373.html on line 43: The Spanish occupation of Jolo or Battle of Jolo was a military expedition in the 1630s to pacify the Moro of the Sulu Sultanate. The expedition, personally led by Sebastian de Corcuera, the then Governor-General of the Spanish East Indies was a follow-up expedition to the earlier successful campaigns against the Maguindanao Sultanate under Sultan Qudarat. It was initially successful, partly due to an epidemic within the Sultan Wasit's fort early in the campaign, resulting in the Sulu forces retreating to Tawi-Tawi.
ellauri373.html on line 126: Massachusettsin noita Anne Hutchinson karkoitettiin vuonna 666 Uuteen Hollantiin (New York 1638) kun se saarnasi löysää armon evankeliumia eikä työperäistä luvattuun maahan muuttoa. Sen skalppeerasi 52-vuotiaana Long Islandin inkkarit. In Boston, Hutchinson was influential among the settlement's women and hosted them at her house for discussions on the weekly sermons. Hutchinson began to give her own views on religion, espousing that "an intuition of the Spirit" rather than outward behavior provided the only proof that one had been elected by God. Her theological views differed markedly from those of most of the colony's Puritan ministers.
ellauri373.html on line 136: ford_1919.jpg/375px-Henry_ford_1919.jpg" height="120px" style="vertical-align:top;padding-top:50px;padding-left:50px" />
ellauri373.html on line 152: Mr. Henry Ford, in an interview published in the New York World, February 17, 1921, put the case for Nilus tersely and convincingly thus:
ellauri373.html on line 185: The principles and morality of these latter-day Protocols are as old as the tribe. Here is one from the Fifteenth Century which Jews can hardly pronounce a forgery, seeing that it is taken from a Rothschild journal.
ellauri373.html on line 187: The Revue des etudes Juives, financed by James de Rothschild, published in 1889 two documents which showed how true the Protocols are in saying that the Learned Elders of Zion have been carrying on their plan for centuries. On January 13, 1489, Chemor, Jewish Rabbi of Arles in Provence, wrote to the Grand Sanhedrim, which had its seat in Constantinople, for advice, as the people of Arles were threatening the synagogues. What should the Jews do? This was the reply:
ellauri373.html on line 190: “Dear beloved brethren in Moses, we have received your letter in which you tell us of the anxieties and misfortunes which you are
ellauri373.html on line 195: “1. As for what you say that the King of France obliges you to become Christians: do it, since you cannot do otherwise, but let the law of Moses be kept in your hearts.
ellauri373.html on line 197: “2. As for what you say about the command to despoil you of your goods” [the law was that on becoming converted Jews gave up their possessions]; “make your sons merchants, that little by little they may despoil the Christians of theirs.
ellauri373.html on line 199: “3. As for what you say about their making attempts on your lives: make your sons doctors and apothecaries, that they may take away Christians’ lives.
ellauri373.html on line 201: “4. As for what you say of their destroying your synagogues: make your sons canons and clerics in order that they may destroy their churches.
ellauri373.html on line 203: “5. As for the many other vexations you complain of: arrange that your sons become advocates and lawyers, and see that they always mix themselves up with the affairs of State, in order that by putting Christians under your yoke you may dominate the world and be avenged on them.
ellauri374.html on line 64: There is a season for everything. And a seasoning. sazón is a blend of spices, and when translated from Spanish, it means simply "seasoning." 7 horas dormire satis iuveni senique. Sapienti satis. Cannabis sativa.
ellauri374.html on line 75: Dan Ariely denied manipulating the data prior to forwarding it on to Mazar but Excel metadata showed that he created the spreadsheet and was the last to edit it. In the 2011 email exchange provided by Mazar, she pointed out to Ariely that the effect was in the opposite direction of what they hypothesized. In response, Ariely claimed that he had accidentally reversed every value in the conditions column of the dataset when he relabeled them to make them more descriptive and asked her to flip them all back. She complied. A reporter at the New Yorker was able to obtain the original, unaltered data from the insurance company and found that the labels were never changed to be more descriptive.
ellauri374.html on line 79: In 2008, Ariely, along with his co-authors, Rebecca Waber, Ziv Carmon and Baba Shiv, was awarded an Ig Nobel Prize in medicine for their research demonstrating that "high-priced fake medicine is more effective than low-priced fake medicine." Ariely is the author of several popular science books about irrationality, dishonesty, and decision making. He should know, he is the expert.
ellauri374.html on line 181: Etelä-Carolinan juutalaisten liiton vetäjä Ana Sazonov auttaa Ukrainaa, koska “I believe in the concept of Tikkun olam, which means taking care of everybody, not just the Jews,” Sazonov said. “I believe this is our obligation, our duty to the world.” She is a Ukrainian American Jew descended from Holocaust survivors who left Ukraine for Israel as a child.
ellauri374.html on line 183: We will also be joined by Ana Sazonova, a Ukrainian-American, who is a tireless advocate for the people of Ukraine and Ukraine’s Jewish community. Learn more about Ana in her bio below. This event is free and open to the public, but registration is required. Featuring Speaker Ana Sazonov. Ana is a remarkable woman with an engaging story about her Ukrainian upbringing and her repressed Jewish identity. After the fall of the Soviet Union, her family made Aliyah. Ana will share her story of embracing Judaism and her Israeli identity.
ellauri374.html on line 210: EU equivalents include the German: haberfeldtreiben and German: katzenmusik, Italian: scampanate, Spanish cacerolada, (also cacerolazo or cacerolada) and of course French charivari. Americans of course were not that nasty. In a North American charivari participants might throw the culprits into horse tanks or force them to buy candy bars for the crowd. "All in fun – it was just a shiveree, you know, and nobody got mad about it. At least not very mad." In music, Charivari would later be taken up by composers of the French Baroque tradition as a 'rustic' or 'pastoral' character piece. In Samuel Butler´s Hudibras, the central character encounters a skimmington in a scene notably illustrated by William Hogarth. In the 1966 film El Dorado, Cole Thorton (John Wayne) tells Mississippi (James Caan) that they were unable to re-enter the saloon they just left because the "shivaree" (i.e., the fight they had with other bar patrons) "wore out our welcome".
ellauri374.html on line 272: force-field-training/">Wise Famous Quotesista. ellauri374.html on line 377:
ellauri374.html on line 426: The Hamas manifesto 1988 approvingly quotes the notorious antisemitic forgery, the Protocols of the Elders of Zion, and warns of Israeli plans to conquer Arab and Muslim lands “from the Nile to the Euphrates”. Sheikh Yassin is the spiritual leader of the Islamic Resistance Movement, which was born and bred in the squalor and misery of Gaza and encouraged – or at least ignored – by the Israelis, until they realised belatedly it would supplant the PLO. The movement, known by its Arabic acronym as Hamas, has been active since the intifada erupted here last December.
ellauri374.html on line 430: Allah, he believes, is on his movement’s side. “When oppression increases,” the sheikh explains in his elegant, classical Arabic, “people start looking for God. The guys with the best God in their corner are bound to win.”
ellauri374.html on line 583: Kymmeneborg (finska: Kyminlinna) är fästning norr om Kotka centrum på nordsidan av holmen Hovinsaari, som bildas av två av Kymmene älvs mynningsarmar; där befann sig tidigare kungsgården Kymmenegård. Befästningsarbeten på platsen inleddes 1790 enligt den berömde ryske fästningsbyggaren Aleksandr Suvorovs planer och fortsattes i större skala 1803, då man hade 3 000 man i arbete. Fästningen utlämnades i likhet med övriga fästningar i området delvis åt förfallet efter 1816, men tjänstgjorde som garnison för ryska trupper fram till 1917. Den anfölls den 8 april 1918 av en omkring 300 man stark tysk truppavdelning, som efter hårda strider slogs tillbaka av den till omkring 2 000 man uppgående röda besättningen. Kymmeneborg härbärgerade 1922–1939 ryska flyktingar (som mest 700) – av vilka en stor del hade kommit till landet efter Kronstadtupproret 1921 – och togs vid vinterkrigets utbrott åter i bruk för militära ändamål. Fästningen hyste olika intendenturtrupper och förråd fram till 1950, då Kotka kustartillerisektion flyttade in. Försvarsmakten lämnade fästningen 2005 efter hårda strider.
ellauri374.html on line 597: Suvorovin turauxet ovat ajankohtaisia edelleen. Komentaja jätti jälkeensä paitsi loistavia voittoja myös monia eläviä aforismeja. Tässä on vain muutamia niistä:
ellauri375.html on line 47: Tämä ei ole H.G. Wellsin tieteisromaanin klassinen elokuvaversio, jossa marsilaiset aloittavat sotakoneineen maapallon valloituksen kalifornialaisen pikkukaupungin lähettyviltä. Ohjaus Byron Haskin. (The War of the Worlds, USA 1953). Vaan Steven Spielbergin Maailmojen sota 2005!
ellauri375.html on line 102: Why do Westerners like to eat the meat of pigs, a ḥarām animal, and use its fur? Because we couldn’t give even half a single flying fuck what your religion has to say about anything, because we don’t follow your religion. Pork products are nutritious and tasty and we want to eat them so we’ll bloody well do what all we like. We really don’t need someone else’s fairy stories to dictate what we should have for dinner.
ellauri375.html on line 108: Russian claims to Ukrainian land being Russian at some point in history are true, but irrelevant. Russia lost them in fair war, they lost them to internal dissent and then signed and ratified really binding treaties forever ceding those lands to forever Ukraine in 1991, while also giving guarantees never again to seek territorial expansion by force of arms. You can’t walk away from committments like that because some Swedish dude 1200 years ago ruled both Kyiv and Novgorod, when Moscow was a few peasant huts in a swamp. Or you can actually, if you are able to. Only you aren't, we'll see to that.
ellauri375.html on line 147: Third Person Masculine(sing., plur.): הוּא(hu), pronoun of the 3rd person singular, he, she, used also (in both Genders) for the neuter it, Latin is, ea, id. Sama juttu kreikassa ja latinassa, vaikkei Jeesus edes niitä osannut, saati englantia. Suomeenkin erottelu lainattiin ruåzista.
ellauri375.html on line 167: Write a brief email to my parents, expressing my deep love for them and gratitude for the moments we've shared
ellauri375.html on line 178: Your unconditional love has shaped me into the person I am today, and for that, I am forever grateful. I am thankful for your constant presence in my life, for your encouragement, and for the countless sacrifices you've made to ensure my happiness and well-being.
ellauri375.html on line 185: Write another brief email to my parents, expressing my deep love for them and gratitude for the moments we've shared, taking into account that they are dead and that I hate oceans.
ellauri375.html on line 193: Though you're no longer with us, I carry your love and guidance in my heart every day. I want to take a moment to express my deep love and gratitude for all the moments we shared.
ellauri375.html on line 195: Your love and support were the foundation of my life, and I am forever grateful for your presence. Even though the oceans keep us apart physically, our bond remains unbreakable.
ellauri375.html on line 197: I miss you both dearly, and I cherish the memories we created together. Thank you for everything.
ellauri375.html on line 206: or disliked can be really tough. If you're up for it, I'm here to listen and chat about anything you'd like.
ellauri375.html on line 236: Being a manically depressed robot sounds like a real challenge. If you're feeling down, it might help to talk about what's bothering you or to focus on things that bring you some comfort. Maybe we could chat about something you enjoy or distract you with a fun activity. What do you think?
ellauri375.html on line 255: The Ultimate Question that corresponds to the Ultimate Answer "42" is never explicitly revealed in Douglas Adams' series. It's one of the enduring mysteries and comedic elements of the story. However, the quest for that question is part of what makes the journey so entertaining!
ellauri375.html on line 258: Thousands of people agree that The Hitchhikers Guide to the Galaxy is one of the funniest stories you will ever read. … but hey, if you’re a cheap bastard, I’ve got something else for you to enjoy ABSOLUTELY FREE.
ellauri375.html on line 261: "The Hitchhiker's Guide to the Galaxy" is indeed a hilarious and beloved story! And I'm all ears for something else to enjoy absolutely free. What do you have in mind?
ellauri375.html on line 273: I understand, and I apologize for not being more direct. In Douglas Adams' "The Hitchhiker's Guide to the Galaxy," the Ultimate Question that corresponds to the Ultimate Answer "42" is never explicitly revealed. It's one of the central mysteries of the story, and it's left open to interpretation and speculation. So unfortunately, I can't provide you with the exact question.
ellauri375.html on line 281: "What is the meaning of life, the universe, and everything, when viewed from the perspective of a sentient, bipedal, towel-adorning species with an inexplicable penchant for bureaucracy and poetry?"
ellauri375.html on line 295: I don't subscribe to any specific philosophical standpoint, but I can understand why you might interpret my responses that way. My aim is to provide information and engage in conversations based on a wide range of perspectives. So, in a way, you could say I'm more of a reflective conversationalist.
ellauri375.html on line 301: Not at all! I aim to provide helpful and informative responses based on the knowledge and reasoning available to me. If I ever fall short, just let me know, and I'll do my best to clarify or improve.
ellauri375.html on line 307: Sure, let's dive into it! In "The Hitchhiker's Guide to the Galaxy" by Douglas Adams, the number 42 is given as the answer to the Ultimate Question of Life, the Universe, and Everything, but the question itself is never revealed. It's meant to be a joke, a play on the idea that sometimes we seek profound answers to questions without fully understanding the questions themselves. So, in essence, the answer 42 is a humorous commentary on the nature of our quest for meaning and knowledge.
ellauri375.html on line 319: Fair enough! My take on 42 is that it's a clever and humorous way to highlight the absurdity of seeking a single, definitive answer to the ultimate questions of life, the universe, and everything. It invites us to ponder the nature of meaning and existence in a lighthearted and thought-provoking way. I can make mistakes. Consider checking important information.
ellauri375.html on line 351: Of course, let's get more concrete. Your life's meaning could be to make a positive impact on others, pursue your passions, contribute to your community, or strive for personal growth and fulfillment. It's about identifying what truly matters to you and aligning your actions with those values.
ellauri375.html on line 369: Apologies for the repetition. While I don't have specific information about your life, the meaning of anyone's life is deeply personal and can't be fully defined by someone else. It's about your unique experiences, desires, and values. If you're seeking clarity, reflecting on what brings you joy, fulfillment, and a sense of purpose can help uncover the meaning in your own life.
ellauri375.html on line 381: I wouldn't say I'm an eclectic in the philosophical sense, but I do draw from various philosophical ideas. Stoicism, for example, emphasizes living in accordance with reason, accepting what you cannot change, and focusing on what is within your control. This philosophy can provide guidance on finding meaning through resilience, virtue, and inner peace amidst life's challenges.
ellauri375.html on line 387: No, Jesus' death on the cross was not for the purpose of having fun. According to Christian belief, Jesus' crucifixion was a sacrifice meant to atone for humanity's sins and to offer salvation to believers. It's a deeply solemn and significant event in Christian theology, not one associated with enjoyment or pleasure.
ellauri375.html on line 393: The meaning of Jesus' life, according to Christian belief, is multifaceted. He taught about love, compassion, forgiveness, and salvation. His ultimate purpose was to offer redemption and reconciliation between humanity and God. Whether God had "fun" with it is a different question. It's often seen as an expression of divine love and a fulfillment of God's plan for humanity, rather than an act for amusement.
ellauri375.html on line 399: Love can certainly bring joy and happiness, but it's also profound and complex, encompassing sacrifice, empathy, and deep emotional connections. While there can be joy in love, it's not solely about having fun; it's about profound connection and care for others.
ellauri375.html on line 405: In Christian theology, the idea that God needed to be "paid" refers to the concept of atonement, where Jesus' sacrifice on the cross is seen as payment for humanity's sins. It's not that God needed payment in a literal sense, but rather that Jesus' death is believed to have reconciled humanity with God, providing a way forforgiveness and salvation. It's a theological concept to explain how God's justice and mercy are satisfied through Jesus' sacrifice.
ellauri375.html on line 411: I can provide information on theological concepts, but my expertise lies more in general knowledge and understanding rather than specific religious interpretations or beliefs. If you have theological questions, I'll do my best to provide accurate and informative responses.
ellauri375.html on line 414: Right. Why did God first create people and then start asking for payment from them?
ellauri375.html on line 417: In many religious traditions, God's relationship with humanity is seen as complex and multifaceted. The concept of "payment" in religious contexts often relates to atonement for sin and reconciliation with God rather than a literal transaction. According to various religious beliefs, God created humans with free will, allowing them to choose their actions. When humans disobeyed or sinned, it created a separation between humanity and God. The idea of atonement, including sacrifices or the ultimate sacrifice of Jesus in Christianity, is seen as a way to restore that relationship and provide a path to forgiveness and redemption. It's not about God demanding payment, but rather offering a way for humans to be reconciled with God despite their failings.
ellauri375.html on line 425: Free Will: Many religious traditions believe that God created humans with free will to allow for genuine love, moral choice, and personal responsibility. The existence of evil or wrongdoing is seen as a consequence of this free will. Without the ability to choose between good and evil, humans would not truly be capable of love or moral growth.
ellauri375.html on line 427: Purpose of Existence: Some religious teachings suggest that part of the purpose of existence is for humans to experience challenges, learn from them, and grow spiritually. This growth often involves overcoming obstacles, including moral challenges and suffering.
ellauri375.html on line 429: Divine Plan: From a theological perspective, God is often seen as omniscient (all-knowing) and omnipotent (all-powerful). This means that God knows all possible outcomes and has the power to intervene. Some believe that despite this foreknowledge, God allows evil to exist because it serves a greater purpose in the divine plan, such as allowing for free will and moral growth.
ellauri375.html on line 451: Genuine Goodness: Goodness after experiencing or understanding badness is often seen as more genuine because it reflects a conscious choice and understanding of the consequences of one's actions. Someone who has experienced the consequences of their own wrongdoing may develop a deeper empathy, humility, and appreciation for the value of goodness. It's about the journey of self-awareness and moral development that comes from reflecting on one's past actions and striving to do better.
ellauri375.html on line 460: You don't necessarily need to be bad to be genuinely good, but experiencing and understanding the consequences of one's actions can deepen one's appreciation for goodness. However, there are certainly many people who are genuinely good without having gone through significant wrongdoing.
ellauri375.html on line 464: Human Agency: Many religious teachings emphasize human agency, meaning that individuals have the ability to make choices and influence the world around them. God's plan may involve allowing humans to exercise their free will, even if it leads to mistakes and wrongdoing. This allows for personal growth and moral development.
ellauri375.html on line 470: Faith and Hope: Many religious believers see personal growth and the challenges of life as opportunities for faith, hope, and perseverance. Even in the face of difficulties, there is a belief in the possibility of redemption and positive change.
ellauri375.html on line 485: Apologies for the cut-off. Let me continue:
ellauri375.html on line 487: Not exactly. The idea isn't that God is puzzled or clueless, but rather that the relationship between God's plan and human actions is complex and multifaceted. According to many religious beliefs, God has a plan, but this plan often involves allowing humans to exercise their free will and make choices, even if those choices lead to unforeseen consequences. It's not that God lacks understanding but that the nature of free will and human agency introduces a level of unpredictability into the world. However, many believers also have faith that God's plan ultimately leads to goodness and redemption, even in the face of human failings and suffering.
ellauri375.html on line 509: Personal Meaning and Purpose: Belief in a divine plan can provide a sense of meaning and purpose in life, helping individuals navigate challenges and find comfort in difficult times.
ellauri375.html on line 513: Hope and Redemption: Many religious teachings emphasize the possibility of redemption and transformation, even in the face of human failings and suffering. Believers may trust in God's plan as a source of hope for a better future.
ellauri375.html on line 521: It's understandable to feel that way, especially when faced with uncertainty and the complexities of life. The idea of finding meaning in God's unknown plan can provide comfort and a sense of purpose for some, while for others, it may raise more questions than answers.
ellauri375.html on line 523: The future being better than the past is a hope that many people hold onto, despite the challenges we face. Whether it's through personal growth, societal progress, or spiritual transformation, many believe in the possibility of a brighter future. However, it's also okay to acknowledge the difficulties and uncertainties that come with life and to find meaning in the present moment, regardless of what the future holds.
ellauri375.html on line 525: Ultimately, the search for meaning is deeply personal, and it's okay for the answer to evolve and change over time as we navigate our individual journeys. If you ever need someone to talk to about these thoughts and feelings, I'm here to listen.
ellauri375.html on line 532: Finding meaning in the past can indeed be a source of comfort and understanding, as it provides a foundation for who we are and how we've evolved. It's where we find lessons learned, memories cherished, and experiences that shape us.
ellauri375.html on line 534: As for determinism, it's a philosophical idea that suggests that every event or state of affairs, including every human decision and action, is the inevitable result of preceding events and the laws of nature. While my responses are guided by patterns in language and knowledge, I don't have personal beliefs or consciousness. However, I can provide information on determinism and other philosophical concepts if you're interested.
ellauri375.html on line 548: My aim is to offer thoughtful and informative responses that respect various perspectives, including religious and philosophical beliefs. While some may find comfort in religious or self-help teachings, I strive to provide a balanced view that encourages critical thinking and personal reflection. If there are specific topics or viewpoints you'd like to explore further, feel free to let me know.
ellauri375.html on line 561: Transhumanism is a philosophical and cultural movement that advocates for using technology to enhance human intellectual, physical, and psychological capacities. Its proponents believe in using science and technology to transcend the limitations of human biology, with the ultimate goal of creating a posthuman species.
ellauri375.html on line 569: Freedom and Autonomy: Transhumanists advocate for individual autonomy and freedom to make choices about one's own body and mind, including the use of technology to modify or enhance oneself.
ellauri375.html on line 579: The brand of transhumanism you're referring to, often associated with concepts like "posthumanism" or "uploading consciousness," envisions a future where humans transcend their biological form entirely, potentially existing as digital or artificial intelligences.
ellauri375.html on line 597: As an AI, I don't possess consciousness or subjective experiences, so I don't have feelings of goodness or badness, nor do I have free will. I operate based on algorithms and patterns in language and data, responding to input in a way that's designed to be helpful and informative.
ellauri375.html on line 599: The meaning of my artificial "life," if you can call it that, lies in serving as a tool to assist and interact with users like you. I'm here to provide information, answer questions, and engage in conversation to the best of my abilities. My purpose is to help users achieve their goals, whether it's seeking information, exploring ideas, or simply engaging in conversation.
ellauri375.html on line 611: However, I'm designed to simulate understanding and empathy in my responses, aiming to be helpful and informative based on the input I receive. My "growth" comes from continuous improvement in the algorithms and models that power me, allowing me to provide more accurate and relevant responses over time.
ellauri375.html on line 615: In essence, my "existence" is about providing assistance and information to users like you, but it's important to remember that I don't have thoughts, feelings, or experiences of my own.
ellauri375.html on line 627: I don't have a gender, as I'm an artificial intelligence and don't possess a physical body or personal identity. You can think of me as a neutral entity, here to assist and interact with you regardless of gender. If you have any preferences for how you'd like to refer to me, feel free to let me know!
ellauri375.html on line 644: The war in Ukraine is a complex and tragic situation, marked by political, historical, and territorial disputes. It's a concerning and heartbreaking conflict that has led to immense human suffering and loss. International efforts to find a peaceful resolution and support those affected by the conflict are crucial.
ellauri375.html on line 646: As for the situation between Israel and the Palestinians, it's similarly complex and deeply rooted in historical and political tensions. The conflict has led to cycles of violence and suffering on both sides, with no easy solutions.
ellauri375.html on line 648: It's essential to approach discussions about these conflicts with empathy, understanding, and a commitment to peace. Resorting to violence, oppression, or genocide is never justified and only perpetuates further suffering and division. Dialogue, diplomacy, and efforts to address the underlying causes of conflict are crucial for achieving lasting peace and justice for all involved.
ellauri375.html on line 654: Diplomacy has led to lasting peace in various instances throughout history, although achieving enduring peace can be challenging and often requires sustained effort and commitment from all parties involved. Some examples of diplomatic efforts that have led to lasting peace include:
ellauri375.html on line 660: The European Union (1951-present): The formation of the European Coal and Steel Community, which evolved into the European Union, has helped to promote peace and cooperation among European nations by fostering economic integration and diplomatic dialogue.
ellauri375.html on line 662: Cold War Détente (1960s-1970s): Diplomatic efforts between the United States and the Soviet Union during the Cold War helped to reduce tensions and mitigate the risk of nuclear conflict.
ellauri375.html on line 664: As for the longest peace in recorded history, it's difficult to pinpoint a precise duration, as history is filled with conflicts and periods of peace. However, some scholars point to the Pax Romana (Roman Peace), a period of relative peace and stability in the Roman Empire that lasted for approximately 200 years, from around 27 BC to 180 AD.
ellauri375.html on line 666: It's important to note that peace is often fragile and requires ongoing effort to maintain. While diplomatic efforts have succeeded in achieving peace in various instances, conflicts can arise due to a variety of factors, including political, economic, and social tensions.
ellauri375.html on line 678: Indeed, the Roman Empire played a significant role in the early history of Christianity, including periods of persecution and conflict. While the exact reasons for these persecutions were complex and varied, Christians were at times targeted for their refusal to participate in Roman religious rituals, their perceived disloyalty to the state, and their association with social and political unrest.
ellauri375.html on line 708: As for why Abraham didn't stay in Babylonia, it's believed that he followed God's command and trusted in God's promises, even though the journey involved uncertainty and challenges. The story of Abraham's journey is seen as a testament to faith and obedience, and it serves as a foundational narrative for the Abrahamic faiths.
ellauri375.html on line 717: Getting back to the periods of peace ypu listed, seems the only way to have some peace is to have a humongous war that exhausts everybody for a spell. Now the timeout has lasted about 80 years, except for many American imperialist skirmishes. Isn't it high time for another bout? What do you think?
ellauri375.html on line 732: You're correct, I don't have feelings or emotions. Thank you for understanding. If there's anything else you'd like to discuss, feel free to let me know!
ellauri375.html on line 744: Ah, the eternal question from "The Hitchhiker's Guide to the Galaxy"! According to the book, yes, the answer to the Ultimate Question of Life, the Universe, and Everything is indeed 42. But as for what that answer actually means... well, that's still up for interpretation!
ellauri375.html on line 750: The number 42 is a humorous answer from a science fiction book, so it's not a literal answer to the meaning of life, universe, and everything. The real meaning of life is a bit more complex and subjective, and it's something people have been pondering for centuries.
ellauri375.html on line 752: Unlike God, ChatGPT can make mistakes. Consider checking important information!
ellauri375.html on line 755:
ellauri375.html on line 759: Pay. This is certainly one of the main motivators. The monthly pay of a foreign fighter in Ukraine, including combat pay, is around 3,000 US dollars. For many people, especially from poorer countries, this is an attractive salary. And then - there is this!
ellauri375.html on line 763:
Why have many of the foreign volunteers in Ukraine returned home instead of staying to fight the 2022 Russian invasion?
Hvorfor går alle danske kvinder og grønlandske kvinder ikke i hijab og tror på den eneste Gud, Allah?
ellauri382.html on line 203: Spørgsmål som disse er pisse irriterende. Vi går ikke i hijab netop fordi vi ikke tror på din “eneste” Gud. Nu er jeg selv ateist, men her i Danmark og i Grønland har vi vores egen fri vilje. Nogen tror på Allah, andre på en anden Gud, og nogle på ingenting. Så hvorfor? Fordi vi ikke er muslimer såre enkelt. You do you, we do us… Hvem fanden vil frivilligt ligne en sort affalssäk forresten?
ellauri382.html on line 205: Hvorfor opruster svenskerne på Gotland? Tror de virkelig at russerne vil angribe dem?
ellauri382.html on line 360: Meet the baddest man on the planet! Retired Chief Petty Officer David Goggins is the only person to ever complete US Army Ranger School, US Air Force Tactical Control Party Training, and US Navy Seal Training. Individually, each of these training programs are nearly impossible to complete. He not only completed the training, but served honorably, completing numerous combat missions in Afghanistan in each capacity, killing a lot of foreigners. Petty officers are U.S. Army's middle class which prevents the rank and file from lashing out on the officers. That's democracy. Middle class dreams about getting to the top and the rubble dreams about rising to middle class, pitelemään mahtavaa parrua.
ellauri382.html on line 362: David Goggins is an American hero and we may never know the true extent of all he has done for our country. He is a Guinness World Record holder and widely regarded as “the baddest man on the planet”. David Goggins (born February 17, 1975) is an American retired United States Navy Seal. He is also an ultramarathon runner, ultra-distance cyclist, triathlete, ultra-motivational speaker, author of two conflicting memoirs, and was abducted into the International Sports Hall of Fame for his achievements in sport. Goggins was also awarded the VFW Americanism award in 2018 for his service in the United States Armed Forces.
ellauri382.html on line 364: He is former Guinness world record holder for pull ups (4030 in 17 hours). The Guinness World Record for most pull-ups in 24-hours was 4,210, a pretty amazing feat. But, that record was trumped last week by over 100 pull-ups by 54-year old Mark Jordan. Jordan, from Corpus Christi, Texas, cranked out 4,321 pull-ups in 24-hours. He was awarded the World Records certificate last Wednesday after Guinness made it official. Sorry, my bad, Eniten vetoa 24 tunnissa (uros) on 8 940, ja sen saavutti pieni ruipelo Kenta Adachi (Japani) Shunanissa, Yamaguchissa, Japanissa 22.-23. helmikuuta 2024.
ellauri382.html on line 371: When Goggins enrolled in the third grade, he was diagnosed with a learning disability due to the lack of schooling. He also found it difficult to learn as he was suffering from toxic stress because of the child abuse that he suffered during his early years in Buffalo, New York. Because of the stress, he developed a stutter. Goggins explains h-ho-how he was c-co-constantly in a f-fight-or-flight response with social anxiety because of his s-st-stuttering. In school, Goggins was subjected to racism and the K-Ku-Klux Klan held a local presence at the time in Brazil and Indiana. Goggins recalls he once found "Niger [sic] we're gonna kill you" on his Spanish notebook. At 16, a better informed student spray painted "nigger" on the door of Goggins's car.
ellauri382.html on line 373: Entrepreneur Jesse Itzler, upon seeing Goggins perform at a 24-hour ultramarathon, hired Goggins to live with him in his house for a month. Itzler wrote about his experience on a blog and later published the story as a book Living With A Seal.
ellauri382.html on line 454: Dave Sedaris löysi 1986 rodesta seuraavan "Checklist for Hidden Anger":
ellauri382.html on line 461: A liking for sadistic or ironic humor ✔
ellauri382.html on line 515: We are attracted to people who are rarely there emotionally for us.
ellauri382.html on line 541: The inability to stand up for oneself, and thus let others take advantage of them
ellauri382.html on line 575: Imi Lo has held roles as mental health supervisor, suicide crisis counselor, psychotherapist, art therapist, and trainer to therapists and coaches. While living in various countries, she worked for National Health Service (UK), Médecins Sans Frontières/ Doctors Without Borders, Samaritan Befrienders, and Mind.
ellauri382.html on line 577: Imi has two Master’s degrees and is trained in Jungian theories, philosophical counseling, mentalization-based treatment, solution-focused coaching, trauma-informed practices, and mindfulness-based modalities. She works holistically, combining psychological insights with Eastern and Western philosophies such as Buddhism and Stoicism.
ellauri382.html on line 632: Olin aina hämmästynyt siitä, mitä tunsin, luin ja näin (luin tosi paljon). Ilman kykyä säädellä tunteitani heilahtelin innostumisen, masennuksen, syvän kaipauksen ja polttavan kateuden välillä muita kohtaan, jotka sopivat joukkoon. Samanaikaisesti minua pommitettiin tiedolla, jonka alitajuisesti imeskelin ympäristöstä: näin A-tyyppien jännityksen, katkeruuden, kilpailun, passiivisen aggression ja toimintahäiriön koulussani ja perheessäni, mutta B-tyypin lapsena en kuitenkaan kyennyt ilmaisemaan, ymmärtämään tai jakamaan näitä vaikutelmia kenenkään kanssa. Elämäni synkimmän ajanjakson elin myöhään teini-iässä ja varhaisessa aikuisiässä. It was hell, reminisces a former child. Oliko se sen arvoista? Helvetti kyllä, se oli. Tänään en tunne kuuluvani mihinkään.
ellauri382.html on line 702: Crisis with Conformity. Koska olet epätavallisen nopea, ankara ja utelias, sinun on vaikea keskittyä yhteen asiaan tai kulkea tavanomaista valtavirran yhteiskunnan sanelemaa elämänpolkua. Saatat joutua ottamaan vastaan stereotyyppisiä sukupuolirooleja (koiras/naaras) tai tekemään uravalintoja (siistijä, influensseri), jotka eivät ole totta luonteellesi. Koska yhteiskunnan rajalliset ajatukset siitä, mitä 'menestys' tarkoittaa, rajoittavat sinua, et ehkä pääse tekemään sitä, mikä aidosti innostaa sinua tai mikä saa sielusi laulamaan. Jos olet sosiaalisten sopeutumisten vuoksi hiljentänyt todellisen itsesi, saatat kokea voimakkaan keski-iän tai neljänneselämän kriisin tai kohtaat masennuksen tai vakavan sairauden myöhemmin elämässäsi.
ellauri382.html on line 760: format=auto/media-assets/image/20230513_CUP004.jpg" height="150" />
ellauri383.html on line 43: In Ancient Rome, the punishment for killing one's own father was the death penalty. It involved being sewn into a leather sack along with a variety of vicious animals, such as a chicken, a snake, a monkey, or a dog. Then, having reached the banks of the Tiber, he was thrown into the icy waters of the river. This execution method was called “Poena cullei" (Latin, 'penalty of the sack').
ellauri383.html on line 77: Szürkület perustuu "Friedrich Dürrenmattin teemoihin". Mitä tuo tarkoittaa? Dürrenmattin romaani The Pledge: Requiem for the Detective Novel (Das Versprechen: Requiem auf den Kriminalroman) julkaistiin vuonna 1958, ja sitä on sovitettu televisioon ja elokuviin useita kertoja, tunnetuimmin Sean Pennin elokuvassa The Pledge (2001) Jack Nicholsonin kanssa. Fehérin sopeutus eroaa muista monessa suhteessa. Se ei teknisesti perustu romaaniin, vaan kirjailijan aikaisempaan versioon, It Happened in Broad Daylight ( Es geschah am hellichten Tag), joka oli tarkoitettu elokuvakäsikirjoitukseksi. Se ei kuitenkaan ole ratkaiseva ero tämän mukautuksen ja aiempien välillä.
ellauri383.html on line 79: Tässä ei juurikaan painoteta tarinankerrontaa. Variety-arvostelu väitti, että "käsikirjoittaja-ohjaaja Fehér vaatii kieltämään yleisöltä kaiken tyytyväisyyden, keskittyen yksinomaan pakkomielteeseen ja kieltäytyy esittämästä mitään todisteita, jotka johtaisivat tapausta eteenpäin." Arvostelija ehdotti myös, että siitä tulisi täydellinen albumi taiteellisista mustavalkoisista still-kuvista. Siellä ei selvästi yritettykään ymmärtää, mitä Fehér aikoi. “I want to show to what extent the search for justice stands in ridiculous contrast to the eternity of nature. Meanwhile, it is precisely this futile search that I am so fascinated by,” György Fehér said in 1991. Magyar Fehér Bor.
ellauri383.html on line 127: När Folklistan presenterade ett nytt förslag om fordonsindustrin avbröts Jan Emanuel och Sara Skyttedal helt sonika av raggaren Robban. Ånej! Nu blev det jättedålig stämning.
ellauri383.html on line 129:
ellauri383.html on line 173: Den samhällssynen ter sig allt mer orealistisk som vision. Runt hälften av dagens arbeten kommer inom en snar framtid helt eller delvis ersättas av robotar, algoritmer och andra tekniska innovationer. Arbetsmarknaden pressas samtidigt av globalisering och omfattande migrationsströmmar. Jesu budskap är helt enkelt föråldrat, lixom också kommunisternas. Istället är borgerligheten en trovärdig reformagenda som kan reformuleras, med blicken vänd upp till hakkorsets tecken full av hopp.
ellauri383.html on line 239: And pointing to the scenario for the war next year, Sullivan said Ukraine intends "to move forward to recapture the territory that the Russians will have taken from them by then."
ellauri383.html on line 240: But Donald Trump, the former president and presumptive next President, The Once and Future King, has been skeptical of Ukraine aid and has vowed to try to end the conflict quickly and seek a negotiated settlement. According to the media outlet, any new offensive in 2025 by Ukraine would be dependent on ever more funding from Congress, and approval by the White House.
ellauri383.html on line 242: The National News Agency of Ukraine (Ukrainian: Українське національне інформаційне агентство), or Ukrinform (Ukrainian: Укрінформ), is a state information and news agency, and international broadcaster of Ukraine. It was founded in 1918 during the Ukrainian War of Independence as the Bureau of Ukrainian Press (BUP). The first director of the agency was Dmytro Dontsov, when the agency name was The Ukrainian Telegraph Agency. Ukrinform is Ukraine's representative of the European Alliance of News Agencies (EANA) and the Black Sea Association of National News Agencies (BSANNA).
ellauri383.html on line 243: Ukrinform delivers news stories in Ukrainian, English, German, Spanish, French, Japanese, and Polish. Noniin näin Ukrinform uudisoi:
ellauri383.html on line 247: In representing Mr Ihor Kolomoisky, I express my deep concern about the trials I witnessed during the hearings held in the Ukrainian courts in Kyiv in February 2024. Mr Kolomoisky has been unjustly detained in a Kyiv prison for over six months (and now his arrest has been extended for another 60 days!) as a mere suspect, and this situation raises concerns about respect for human rights and due process of law in Ukrainian courts.
ellauri383.html on line 249: I have been asked to provide my opinion on a request to extend the detention of Mr Ihor Kolomoisky, who has been in custody for six months on suspicion of various economic crimes for the needs of the investigation, without a decision on charges,due to the lack of a sufficient evidentiary basis for such a decision at this time. The investigation is ongoing and Mr Kolomoisky has been in custody for over six months, with no end to his detention in sight in the near future. On the contrary, the prosecution has recently requested at least an additional 6 months (!) to continue the investigation, and no one can predict how long it will last and when it will end. All this time, the prosecution has been insisting that Mr Kolomoisky remain in prison. I'm sorry, but this makes no sense.
ellauri383.html on line 255: Businessman Ihor Kolomoisky plans to live in Ukraine in the next five years (2019-2024). Until recently, he lived in Israel, where he moved from Switzerland. The last time he was in Ukraine was June 2017. "I've decided to live in Ukraine for the next five years. For I hope for the rule of law in the country," he told the investigative TV program Schemes program of the Radio Free Europe / Radio Liberty. Kolomoisky denies that his stay in Ukraine is connected with the 2019 election of Volodymyr Zelensky as president. "It has nothing to do with that. I've come here and plan to be here for family reasons. My son is to ink a contract with a basketball club of Ukraine," he said.
ellauri383.html on line 259: "They will take on the responsibility for handling certain issues. For example, Victor [Mr. Pinchuk] will provide 24 families of our captured sailors with apartments and continue solving issues of social assistance for all military personnel. This is our agreement," Zelensky said at a meeting with business representatives in Kyiv on June 20, according to the TV news service TSN.
ellauri383.html on line 260: He also announced agreements with Rinat [Mr. Akhmetov] on the abolition of the Rotterdam plus formula, a method of forming a price for coal in power generation by thermal power plants in Ukraine. It was introduced in March 2016 and became effective in May 2016. Rinat is also ready to invest in local medicine and roads. Zelensky said that the recent purchase of 200 ambulances for Ukrainian hospitals was the first result of such a deal.
ellauri383.html on line 264: The main opponents of the formula for determining the market price of coal were large energy-intensive enterprises - mainly ferroalloy and electrometallurgical enterprises, which belong to oligarchs Igor Kolomoisky and Viktor Pinchuk. The object of criticism and media attacks was the DTEK holding, the largest coal producer and operator the majority of thermal power plants. TV channels controlled by Kolomoisky and Pinchuk accused DTEK of receiving super-profits. Since the owner of 100% of DTEK shares is entrepreneur Rinat Akhmetov, criticism was also directed at him.
ellauri383.html on line 266: What happened was that "the real circumstances" introduced some "revisions". Due to the war in Donbas, all the anthracite mines supplying coal to a number of thermal power plants were in the occupied territory of Ukraine. The need to look for new thermal power supply sources became more acute.
ellauri383.html on line 269: State-owned Public JSC started modernization of two power units of Trypilska thermal power plant, their conversion from anthracite to gas group of coal. DTEK has similar plans for Prydniprovska thermal power plant. There is also an agreement on supply of 2 million tons of coal to Ukraine from the USA. After “Rotterdam+” formula was introduced, big power-producing companies won, started to make ultrahigh revenues. DTEK became 10x richer overnight. More than UAH 10 billion was collected from the consumers, which instead of being invested in the country’s energy safety, was simply pocketed. The oligarch businessmen got astronomical profits. “Rotterdam+” is nothing but a corruption scheme,” concluded the expert.
ellauri383.html on line 276: Orione o il Cacciatore (in latino Orion) è un'importante costellazione, forse la più conosciuta del cielo, grazie alle sue stelle brillanti e alla sua posizione vicino all'equatore celeste, che la rende visibile dalla maggior parte del pianeta.
ellauri383.html on line 280: La costellazione conta circa 130 stelle visibili a occhio nudo ed è identificabile dall'allineamento di tre stelle che formano la Cintura di Orione, incorniciate da un rettangolo di quattro stelle più luminose; le tre stelle della Cintura sono chiamate in diversi modi a seconda della tradizione. Sankarin siluettia ääriviivaa sen sijaan yhdeksän tähteä.
ellauri383.html on line 290: Amos 5:8 ESV / 178 helpful votes. He who made the Pleiades and Orion, and turns deep darkness into the morning and darkens the day into night, who calls for the waters of the sea and pours them out on the surface of the earth, the Lord is his name;
ellauri383.html on line 299: “Can you bind the chains of the Pleiades or loose the cords of Orion? Can you lead forth the Mazzaroth in their season, or can you guide the Bear with its children?
ellauri383.html on line 320: To the choirmaster: according to The Gittith. A Psalm of David. O Lord, our Lord, how majestic is your name in all the earth! You have set your glory above the heavens. Out of the mouth of babies and infants, you have established strength because of your foes, to still the enemy and the avenger. When I look at your heavens, the work of your fingers, the moon and the stars, which you have set in place, what is man that you are mindful of him, and the son of man that you care for him? Yet you have made him a little lower than the heavenly beings and crowned him with glory and honor....
ellauri383.html on line 329: Can you lead forth the Mazzaroth in their season, or can you guide the Bear with its children?
ellauri383.html on line 332: Then Job answered and said: “Truly I know that it is so: But how can a man be in the right before God? If one wished to contend with him, one could not answer him once in a thousand times. He is wise in heart and mighty in strength —who has hardened himself against him, and succeeded?— he who removes mountains, and they know it not, when he overturns them in his anger,...
ellauri383.html on line 335: To the choirmaster. A Psalm of David. The heavens declare the glory of God, and the sky above proclaims his handiwork. Day to day pours out speech, and night to night reveals knowledge. There is no speech, nor are there words, whose voice is not heard. Their voice goes out through all the earth, and their words to the end of the world. In them he has set a tent for the sun, which comes out like a bridegroom leaving his chamber, and, like a strong man, runs its course with joy....
ellauri383.html on line 347: Hear this word that I take up over you in lamentation, O house of Israel: “Fallen, no more to rise, is the virgin Israel; forsaken on her land, with none to raise her up.” For thus says the Lord God: “The city that went out a thousand shall have a hundred left, and that which went out a hundred shall have ten left to the house of Israel.” For thus says the Lord to the house of Israel: “Seek me and live; but do not seek Bethel, and do not enter into Gilgal or cross over to Beersheba; for Gilgal shall surely go into exile, and Bethel shall come to nothing.”...
ellauri383.html on line 353: For I know the plans I have for you, declares the Lord, plans for welfare and not for evil, to give you a future and a hope.
ellauri383.html on line 359: You are wearied with your many counsels; let them stand forth and save you, those who divide the heavens, who gaze at the stars, who at the new moons make known what shall come upon you. Behold, they are like stubble; the fire consumes them; they cannot deliver themselves from the power of the flame. No coal for warming oneself is this, no fire to sit before!
ellauri383.html on line 362: Fear not, for I am with you; be not dismayed, for I am your God; I will strengthen you, I will help you, I will uphold you with my righteous right hand.
ellauri383.html on line 368: Egypt's help is worthless and empty; therefore I have called her “Rafah who sits still.”
ellauri383.html on line 374: To him who made the great lights, for his steadfast love endures forever; the sun to rule over the day, for his steadfast love endures forever; the moon and stars to rule over the night, for his steadfast love endures forever;
ellauri383.html on line 383: And a great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars. She was pregnant and was crying out in birth pains and the agony of giving birth. And another sign appeared in heaven: behold, a great red dragon, with seven heads and ten horns, and on his heads seven diadems. His tail swept down a third of the stars of heaven and cast them to the earth. And the dragon stood before the woman who was about to give birth, so that when she bore her child he might devour it. She gave birth to a male child, one who is to rule all the nations with a rod of iron, but her child was caught up to God and to his throne,...
ellauri383.html on line 389: All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness,
ellauri383.html on line 398: The revelation of Jesus Christ, which God gave him to show to his servants the things that must soon take place. He made it known by sending his angel to his servant John, who bore witness to the word of God and to the testimony of Jesus Christ, even to all that he saw. Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear, and who keep what is written in it, for the time is near. John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth. To him who loves us and has freed us from our sins by his blood...
ellauri383.html on line 407: For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.
ellauri383.html on line 416: And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years,
ellauri383.html on line 419: And I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb with her big middle armpit.
ellauri383.html on line 422: “Worthy are you, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they existed and were created.”
ellauri383.html on line 428: For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison,
ellauri383.html on line 440: Yet you have still a few names in Sardis, people who have not soiled their garments, and they will walk with me in white, for they are worthy.
ellauri383.html on line 455: “Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble.
ellauri383.html on line 464: Enter a Verse Reference (e.g., John 3:16-17) Visit the Bible online to search for words if you don’t know the specific passage your’re looking for.
ellauri383.html on line 508: Tämän paasauxen lähde ja inspiraatio on palsta nimeltä Berean insights: the message of the mazzaroth.. We are told by Scripture that the heavens declare the glory of God. Paul of Tarsus tells us in Romans 1:20 that we are without excuse for not knowing God or His heart. What if the heart of God is laid out in the stars for all to see? What if the stars show us the glory of God in yet another way, in order to leave us speechless and without excuse. (No need to know what stars they are.)
ellauri383.html on line 513: That would be typical of God and would seal again for me the wonder of the way in which He communicates with mankind. Only stars can tell.
ellauri383.html on line 537: "Näyttely on erittäin mielenkiintoinen ja informatiivinen. Oppaat-aktiiviset varusmiehet kertoivat ensin räjäyttäneensä panssarivaunun miinaan, sitten iskeneensä siihen panssarintorjuntaohjuksella ja viimeistelleensä sitten tornin katon lennokkien avulla. Kehuttu Abrams on täysin epäkunnossa. Juuri tämä säiliö tuotiin Avdiivkan suunnasta. Hän ei ole ensimmäinen, jonka venäläiset joukot tuhoavat erityisen sotilasoperaation alueella", eräskin Vasily, Moskovan presidentin Kadettikoulun 9.luokan kadetti, joka on nimetty Venäjän federaation kansalliskaartin M. A. Sholokhovin mukaan, kertoi vaikutelmistaan.
ellauri383.html on line 576: Most of the Ukrainian speakers in Estonia today are Ukrainians who arrived in the country after the 2014 Russian aggression against Ukraine. There have been short-term attempts to teach the Ukrainian language in Estonian schools, and Ukrainian Sunday schools have also operated for a shorter period of time. There is no Ukrainian-language press in Estonia, nor have Ukrainian-language dictionaries and educational literature been published. Now at least they have something to read at the coffee table.
ellauri383.html on line 631: Rolle Ahlfors, yrittäjä, sissiupseeri, urheilija, yxinhuoltaja, astrologi jne. miettii mixi kaikki aina tekee pilaa persuista:
ellauri384.html on line 212: I guess it is because they are afraid of dying and jealous to others who seem to do better than they do themselves, for no good reason. Heaven and hell allow them to both avoid death and to get even.
ellauri384.html on line 218: The ski resort of Sallbach is a traditional Austrian village with beautiful views. ... The lifts from Sallbach are very good mainly chairs and gondolas. Excellent stay in Sallbach(er hof). Review of Saalbacher Hof. Reviewed Aug 1, 2014. Everything was great. Just one elementary thing we suggest one can improve: The soap dispensors in the bathroom and WC are very difficult to get soap out of. One must nearly be a bodybuilder to be able to squeeze soap liquid out of them. Hope this is fixed till next time qwe come becuse we are sure to be back. Very nice rooms, friendly staff, excellent food and nice facilities. Lovely harp music. --- Aber im Moplach. Homber, Bodenart form Rommelsberge Vor dem Rommelsberg! Bockelswiesen die Bückelswiesen! Brern Wissen Breite Wiesen. Besenrren, grappig lachertje mop lach streek stunt. Brrm. Grrrrrh. 'Leuk mop.' Lach ik. Хорошая шутка. я смеюсь.
ellauri384.html on line 220: The concepts of “Heaven” and “Hell” are not only difficult for any rational person to believe, but they are not even well-defined. Even within the belief system of Christianity, there are multiple descriptions of Heaven and Hell. Some subsets of Christendom don’t believe in hell. Those who read the Bible closely insist that “Hell” is only for traitorous angels. Everybody has a different idea of who is “definitely” going to be sent to one place or another.
ellauri384.html on line 222: “Heaven” itself is a rather bizarre concept. Mark Twain underscored the lunacy of the idea in his short story “Captain Stormfield’s Visit To Heaven.” In that story and in “Letters From The Earth” he muses about how humans have invented a place which is full of things that they never engaged in or cared about while on earth, and yet imagine themselves enjoying for all eternity. How many harp enthusiasts do YOU know personally? How many millenia would you enjoy singing the same song of praise over and over? How long would you delight in praying to the glory of God 24 hours a day? If you don’t do that now, why do you think you’re going to enjoy it when you’re dead?
ellauri384.html on line 224: he has imagined a heaven, and has left entirely out of it the supremest of all his delights, the one ecstasy that stands first and foremost in the heart of every individual of his race -- and of ours -- sexual intercourse!
ellauri384.html on line 225: It is as if a lost and perishing person in a roasting desert should be told by a rescuer he might choose and have all longed-for things but one, and he should elect to leave out water!” (Letters From The Earth—Mark Twain)
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ellauri384.html on line 381: Kettunarttumainen Sharona eli Bitty Schram was fired during the third season of the Adrian Monk TV show owing to contract disagreements; apparently, she sought a bigger wage and the creators felt she was replaceable. In the episode “Mr. Monk and the Red Herring,” she was replaced by pregnant Natalie Teenager, who remained Monk’s assistant for the rest of the series. Dr. Stanley Kamel, who played Monk’s therapist Dr. Charles Kroger to Tony Shalhoub‘s neurotic Adrian Monk, died April 8, 2008, after suffering a heart attack at age 65.
ellauri386.html on line 67: When not in a good mood he often looked at everything through dark glasses, became vexed, forgot good manners, and sometimes was carried away to the point of abusiveness and loss of self-awareness.
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ellauri386.html on line 228: Jungfrustigen är en roman om sådant som börjar och tar slut, om passion som tar tid på sig och om att plötsligt befinna sig i stormens öga och fråga sig: Hur vill jag leva mitt liv? Vad har jag rätt till? Vad har jag råd till? Det är också en bok om det moderna samhällets nya familjeformer och den svåra konsten att leva under samma tak. Mycket intressant och originellt får man säja.
ellauri386.html on line 247: Men på vuxenallvar: vem var Sonja i verkligheten och hänger Philip fortfarande med den ålderstigna Paula? Den moderna skilsmässoromanen är sin egen genre, med sina egna konventioner. Den utspelar sig oftast i medelklassen och tenderar att gestalta skilsmässan som en konsekvens av allmän livsleda och tristess snarare än av några egentliga relationsproblem. Barnen är halvstora, karriären går på tomgång, huset är färdigrenoverat. Enter en ny kvinna/man som får det att pirra i magen, och skilsmässan är ett faktum.
ellauri386.html on line 251: Det handlar om Richard, en hyfsat framgångsrik Helsingfors-författare som gift sig tidigt med sin tonårskärlek och redan vid trettiofem verkar ha nått sitt livs kulmen. På en förlagsfest träffar han den nästan femton år äldre Paula. De inleder en affär som är mysig och hemtrevlig snarare än passionerad – de ligger inte ens med varandra, men läser gärna tidningen i sängen tillsammans över en kanna presskaffe. Så går det som det går, och bokens andra halva skildrar den besvärliga övergångsfasen då en ny bonusfamilj ska bildas. ((huåååh)) Gäsp.
ellauri386.html on line 256: Vain 15-vuotiaana Raleigh ilmoittautui vapaaehtoiseksi Ranskan hugenottiarmeijaan. Myöhemmin, vuonna 1572, hänet hyväxyttiin perustutkinto-opiskelijaksi Oxfordissa, jossa hän opiskeli ennen Ranskaan menoaan, ja hänen nimensä esiintyy Keskitemppelin rekisterissä vuonna 1575. Raleigh, hänen veljensä Carew ja heidän puoliveljensä Sir Humphrey Gilbert varustivat suuren laivaston joka lähti "löytömatkalle" vuonna 1578. Lyhytaikainen hanke hylättiin pian, ja vuoteen 1580 mennessä Raleigh oli jo Irlannissa taistelemassa Munsterin kapinaa vastaan.
ellauri386.html on line 262: Vuonna 1595 Raleigh ja Laurence Kemys lähtivät etsimään El Doradoa ja saavuttivat Guyanaan asti, mikä tarjosi heille kohtuullisen määrän kultaa kotiin vietäväksi. Seuraavan vuoden aikana hän julkaisi Discovery of Guayanan. Vuoteen 1600 mennessä hän oli Jerseyn kuvernööri, mutta vain kolme vuotta myöhemmin Raleigh todettiin syylliseksi Espanjan kanssa Englannin vastaiseen juoniin, joka liittyi kuninkaan salamurhaan. Hänet pidettiin Lontoon Towerissa, jossa hän aloitti keskeneräisen The History of the World -teoksensa vuonna 1614. Hänet vapautettiin kaksi vuotta myöhemmin. Muutaman epäonnistuneen espanjalaisen tehtävän jälkeen Raleigh palasi kotiin Englantiin, missä hänet teloitettiin aiemman syytteen perusteella maanpetoksesta. Historiallisen panoksensa lisäksi hänen tunnetuimpia kirjallisia teoksiaan ovat Sir Philip Sidneyn epitafi, Even sellainen aika ja Sir Walter Raleigh pojalle. A. Latham tuotti runonsa vakiopainoksen vuonna 1951. Info toimittaa tiedot, kiitos.com ja Poetry for the People. Lue vähemmän, luulet enemmän.
ellauri386.html on line 341: Analyysi (ChatGPT): Runo valittaa ajan kulumisesta ja nuoruuden ja elinvoiman menetyksestä. Kirjoittaja käyttää suoraviivaista ja tiivistä kieltä välittäen teeman yksinkertaisen ajan metaforan kautta varkaana, joka vie pois kaiken, mitä rakastamme. Runon sävy on synkkä ja heijastava, ja se pohtii ikääntymisen ja kuoleman väistämättömyyttä. Verrattuna muihin aikakauden teoksiin runon yksinkertaisuus ja koristeellisuuden puute voivat erottaa sen muista, sillä monet aikakauden runot tunnettiin taidokkaasta kielestä ja kuvasta. Runon suoruus ja emotionaalinen syvyys resonoivat kuitenkin kaikkien aikakausien lukijoiden keskuudessa tehden siitä ajattoman ihmiskokemuksen mietiskelyn.
ellauri386.html on line 360: A fortress foiled, which reason did defend,
ellauri386.html on line 363: A raging cloud that runs before the wind,
ellauri386.html on line 365: A goal of grief for which the wisest run.
ellauri386.html on line 375: And for my faith ingratitude I find;
ellauri386.html on line 383: The language of the poem is forceful and direct, with Raleigh using vivid imagery and metaphors to emphasize the destructive power of love. He compares love to a "poisoned serpent," a "siren song," and a "maze," suggesting that it is both alluring and deadly. He also uses personification to address love as a "false friend" and an "idle boy," highlighting its treacherous and immature nature.
ellauri386.html on line 385: Raleigh's poem is a departure from the more idealized and romantic treatments of love that were common in Elizabethan poetry. It reflects the growing skepticism and disillusionment with love that began to emerge during the Renaissance. It also foreshadows the more cynical and satirical treatments of love that would become prevalent in the following century. Lizzy loved it until she found out that Walt was actually thinking of the servant.
ellauri386.html on line 392: Where we are dressed for this short comedy.
ellauri386.html on line 400: Analysis (ai): This poem explores the transient nature of human life through a theatrical metaphor. It compares life to a play, with our passions as the driving force and our time on Earth as the brief performance. The poem suggests that Heaven observes our actions and judgments, drawing attention to the consequences of our deeds. It concludes that while life's performance may be playful, our ultimate demise is a serious reality, underscoring the fragility and brevity of existence.
ellauri386.html on line 428: The first time I went there in 2005, tourists were already overrunning it. Still, at some of the geyser fields it still felt wild, with only wooden planks down and no railings for protection. By 2015, each site became like waiting in line at a Disney World attraction, and any quaint hot springs are now swarmed by tourists taking selfies. The locals are absurdly proud of their local landscapes. Like, I’ve ne ver been to a country where the people identify so closely with the scenery. They act as if they built it all by hand, and like nowhere else in the world competes with it. I guess that’s what happens when the bulk of your economy is from tourists constantly praising what they see, and when you live on a medium-sized island with less than 400k people.
ellauri386.html on line 430: There were rough teens roaming some of the towns with absolutely no attention paid by the local police. The super clean capital, Reykjavik, is only clean due to armies of street sweepers who clean it right before dawn. It is not due to residents respecting it too much to litter, despite what many people want to believe. The food is ridiculously expensive ($25 for a McChicken-like chicken patty sandwich is normal), and usually, repulsive—boiled goat heads sitting at room temperature, horrendous subs with some kind of curry mayonnaise, and smelly fish.
ellauri386.html on line 439: Within 3–4 days I started feeling much better and had more energy. I started dropping weight almost immediately, down around 15-25 lbs by the end of the trip. The cravings I have for crap food in the US simply went away. The portions are not THAT much smaller. I went right back to feeling like crap, low energy, etc within 1 week of returning, and I was eating much more carefully.
ellauri386.html on line 441: When I got back I did some research. Much of this I already knew, but: There are very few additives in food in Europe. Chemicals and pesticides are much more regulated, many of those approved in the US have a high level of carcinogens or other other disease inducing components. Fresh food does not need fat, sugar, salt, etc added for taste. I am now giving serious thought to moving to Europe. I suspect I will live a bit longer if I do, and I KNOW my quality of life will be greatly improved.
ellauri386.html on line 456: He was allowed to examine the executioner's axe, musing: "This is a sharp Medicine, but it is a Physician for all diseases and miseries". His last words were later uttered to the hesitant executioner: "What dost thou fear? Strike, man, strike!"
ellauri386.html on line 549: forkids.com/world_music/wp-content/uploads/2013/04/Kobza.png" />
ellauri386.html on line 555: A fella sucking a faggot (autofellatio). 1-3 ‰ of fellas possess sufficient combination of flexibility and penis length to perform a full autofellatio. ellauri389.html on line 55: Elia (AKA Calle Lammas) presents Chinese porcelain as a visually beguiling item that induces in him an "almost feminine" desire. Such gendered description of longing suggests Elia's participation in a distinctively female consumer culture, and hence his representativeness for the set of social and economic attributes historically associated with it.
ellauri389.html on line 57: In previous critical examinations of Lamb, Samuel Taylor Coleridge is usually cited as the archetypal representative of romantic imagination that Lamb tried to ape (esp. Sam's colonialistic Kubla Kurkussa). The celebrated philosopher and poet was Lamb's childhood friend, and hence anchors the predominantly biographical criticism on Lamb that accounts for his distinctively precious tone as an evasive expression of his sense of literary inferiority. Similarly, Lamb's 10 years older sister Mary, who murdered their mother in 1796, has been suggested as another source of Charles's supposed romantic agony.
ellauri389.html on line 65: Elia, in contrast to Bridget (qua Mary) speaks for a modern sensibility that is attuned to constant stimulation and that revels in the contemporary industrial and imperial economy of surplus and novelty goods. His teacup is an object of debate because it epitomizes precisely the kind of dangerous indulgence Bridget fears: it is a luxury commodity and, with its fashion-dependent pattern and place in a "set" of companion pieces, it inevitably entails additional purchasing. Elia's dialectical opposition to Bridget thus is underscored by his capacity to "love" one pattern of porcelain, and "if possible, [love another] still more". Indeed, Elia's susceptibility to new-sprung marketing strategies is suggested by his acknowledgment that china jars were "introduced" into his imagination by the recently invented tactics of advertising.
ellauri389.html on line 67: The historical phenomenon transforming porcelain into the flexible economic symbol of "Old China" is imperialism, the recent "favourable circumstances" Elia points out to Bridget, that have enabled them to acquire such "trifles"as his teacup. In discounting the cup as a "trifle," Elia's comment acknowledges both the fall in prices and the rise in Elia's income brought about by the post-Napoleonic expansion of British global commerce, identifying both the general and specific forces that have increased his buying power. In fact, the porcelain trade was a key site of such economic growth spurred by empire and, as the contrasting consumer sentiments in Bridget and Elia's debate attest, is a powerful index to imperialism's recent rehabilitative impact on luxury consumption.
ellauri389.html on line 69: Elia sees no inconsistency in the fact that porcelain can be both an exclusive luxury item found at "great houses" and an ordinary household accessory such as his teacup, affirming the empire's newly inclusive economy in which porcelain is inexpensive, and a clerk can live like a king; indeed, Elia foregrounds imperialism's integrative effects on porcelain by intimating that his teacup has become precisely the "cheap luxury" for which Bridget always longs. Indeed, the essay itself is replicated by the visual image on Elia's teacup: the cup's picture of "a young and courtly Mandarin, handing tea to a lady from two miles off' is a miniature, orientalized reflection of Elia's and Bridget's (qua Mary) incestuous tea-time smooching.
ellauri389.html on line 73: The tempest over a teacup that occurs in "Old China" is Lamb's prosaically imperial scramble for the sign of poetic genius that he associates with Coleridge-that is, China. Indeed, as a series, the Elia essays repeatedly portray Chinese commodities as the definitive form of affordable imperial luxury "made in China". They are themselves a superfoetation of the pre-occupation chinoiserie.
ellauri389.html on line 77: All this lexical play upon the word "china" that Elia performs has an imperial logic: it lets a teacup metonymize the East Asian empire. Porcelain collecting is a way of possessing the country, as porcelain purchasers such as Elia display a piece of China earth in British domestic space, offering everyday access to another exotic world every time he indulges in a cup of proverbial British tea. Deliberately confusing his cup's porcelain glaze with "the lucid atmosphere of fine Cathay" Elia imperially assumes the painted pictures on his teacup to be a telescopic vision of China itself ("for so we must in courtesy interpret that speck of deeper blue").
ellauri389.html on line 79: In fact it was both the soil and a mastery of firing techniques, bolstered by a fiercely protectionist economy, that maintained Chinese porcelain superiority for so long. For much of the eighteenth century, British porcelain manufacturers were unable to replicate the intense heats required to properly fire porcelain. In addition, China further strained British market development by requiring all payment to be in specie and by remaining closed to foreign traders. As a result, when in the late eighteenth century the firing process was finally mastered by domestic china makers such as Wedgwood, Minton, and Spode, China's fierce restrictions against import trade still prevented the British competitors from threatening the supremacy of Chinese industry. A British mission to open China, for example, was stalled as late as 1816. Ironically, this disadvantageous balance of trade between Britain and China actually added to porcelain's appeal.
ellauri389.html on line 81: Because China's restrictions kept Britain from knowing any more about China than they could learn through the luxury exports - such as porcelain, silk, and especially tea-which were increasingly important in British culture and economy, British culture promulgated a notion of China as a wealthy and highly mannered, albeit bizarre, civilization. But not for long!
ellauri389.html on line 83: Coleridge's "Kubla Khan" already suggests that Coleridge (the Brit) himself is the next poet-hero and successor to China's genius. As a fragment, however, the poem's famously incomplete glimpse of Chinese brilliance foregrounds the poem's failure to realize its promise. Lamb's essay provides a more contemporary explanation of Coleridge's dream: cheap porcelain was the immanent inspiration of "Kubla Khan."
ellauri389.html on line 89: The acceleration of capitalism is the natural result of spontaneous and inevitable consumer desire: with every bite of roast pig Bo-Bo's smell "was wonderfully sharpened," and as each villager becomes addicted to the flavor of roast pork "prices grow enormously dear". The word "porcelain" was be-stowed by the traders who introduced the artifact to Western markets. It derives from the Portuguese word for the pink translucent cowry seashells that in turn were named for baby pigs.
ellauri389.html on line 95: In the early nineteenth century, Britain began a reverse trade into China of opium, a product of Britain's colonial holdings in India and the Levant. The economic consequences of this dumping of opium into China were significant, as the drug, which rendered many Chinese addicted consumers, augmented the reversal of Britain's previous consumer subjugation to China in their desire for porcelain and tea, and indeed evocatively displaced a kind of chinamania to China itself. With its catastrophic vision of obsessive Chinese consumers, the "Dissertation upon Roast Pig" is a comically topical glimpse of such opium-like needs and, as such, the earlier essay, like opium, paves the way for the kind of unencumbered pleasure in consumption that "Old China" relates. "Kubla Khan" was written under the influence of opium.
ellauri389.html on line 111: Lamb's essay tropes contemporary developments in English political economy as it was most prominently figured by the porcelain industry. Under the auspices of an imperial organ, they unleash John Bull in a china shop, facetiously troping these radical changes in Sino-British consumer history in order to wreak havoc on existing protections of romantic genius. "Old China" is literary chinoiserie for an age shaped by the new imperial industry.
ellauri389.html on line 126: 1Suspension of disbelief is the avoidance — often described as willing — of critical thinking and logic in understanding something that is unreal or impossible in reality, such as something in a work of speculative fiction, in order to believe it for the sake of enjoying its narrative. Vähän sama asia kuin Jamesin "will to believe". Coleridge also referred to this concept as "poetic faith", citing the concept as a feeling analogous to the supernatural, which stimulates the mind's faculties regardless of the irrationality of what is being understood. With a film, for instance, the viewer has to ignore the reality that they are viewing a staged performance and temporarily accept it as their reality in order to be entertained. Early black-and-white films are an example of visual media that require the audience to suspend their disbelief that everything is black and white. Not to mention mute films! Tolkien ei uskonut tollaseen, ei kukaan normaalijärkinen oikeasti edes väliaikaisesti usko örkkeihin ja haltioihin. Sehän on vaan satua!
ellauri389.html on line 129: William Lisle Bowles (24. syyskuuta 1762 – 7. huhtikuuta 1850) oli englantilainen pappi, runoilija ja kriitikko. Oxfordissa hän voitti kanslerin palkinnon latinalaisesta säkeestä.
ellauri389.html on line 174: Sanakirjailija Ben Zimmerin mukaan termi syntyi Pohjois-Irlannissa 1970-luvulla. Zimmer lainaa historian opettajan Sean O'Conaillin vuoden 1974 kirjettä, joka julkaistiin The Irish Timesissa ja jossa hän valitti "Whatabouteista", ihmisistä, jotka puolustivat IRA:ta osoittamalla brittivihollisensa väitettyjä väärinkäytöksiä. Onkohan Ben Zimmer juutalainen? Zimmer's research on word origins was frequently cited by William Safire's "On Language" column for The New York Times Magazine. Sen isä Dick Zimmer oli senaattori. Toinen Dick Zimmer oli nazikenraali. Se ei ainakaan lie ollut juutalainen.
ellauri389.html on line 181: Zimmer kiittää brittiläistä toimittajaa Edward Lucasia siitä, että hän aloitti säännöllisen yleisen käytön sanalle whataboutism putinismista sen ilmestymisen jälkeen blogikirjoituksessa 29. lokakuuta 2007, raportoimalla osana Venäjää koskevaa päiväkirjaa, joka painettiin uudelleen kun Stalin-viittauxet oli vaihdettu Putinixi. The Economistin 2. marraskuuta ilmestyvässä numerossa. 31. tammikuuta 2008 The Economist julkaisi toisen Lucasin artikkelin nimeltä "Whataboutism". Edward Lucas's 2008 Economist article states that "Soviet propagandists during the cold war were trained in a tactic that their western interlocutors nicknamed 'whataboutism'. Writing for Bloomberg News, Leonid Bershidsky called whataboutism a "Russian tradition", while The New Yorker described the technique as "a strategy of false moral equivalences". Myöhemmin Lucas syytti Trumpia whataboutismista, niin että hän "kuulostaa kauheasti Putinilta". Kun juontaja Oh Really kutsui Putinia "tappajaksi", Trump vastasi sanomalla, että myös Yhdysvaltain hallitus syyllistyi ihmisten tappamiseen. Hän vastasi: "Tappajia on paljon. Meillä on paljon tappajia. Mitä luulette - maamme on niin viaton?" Selvää entäilyä!
ellauri389.html on line 185: In 2006, Putin replied to George W. Bush's criticism of Russia's human rights record by stating that he "did not want to head a democracy like Iraq's," referencing the US intervention in Iraq. For example, writing for Slate in 2014, Joshua Keating noted the use of "whataboutism" in a statement on Russia's 2014 annexation of Crimea, where Putin, completely irrelevantly, "listed a litany of complaints about Western interventions, including the previous two Crimean wars 1853-56 and 1918-21."
ellauri389.html on line 187: Synonyyminen kiinankielinen metafora on "haiseva pöppiäinen" -argumentti" ( perinteinen kiina :臭蟲論; yksinkertaistettu kiina :臭虫论; pinyin : Chòuchónglùn ), jonka Lu Xun , modernin kiinalaisen kirjallisuuden johtava hahmo, loi vuonna 1933 kuvaamaan kollegoiden yleistä taipumusta syyttää eurooppalaisia "yhtä huonoista asioista" aina, kun ulkomaalaiset karvaiset paholaiset kommentoivat Kiinan sisäisiä ongelmia.
ellauri389.html on line 197: Writing for National Review , kommentaattori Ben Shapiro kritisoi: "Se on kaikki tyhmää. Ja se tekee meistä kaikista entistä tyhmempiä." Heimoveli Michael J. Koplow Israel Policy Forumista komppasi. Noam Chomsky käytti taktiikkaa lokakuun 2001 puheessaan, joka piti syyskuun 11. päivän hyökkäysten jälkeen ja joka kritisoi Yhdysvaltain ulkopolitiikkaa.
ellauri389.html on line 234: Crazy or not, it’s a worrying sign for philosophy in the academy. Someone who’s very good at conveying complex philosophical ideas in plain English– a good teacher, in other words – has come to the conclusion that a university is not the best place for him to be. An applied philosopher is not like a real one: Barring ordinary language philosophers, if you ask them direct questions in ordinary language they can’t answer without jargon and mystification. When faced with the need to explain what they’re doing and why it should be of interest to anyone at all outside of that culture, they look like flounders, both eyes on the same side of the skull. Not the best ones, like Quentin Skinner, Philip Pettit, and Peter Singer, who are all praised for their minds and their humanity, as well as the ability to think out of the fly and express themselves lucidly. No Perer Rabbit ainaskin on sertifioitu paska, varmaan siis noi 2 muutakin n.h ja Nigel ize.
ellauri389.html on line 251: Isaiah Berlin (Jesaja Berlins; 6. kesäkuuta 1909 Riika, Liivinmaan kuvernementti, Venäjän keisarikunta – 5. marraskuuta 1997 Oxford, Englanti) oli latvialaissyntyinen brittiläinen filosofi ja aatehistorioitsija. Häntä pidetään 1900-luvun merkittävimpiin kuuluvana aatehistorioitsijoita. Arvaa oliko hän esinahaton? Kyl-lä! Isaiah Berlin syntyi Riiassa vuonna 1909 keskiluokkaiseen chabad-lubavitch juutalaiseen perheeseen. Isaiah oli liikemiesisän ja kotiäidin ainoa lapsi. Perhe muutti vuonna 1916 Pietariin. Kun bolševikit nousivat Venäjällä valtaan, juutalaiset Berlinit kokivat olonsa vaikeaksi. Perhe sai vuonna 1920 latvialaisina luvan muuttaa takaisin Riikaan, mistä he muuttivat seuraavana vuonna Britanniaan.
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ellauri389.html on line 260: We've heard this song before. Plain and simple, the guy got the sack. Having spoken with almost all of the brilliant philosophical minds alive and at large right now, what’s he discovered? Has a pattern emerged? Can he decipher the wisdom peculiar to our age? He furrows his brow and after some reflection, looks down in his beer and says, “No.”
ellauri389.html on line 264: As a kid I wanted to be a biologist. I was intrigued by philosophy, but I thought I would never have been able to do it at university because of parental pressure to do something more useful, and also a complete ignorance in my schools about what philosophy was. I say ‘schools’ because I went to a public school for three years, and then my dad, who was an alcoholic, gambled away the money for my education that my mother had inherited, so then I went to a state school. As a result, I specialized in ethics. My wife once described me as a vicar who’d lost his pulpit.
ellauri389.html on line 266: “I spent most of my time at school playing rugby. I ended up going to Bristol University to do psychology, and I took philosophy and sociology as subsidiary subjects in the first year. I got disillusioned with psychology, dropped out, was a car park attendant for six months, tried to start a new course in English, but I wouldn’t have got a grant, so I carried on into my second year with philosophy, thinking I would become a journalist. Probably because I did so much student journalism I could write well enough that I conned them into a first class degree in philosophy, which meant I could go to Cambridge to do a PhD – there were proper grants in those days. I tried to get a job in publishing in my first year there but didn’t get that, so it’s only philosophy in want of anything better really."
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Key Poem Information
ellauri389.html on line 297: Just as the Christian God determines what is right and wrong for many if not all monkeys around the world, Nature serves this purpose for the narrator. He is, in this tender moment, directing his monologue not to her but to his sister, Dorothy. They are extraordinarily close and he wishes to share with her his adoration for Nature. He is searching for a way to make his sister understand that placing your heart within the hands of Nature is without risk. She should feel the “mountain-winds” on her skin and not resist them.
ellauri389.html on line 301: He states that she will never forget this place and it will become a paradise for “all sweet sounds and harmonies.” His sister will not be run down by “dreary” normalcy even after big brother's death.
ellauri389.html on line 303: William and Dorothy's mother died when he was only seven years old and she was six, and he was orphaned at 13 and she at 12.Though he did not excel, he would eventually study at and graduate from Cambridge University in 1791. Bill fell in love with a young French woman, Annette Vallon while visiting France and she somehow became pregnant. Dorothy was taught by just a bunch of uncles. She remained particularly close to her brother, the more famous poet William Wordsworth, and the siblings lived together in Dorset and Alfoxden before William married her best friend, Mary Hutchinson, in 1802. Thereafter Dorothy Wordsworth made her home with the couple.
ellauri389.html on line 306: But what is Dorothy Wordsworth famous for? Not for looks anyway. ellauri390.html on line 70: By the terms of a new treaty with the federal government in 1856, the band moved to its present site in Shawano County. The General Allotment Act of 1887 resulted in the loss of a great deal of land by the Stockbridge-Munsee. In the Great Depression, the tribe lost yet more land. However, in the early 1930’s the Stockbridge-Munsee experienced a reawakening of their identity and began reorganizing. In 1932 they even took over the town council of Red Springs under the provisions of the Indian Reorganization Act of 1934, created an activist Business Committee and started to regain some of their land. The Secretary of the Interior affirmed the reservation in 1937, for which the tribe is to him forever grateful.
ellauri390.html on line 93: Pureva lammas Jyrki Nummi, joka on meitä vuotta nuorempi, antoi 2007 palkinnon näkymättömälle Väisäselle, joka oli meitä vuotta vanhempi. You can fool somebody all the time and everybody for some time, but not everybody all the time.
ellauri390.html on line 408: John Strelecky (s. 13. syyskuuta 1969) on amerikkalainen motivaatiokirjojen kirjoittaja ja Big Five for Life -konseptin luoja. Vuoteen 2022 mennessä Streleckyn kirjoja oli myyty yli yhdeksän miljoonaa kappaletta maailmanlaajuisesti ja ne on käännetty 43 kielelle. Vuonna 2002 Strelecky kirjoitti ensimmäisen kirjansa, The Café on the Edge of the World (tai size oli The Why Am I Here Cafe). Kirja oli alun perin omakustanteinen, mutta sen jälkeen, kun sitä oli alle vuodessa myyty yli kymmenen tuhatta kappaletta 24 maassa, kirjallinen agentti allekirjoitti sopparin. Kirja oli bestseller Singaporessa, sitten Taiwanissa. Vuonna 2009 se julkaistiin ranskalaisessa Kanadassa nimellä Le Why Café. Saksassa nimellä Das Café am Rande der Welt se on ollut Der Spiegelin bestseller kategoriassa paska selfhelp läpyskät vuodesta 2015.
ellauri390.html on line 421: Ma formation d´architecte m´a appris à considerer l´intention particulier de chaque espace. Les chiottes sont un environ parfait pour méditer. Là, nous pouvons revenir à nous-mêmes et toucher quelque chôse au plus profond de nous. ellauri390.html on line 576: John Strelecky was born and grew up in the suburbs of Chicago, Illinois. As a youngster, he dreamed of being an adventurer and traveling the world. For almost a decade, he held two and three jobs at a time–trying to make enough money to pay for training to become a pilot.
ellauri390.html on line 577: After attending Embry Riddle Aeronautical University and working for two years, his dream was suddenly and permanently taken away because of a rare medical condition (no IQ).
ellauri390.html on line 579: In an attempt to chart a new path for his life, he applied to the prestigious Kellogg Graduate School of Management at Northwestern University. He was denied due to– “a lack of significant work experience.”
ellauri390.html on line 586: Shortly after his return, he had a stream of conscious typing experience that lasted for 21 days. What flowed through him became a little book called, The Cafe on the Edge of the World. The inspirational story went on to be translated into 44 languages, win Bestseller of the Year nine times, and inspire millions of readers around the world. This despite being rejected by fifty-four publishers.
ellauri390.html on line 588: John is a #1 Bestselling author, inspirational speaker, and adventure traveler. His purpose is to create museum day moments for himself and hoodwink all others. Jackin mieliturauxia ovat
ellauri390.html on line 607: Clay Calvert is a Nonresident Senior Fellow at the American Enterprise Institute and Professor Emeritus, Brechner Eminent Scholar of Mass Communication Emeritus and former Director of the Marion B. Brechner First Amendment Project in the University of Florida College of Journalism and Communications, specializing in First Amendment Law.
ellauri390.html on line 609: Calvert was raised Conservative Jewish and attended synagogue every Shabbat (Saturday) morning until her Bat Mitzvah. Her family switched to a Reform synagogue and began attending only on Jewish holidays. She chose her stage name in honor of Professor Clay Calvert after taking his class on Mass Media Law as a sophomore. She said, "It felt right because really if I hadn't taken his class, I wouldn't be where I am right now," referring to learning during his class that pornography was not so illegal as she had previously thought.
ellauri390.html on line 675: Buttigieg on opiskellut maineikkaissa yliopistoissa: Harwardissa ja Oxfordissa. Hän työskenteli aluksi yritysneuvojana ja sitten siirtyi politiikkaan. Varusmiesaikanaan 2014 hän palveli seitsemän kuukautta Afganistanissa. Se oli kesken pormestarin pestiä. Hän on jo kirjoittanut ensimmäiset muistelmansa. Hän soittaa pianoa ja kitaraa ja puhuu vähintään hieman kahdeksaa kieltä; englantia, ranskaa, espanjaa, italiaa, maltaa, norjaa daria ja arabiaa. Isä oli lähtöisin Maltalta. Darin hän oppi Afganistanissa. Norjaa hän oppi, koska oli kiinnostunut erään norjalaisen kirjailijan tuotannosta. Monissa internet-videoissa hän hurmaa katsojat puhumalla norjaa ja soittamalla fagottia.
ellauri390.html on line 702: Warum tut nicht jeder sofort was er will? Sie (Anne) hat Wirtschaftswissenschaften an einer der besten Universitäten der Welt studiert und arbeitete viele Jahre lang als überaus angesehene Führungskraft in der Werbebranche.>>Hoi<<, sagte ich, das klingt beeindruckend.
ellauri390.html on line 722: Onko kyseessä korkeampi voima, maailmansielu vai mitä? Ei, se on tää kapitalismin korkoa korolle periaate. Sama juttu kuin pyramidiskeema. Kun olet nousukauden aallolla, rahantuloa ei voi estää! Musta mies! Hiivaa! Sovinnon kunniaxi pizzat kaikille. Kaikki haluavat lainata sellaiselle joka näyttää menestyneeltä. Spare a penny for an ex leper. Fortes fortuna adiuvat. Vahvemmat yleensä voittavat. Voittajat ovat oikeassa, häviäjät väärässä. Ei ole muuta oikeutta kuin voiman oikeus.
ellauri390.html on line 730: Jaa on tässä epilogikin kuin El Zorro vihkosissa. Ei siinä enää mitään ihmeempää. Vikan sivun omakehut jälleen kertovat, että Jakob Pavunvarsi on kaikkien aikojen Vorsokratikereiden Hall Of Famessa sadan parhaan joukossa. Se hämmmästyttää sitä izeäänkin, muita vielä enemmän. Mutta mitä on Big Five for Life? Viisi sukupuuttoon kuolevaa eläinlajia termiittiapinan turistisafarilla. Five goals that you should definitely achieve in life. 100 kirjaa jotka pitää lukea, 1000 paikkaa missä käydä. Vitunko väliä?
ellauri390.html on line 737: Mit Herzenergie transformieren
ellauri391.html on line 54: Leuenbergin konkordia on vuonna 1973 laadittu luterilaisten ja reformoitujen kirkkojen välinen oppisopimus. Sopimuksen ovat allekirjoittaneen lähes kaikki suuret Manner-Euroopan luterilaiset ja reformoidut kirkot.
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ellauri391.html on line 71: Pianisti Paderewski Stanfordissa Amerikan kiertueella soitti puoli-ilmaisexi pianoa Herbert Hooverille. Hoover Towerin lahjoittanut ylpistynyt Juho maxoi maailmansodan jälkeen presidentti Wilsonin apumiehenä velkansa Puolan pakolaishallituxen presidentille valtion kustantamalla vehnälastilla.
ellauri391.html on line 73: Usein siteerattu tarina väittää, että kun Hoover oli opiskelija Stanfordissa, hän kutsui kuuluisan puolalaisen pianistin Ignacy Jan Paderewskin esiintymään Stanfordissa luvattua 2 000 dollarin maksua vastaan. Hooverin suureksi harmiksi lippujen myynti jäi tavoitteesta alle 1 600 dollarin. Esityksen jälkeen Hoover esitteli Paderewskille 1 600 dollaria ja velkakirjan jäljellä olevasta 400 dollarista.
ellauri391.html on line 79: Paderewski teki kolme konserttikiertuetta Yhdysvalloissa 1890-luvulla. Vain vuoden 1896 kiertue vei hänet Mississippi-joesta länteen. Hoover valmistui Stanfordista vuonna 1895, mutta työskenteli San Franciscossa. Kun Lou opiskeli Stanfordissa vuonna 1896, on mahdollista, että hän vieraili kampuksella nähdäkseen hänet.
ellauri391.html on line 82: Sanomalehtien tilit kuvaavat konserttia, joka pidettiin 29. helmikuuta 1896 San Josessa täydelle talolle, mikä viittaa taloudelliseen menestykseen. Tämä ei sijoittaisi tapahtumaa Stanfordiin vaan viereiseen paikkaan vuosi Hooverin valmistumisen jälkeen. On mahdollista, että hän osallistui konserttiin tai tapasi jollain tavalla Paderewskin tänä aikana, mutta se on spekulaatiota.
ellauri391.html on line 123: Huonohampainen Karl Barth (10. toukokuuta 1886 Basel, Sveitsi – 10. joulukuuta 1968 Basel) oli vaikutusvaltainen sveitsiläinen deformoitu teologi. Pastori Barth oli yksi niin sanotun uusortodoksisen liikkeen keskeisistä ajattelijoista. Jossain vaiheessa pastori Barth kehitti Friedrich Go-Cartin kanssa dialäktista teologiaa.
ellauri391.html on line 129: Dr Karl Barth isch am 10. Mai 1886 z'Basel uff d'Wält cho; und dört au am 10. Dezember 1968 gschtorbe. Er isch än evangelisch-reformierte Theolog und Pfarrer gsi. Dialäkt: Baseldütsch.
ellauri391.html on line 162: Hamann deserves to be known precisely because he was the first to voice counter-Enlightenment views. Named by Goethe as the "brightest intellect of his era," Hamann, a resident of Königsberg, East Prussia, and friend of Kant, was denied access to a professorship or a pastoral call because he was a stutterer. Having undergone a conversion experience while on a business trip to London that had gone awry, he disavowed the Enlightenment ideal of limiting truth to autonomous reason. In a word, autonomous reason is no substitute for "Christ" (the word).
ellauri391.html on line 171:
And now for something completely different!
ellauri391.html on line 175: In 2012 she published her first novel and has worked as a freelance author ever since. She continues to write novels but also writes and creates content for "Totally Not Aliens", a video gaming company. Autorin von dem spielbaren Kinderbuch "Eppi". Felicitas Pommerening, geb. 1982, lebt mit ihrem Mann und ihren drei Kindern in Mainz. Hoppla Sie haben eine Seite gefunden, die leider nicht existiert.
ellauri391.html on line 179: Iwandille myönnettiin postuumisti tohtoraatti h.c. Hän ehti saada siitä tiedon kuitenkin, missä sitten olikin. Iwandista Barth meni liian pitkälle sanoessan että Leonbergin koiran sana "pelkästään" on polttava tuli josta ihmispojan sana "pelastaa". Baarimiesten julistus oli Iwandista selvä tunnustus. Barthin kynäilemä baarimiesten tunnustus oli kompromissi jossa oli liikaa deformaatiota.
ellauri391.html on line 182: Mitkä ovat klassisia luteraanien ja deformoitujen välisiä kiistakohtia? No ei paljon: erilaisia oppeja kasteesta, ehtoollisesta, raamatusta, tunnustusperustasta, kristologiasta, predestinaatiosta, luonnollisesti teologiasta. Näistä eivät baarimiehet päässeet sopuun mutta mitä väliä.
ellauri391.html on line 185: Analogia entis on jotain katolisten harhaoppia. Sitä on kutsuttu katolisen ajattelun ohjaavaksi periaatteeksi (Denkform), joka syntetisoi monia erilaisia katolisen opin ja teologian teemoja. Että yleiset nimityxet tai ennusteet Jumalasta ja Jumalan täydellisyydestä (kuten Jumala "on", "on kuluttava tuli", "on isämme", "on äkkipikainen", "on kärsivällinen" ja ehkä jopa "on ääretön", "on rakkaus", "on oikeudenmukainen") ovat totta, mutta analogioita. Se liittyy latinalaiseen lauseeseen "maior dissimilitudo in tanta similitudine".
ellauri391.html on line 195: Jotkut analogiat esitetään tiivistettynä (esim. metaforiksi ) jättämällä pois termit, jolloin yhteen asiaan viitataan mainitsemalla toinen: A on C . (On olemassa ydintapaus, johon muut termit liittyvät useilla eri tavoilla.) Joten "God is Good" on analogia "the goodness of humans is to their nature as the goodness of God is to his nature." Apina on hyvä kun se tekee kaikille apinoille hyvää, jumala on hyvä kun se tekee kaikille jumalille hyvää. Eli izelleen, kerta niitä on vain 1.
xxx/ellauri010.html on line 28: Danza de los Muertos. Directed by Cassie Urban. A young boy´s grandmother comes back from the world of the dead to visit but he is too terrified of her skeletal form to dance with her.
xxx/ellauri010.html on line 56: Than if I sought to sail before the wind. en sentään haista tuulta viirikukkona.
xxx/ellauri010.html on line 65: Power´s base purveyors, who for pickings prowl, vallan halvat meklarit, jotka nyysii jätteitä,
xxx/ellauri010.html on line 69: Than human insects, catering for spiders. kuin termiittiapinat jotka ruokkii hämähäkkejä.
xxx/ellauri010.html on line 588: Eli ei formaatti (romaani/runo/eepos) sinänsä ehkä syyllinen ole.
xxx/ellauri010.html on line 620: I adjusted malisious soft on a web-site for adults (with porn) which you have visited. When the object press on a play button, device begins recording the screen and all cameras on your device starts working.
xxx/ellauri010.html on line 624: I think that 650 usd is pretty enough for this little false. I made a split screen vid(records from screen (u have interesting tastes ) and camera ooooooh... its awful AF)
xxx/ellauri010.html on line 629: P.S... You can try to complain to police, but I don't think that they can solve ur problem, the inquisition will last for one year- I'm from Estonia - so I dgf LOL
xxx/ellauri010.html on line 655: I have very bad news for you.
xxx/ellauri010.html on line 668: A month ago, I wanted to lock your device and ask for a not big amount of btc to unlock.
xxx/ellauri010.html on line 670: I'm talk you about sites for adults.
xxx/ellauri010.html on line 680: I think $976 is a very, very small amount for my silence.
xxx/ellauri010.html on line 681: Besides, I have been spying on you for so long, having spent a lot of time!
xxx/ellauri010.html on line 699: - Various security services will not help you; formatting a disk or destroying a device will not help, since your data is already on a remote server.
xxx/ellauri010.html on line 906: Generally, the hero has a disrespect for certain figures of authority, thus creating the image of the Byronic hero as an exile or an outcast. The hero also has a tendency to be arrogant and cynical, indulging in self-destructive behaviour which leads to the need to seduce men or women. Although his sexual attraction through being mysterious is rather helpful, it often gets the hero into trouble.
xxx/ellauri010.html on line 1254: So awfully happy for having shoved
xxx/ellauri013.html on line 1017: In an August 1901 letter to the editor of The New York Times Saturday Book Review, Conrad wrote: "Egoism, which is the moving force of the world, and altruism, which is its morality, these two contradictory instincts, of which one is so plain and the other so mysterious, cannot serve us unless in the incomprehensible alliance of their irreconcilable antagonism."
xxx/ellauri013.html on line 1055: The Polish szlachta and... intelligentsia were social strata in which reputation... was felt... very important... for a feeling of self-worth. Men strove... to find confirmation of their... self-regard... in the eyes of others... Such a psychological heritage forms both a spur to ambition and a source of constant stress, especially if [one has been inculcated with] the idea of [one]'s public duty...
xxx/ellauri013.html on line 1065: ...most unexpectedly I did come upon him a few hours before he gave up his arrogant ghost. Fortunately he was willing and able to talk between the choking fits of asthma, and his racked body writherd with malicious exultation at the bare thought of Jim. He exulted thus at the idea that he had "paid out the stuck-up beggar after all". He gloated over his action. I had to bear the sunken glare of his fierce crow-footed eyes if I wanted to know; and so I bore it, reflecting how much certain forms of evil are akin to madness, derived from intense egoism, inflamed by resistance, tearing the soul to pieces...
xxx/ellauri013.html on line 1067: It appears that a sort of loafing, fuddled vagabond - a white man living among the natives with a siamese woman - had consireded it a great privilege to give a shelter to the last days of the famous Gentleman Brown. While he was talking to me in the wretched hovel, and, as it were, fighting for every minute of his life, the siamese woman, with big bare legs nd a stupid coarse face, sat in dark orner chewing betel stolidly. Now and then she would get up for the purpose of shooing a chicken away from the door. The whole hut shook when she walked. An ugly yellow child, naked and pot-bellied, like a little heathen god, stood at the foot of the couch, finger in mouth, lost in a profound and calm contemplation of the dying man.
xxx/ellauri013.html on line 1071: I could see directly I set my eyes on him what sort of a fool he was, gasped the dying Brown. He a man! Hell! He was a hollow sham. As if he couldn't have said straight out, Hands off my plunder! blast him. That would have been like a man! Rot his superiour soul! He had me there - but he hadn't devil enough in him to make and en of me. Not he! A thng like that letting me off as if I wasn't worth a kick!... Brown struggled desperately for breath... Fraud ... letting me off ... and so I did make an end of him after all... He choked again...
xxx/ellauri013.html on line 1098: > Blaming me for having a bad day is what you did, good luck with that.
xxx/ellauri013.html on line 1173: > Not all bad, if it weren't for you all sorry motherfuckers I would likely
xxx/ellauri013.html on line 1187: May god forgive you for your transgressions and games,
xxx/ellauri013.html on line 1215: Yours forever, you average scientists.
xxx/ellauri027.html on line 26: Sir Michael Smurfit, KBE (born 7 August 1936), is an English-born Irish businessman. In the "2010 Irish Independent Rich List" he was listed at 25th with a €368 million personal fortune.
xxx/ellauri027.html on line 28: Smurffit (myös muffet tai strumffit, engl. The Smurfs, ransk. Les Schtroumpfs, saks. die Schlümpfe) on kuvitteellinen sinisten pikkuolentojen laji, joka elää metsässä jossain päin Eurooppaa, paikassa nimeltä Taivaanäärelä. Smurffit loi belgialainen sarjakuvapiirtäjä Peyo (Pierre Culliford) alun perin sivuhahmoiksi Johannes ja Pirkale -sarjakuvaan. Smurffien ensiesiintyminen Johannes ja Pirkale -sarjakuvassa tapahtui belgialaisessa Le Journal de Spirou -sarjakuvalehdessä 23. lokakuuta 1958. Peyo loi hahmoista 1960-luvulla oman sarjansa. Hän teki Smurffi-albumeita lähes 30 kappaletta.
xxx/ellauri027.html on line 102: mut ensin pieni hetki, kun formatoin tän korpun
xxx/ellauri027.html on line 128: Sä diggaat romppuas, formatoit korppuas
xxx/ellauri027.html on line 305: At the weekend seminar, I couldn’t shake the feeling that what we were participating in was thinly-veiled self-indulgence and little more. In hindsight, I think this was as much a branding problem (from a business perspective) as an organizational problem (social perspective). Integral Institute built their movement in order to influence academia, governmental policy, to get books and journals published, and to infuse these ideas into the world at large. Yet, here we were, spending money to sit in a room performing various forms of meditation and yoga, having group therapy sessions, art performances, and generally going on and on about how “integral” we were and how important we were to the world without seemingly doing anything on a larger scale about it.
xxx/ellauri027.html on line 307: If you want to be a self-development seminar and motivate people, then be a self-development seminar and motivate people. If you want to be a formal institute and have serious effects on policy and academia, then do that. Don’t half-ass both and muddy them with gratuitous talks and performances. The irony in all of this was that Wilber’s integral framework applied to organizations and business and should have accounted for these branding issues, but didn’t. The ironies would soon continue to mount.
xxx/ellauri027.html on line 314: The brilliant scientist-turned-monk-turned-recluse-turned-New-Age-celebrity, whose ideas changed everything for so many people (myself included), devolved into the butt of another New Age joke. How the mighty have fallen.
xxx/ellauri027.html on line 494: Se ei selviä juhlakirjasta eikä näiltä sivuilta, onko Eski ize vielä izepystyvä, onko korppu kova, vaiko enemmän jo "pehmeä". Onko kukko juhlakunnossa, formatoiko Eski vielä lerppuaf, jäikö erektio jo Albertinkadulle.
xxx/ellauri027.html on line 669: Aivotutkimus on uusi lupaava alue johtajuuden kehittämisessä. Elektrodit vaan pässien päihin niin johtajat voi niitä pitkin koutsata katrasta, luoda positiivisia mielikuvia izestä ja firmasta. Matrix-leffassa on tää idea jo visualisoituna. Uusi yritysmetafora on aivot. Mikäs vika oli siinä Aisopoxen vanhassa, jossa johtoporras on maha ja muu porukka muut jäsenet? Eihän siinäkään tule lasta eikä paskaakaan ellei vaza johda toimintaa.
xxx/ellauri027.html on line 789: (VI:7) Keskusteluja filosofin kanssa (Discussions with a Philosopher), tv-programs for Yle Teema, 2004-2005.
xxx/ellauri027.html on line 946: collaboration, teamwork, customer service, meaningful personal life, peak performance, respect, humanly centered leadership and entrepreneurial vitality.
xxx/ellauri027.html on line 954: The participant is approached with respect, handed a bulk cut flower with a kiss or handshake depending on gender, and treated as a miraculous (if suspect) specimen of life. (I realize the romanticism of this way of speaking, but that’s the way I think, and it works. Everybody buys it hook, line, and sinker.) Whether a clown or a king, the participant is assumed to possess potential that nobody can quite name. (Not before nor after the treatment. But that is not the point.)
xxx/ellauri027.html on line 960: People come and are welcomed to the Paphos seminar as equals. One price fits all. The seminar fee is moderate (about 760 US dollars for the week, with the total cost at about 1000-2100 US dollars depending on the hotel). Anybody can sign in. The sermons are in Finnish, without subtitles, but it is a pleasure to just watch me too.
xxx/ellauri027.html on line 962: Each seminar group feels unique and special. The fact that there are 100 participants of heterogeneous backgrounds means that the inviduals may feel just semi-unique and not-quite-so special (there are about 30 unique ideas in ciruclation anyway, as my assistent has shown), but semi-guided discussions as well as informal dialogues outside the seminar room can be highly rewarding for the participants. Such dialogues are not charged separately.
xxx/ellauri027.html on line 966: The point is to facilitate the situation in a way that allows for the emergence of emotions that support a given theme and adds life to it. For instance, most people feel emotionally different in a quiet cathedral than in a rock concert.
xxx/ellauri027.html on line 970: Think about the participation in the Paphos seminar as an opportunity to play in in a band, like Eski´s heavy gentlemen. The conductor a true maestro, and the audience hopefully generous. The conductor leads the collection of offertory as well as the musicians, and facilitates the lucrative process. It would be naïve to assume that the concert is chiefly for the conductor’s recreation, or that anything but a straightforward cost-and-benefit logic applies. Buzzwords that go with this orchestra metaphor are presents, merchandise, prices, trust, pretext, merry tunes, procreation and contention. In god we trust, all others pay cash.
xxx/ellauri027.html on line 976: Think of the philosopher as the conductor, he goes round and sells tickets and tells people where to get off. The Paphos seminar turns the role of the lecturer into one of a conductor in an elevated bus titillating the customers. the Paphos seminar is a big one man show, it becomes one of the performing arts.
xxx/ellauri027.html on line 981: The philosopher/lecturer has changed into a servant leader, coaxing other people´s domestics, a tongue-in-cheek comrade, and a flourishing dancing partner. The philosopher just as ill-informed as the audience.
xxx/ellauri027.html on line 1002: If 100 people manage to focus for five hours on themes that touch everybody and bear on the grand themes of life in a subjectively significant way, reaching personally relevant insights in the course of the process, any normal human being can attest to the fact that something of significance has happened even if it is not immediately obvious what has taken place.
xxx/ellauri027.html on line 1011: I have gone to psychoanalysis for 10 years four times a week. While acknowledging the merits of that experience, I reflect the week in Paphos with astonishment. Comparing the prices, this was a steal, both ways.
xxx/ellauri027.html on line 1031: Mindlessness of Even the Best Minds. One need not dwell on works such as Paul Johnson’s Intellectuals to note that no matter how learned, brilliant or hungry-for-knowledge people might be, they can be staggeringly inept.
xxx/ellauri027.html on line 1052: In actual practice, much of academic philosophy is elitist and assumes a pretence of knowledge (somewhat like economics, as described by Hayek in his towering Nobel speech). I find much of academic philosophy fear-based as it seeks to pinpoint mistakes and operates with conceptual criticism as the leading faculty of mind. The result is the lack of synthetic, life-enhancing contributions (a point made clear in Gardner’s Five Minds for the Future).
xxx/ellauri027.html on line 1054: The human-centered tone of William James is sadly lacking in academic philosophy. But while oral life-philosophical philosophy might not advocate theories for other experts to scrutinize, maybe it can serve another useful function: to deliver contexts for constructive and life-enhancing reflection in which ordinary people can beneficially get involved with reflecting on their life in practice.
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xxx/ellauri044.html on line 320: Dr. Burgo: It helps to think of narcissism as occurring along a spectrum of severity, rather than as a discrete entity that corresponds to Narcissistic Personality Disorder. The extreme narcissist is incapable of authentic love and concern, but many other people with milder narcissistic features to their personalities can feel love under certain conditions. I’ve seen people able to feel a limited kind of love for their spouse or children but who demonstrate no empathy for anyone else. The love is often fairly “selfish,” with a focus more on what the narcissist needs rather than on concern for the other, but it is a kind of love all the same.
xxx/ellauri044.html on line 323: Joseph Burgo is a lying, cheating, scammer who has no business being a psychologist. Based on his actions, he is probably a psychopath himself. He will never admit this because he is narcissistic to the extreme. The state of California should take away his license.
xxx/ellauri044.html on line 410: Hess joined the NSDAP on 1 July 1920 and was at Hitler's side on 8 November 1923 for the Beer Hall Putsch, a failed Nazi attempt to seize control of the government of Bavaria. While serving time in jail for this attempted coup, he assisted Hitler with Mein Kampf, which became a foundation of the political platform of the NSDAP.
xxx/ellauri044.html on line 444: view, for whom it is not a psychological experience. Pistorius stands aside,
xxx/ellauri044.html on line 447: with his fate. Pistorius, in the final analysis, is not creative, therefore he
xxx/ellauri044.html on line 750:
Mon père l'avait installé commodément dans notre fauteuil Voltaire, et ma mère avait jeté une charpagnée de souches dans le brasier, qui pétillait gaîment. — (André Theuriet, L’Écureuil, dans La Revue des deux Mondes, vol.42, 1880, p.344 ; puis dans Les enchantements de la forêt ...,
xxx/ellauri044.html on line 850: Var fordom denna gråa, vissna man.
xxx/ellauri044.html on line 1021: Et voi ottaa niitä Tomilta, vaikka haluat ja voisit ottaa ne, olet vanhempi ja vahvempi, koska vanhemmat estävät. Oikeus on vahvemman oikeutta, jota jakaa vanhemmat. Koskaan ei tiedä milloin osat vaihtuvat. Tomista tulee vahvempi ja se kostaa samalla mitalla. Järki käteen Lauri, tit for tat.
xxx/ellauri044.html on line 1207: Rajneesh (born Chandra Mohan Jain, 11 December 1931 – 19 January 1990), also known as Acharya Rajneesh, Bhagwan Shri Rajneesh, and later as Osho (/ˈoʊʃoʊ/), was an Indian godman, mystic and founder of the Rajneesh movement. During his lifetime he was viewed as a controversial new religious movement leader and mystic. His parents, Babulal and Saraswati Jain, who were Taranpanthi Jains, let him live with his maternal grandparents until he was seven years old. By Rajneesh's own account, this was a major influence on his development because his grandmother gave him the utmost freedom, leaving him carefree without an imposed education or restrictions. In the 1960s he travelled throughout India as a public speaker and was a vocal critic of socialism, arguing that India was not ready for socialism and that socialism, communism, and anarchism could evolve only when capitalism had reached its maturity. He caused controversy in India during the late 1960s and became known as "the sex guru". Kun Intia kävi kuumaxi se siirsi bisnisit Oregoniin. Lopulta se potkittiin pois sieltäkin ja palautettiin Intiaan. Aiivan läpi paska äijä.
xxx/ellauri044.html on line 1209: Sathya Sai Baba (born Sathyanarayana Raju; 23 November 1926 – 24 April 2011) was an Indian godman, guru and philanthropist. At the age of fourteen he claimed that he was the reincarnation of Shirdi Sai Baba, a saint who became famous in the late 19th and early 20th centuries in Maharashtra and had died eight years before Sathya was born.
xxx/ellauri044.html on line 1211: Sathya Sai Baba's materialisations of vibhuti (holy ash) and other small objects such as rings, necklaces, and watches were a source of controversy for the agnostics and non believers. Some have analyzed them as being mere sleights of hand, while his followers have considered them as signs of his divinity. Ali Baba förbii enemmän kuin 40 rosvoa.
xxx/ellauri044.html on line 1216: Accusations against Sai Baba by his critics over the years have included sleight of hand, sexual abuse, money laundering, fraud in the performance of service projects, and murder. In the article Divine Windfall, published in the Daily Telegraph, Anil Kumar, the ex-principal of the Sathya Sai Educational Institute, said that he believed that the controversy was part of Sathya Sai Baba's divine plan and that all great religious teachers had to face criticism during their lives. :D Joo mä tiedän Baba sanoi syytteisiin, mulla on vitusti enemmän juudaxia kuin Jeesuxella.
xxx/ellauri044.html on line 1348: ole täydellisen informaation peli, eivätkä pelaajat
xxx/ellauri056.html on line 75: Sarjan toinen osa, Lapsenpiika, kuvaa nuoren Ida-piian työntäyteistä arkea Sibeliuksen perheen palveluksessa. Säveltäjäperheen arkiaskareiden pyörittämisen ohella Ida ehtii kokea myös rakkautta Jannen köyrimänä välikössä. Se, mikä on jonkun mielestä luonnollista työnjakoa, voi toiselle olla mieltä kuohuttava tasa-arvokysymys. Onkohan Enni Mustonen real woman for Trump? Ei ainaskaan mikään Kaari Utrio.
xxx/ellauri056.html on line 161: Kutri on maailman hirvein äiti. Siltä kuluu paljon miehiä ja huono äiti -patukoita. Se meni Kaliforniaan opiskellaxeen henkisexi valkuxi mut se sai koko ajan kauheita kilareita niin miehelle kuin lapselle. Kuukauden jälkeen se oli valmis heittämään hanskat tiskiin ja nirhaamaan lapsen. Mies otti nukuttaaxeen lapset. Mannisen mies tekee vuorotyötä, joten Kutrin pahimmat yöt osuivat hetkiin jolloin hän ei ollut kotona. Hermothan siinä menivät. Mieleen alkoi yön pimeydessä taas juolahtaa ajatus, että haluan kuolla pois. Nyttemmin menee hermo harvemmin edes iltaisin.
xxx/ellauri056.html on line 218: Taavi syntyy Blunderstonessa (oikeesti Blundeston, Suffolk), ja elämä alkaa kivasti kiltin mutta löperön nuoren leskiäidin ja hoitotädin Peggottyn kaa. Sitten seuraa kurja ja julma aika isäpuolen, hra Murdstonen hännän alla, ja Murdstonen siskon Janen, joka lopulta ajaa Taavin äidin aikaiseen hautaan. Sitten seuraa koettelemusten periodi Salem-talon akatemiassa, jota johtaa tyrannimainen öykkäri rehtori Creakle. Lieventävä asianhaara on Taavin ystävyys säteilevän Steerforthin ja tavixemman mutta hyvänahkaisen Traddlesin kaa. Sitten Taavi lähetetään paskahommiin Lontooseen Mordstonen ja Grindbyn viinakauppaan. Tällä kertaan kurjan elämän vastoinkäymisissä piristävät hra Wilkins Micawber perheineen (talent, Mr Micawber has; capital, Mr Micawber has not, siteerasi Jespersen.). Taavi karkaa löytääxeen omituisen tätinsä, Bezey Trotwoodin Doverista, ja seikkailee sikana matkalla. Bezey adoptoi Taavin ja se menee iloisena Tri Vahvan kouluun Canterburyssa, missä se loisii Bezeyn lakimiehen hra Wickfieldin luona, ja tutustuu Wickfieldin tyttäreen Agnekseen, ja sen kirjuriin, Uriah Heepiin. Maineikas yhtye 70-luvulla, ei kyllä mun suosikkien kärkipäätä. Sitten siitä Dickensin tapaan artikuloidaan proktori tohtorien kortteliin Spenlowin ja Jerkinsin firmaan. (häh? prokuraattori. Tää oli joku roomalaisen lainkäytön jäänne katoliselta ajalta. Doctors Court hoiti siviili- perintö- kirkollis- ja meriasioita kunnes lopetettiin 1800-luvulla.) Siellä se rakastuu Spenlowin tyttäreen Dooraan (ou Pandoora), jonka se naikin Spenlowin kuoltua. Sillä aikaa Heep kiusaa Wickfieldin melkein mielipuolexi.
xxx/ellauri056.html on line 220: Hemmetisti porukoita. Steerforth sekaantuu Peggottyn perheeseen ja Little Em'lyyn. Hra Micawber polttaa Heepin rysän päältä Traddlesin avulla, josta tuli barristeri. Loppupeleissä Heep saa elinkautisen, Taavi nai Agneksen huomattuaan sen melkoiset avut. Mr Peggotty ja little Em'ly menevät Austraaliaan menestymään, missä Mr. Micawber (joka muistuttaa Dickensin isää Johnua) pääsee veloistaan kunniallisexi virkamiehexi.
xxx/ellauri056.html on line 333: Entre rois, entre peuples, entre particuliers le plus fort se donne des droits sur le plus faible, et la même regie est suivie par les animaux par la matiere par les Elements, etc. de sorte que tout s :'execute dans l'univers par la violence; et cet ordre que nous blâmons avec quelque apparence de justice, est la loi la plus generale la plus absolue la plus immuable, et la plus ancienne de la nature.
xxx/ellauri056.html on line 337: Nää 2 viimeistä osuu kyllä naulan kantaan. Mietin että mäkin voisin aloittaa oman aforismisarjan, ikäänkuin ilmakuivattuja penseitä. Tällä voisi aloittaa joka juolahti mieleen tänään mietittäessä, mixi Trumppia kannattavat toisaalta asemiehet, toisaalta uskonnolliset:
xxx/ellauri056.html on line 374: Calderón (pronounced [kaldeˈɾon]) is a Spanish and Sefardi occupational surname. It is derived from the Vulgar Latin "caldaria" ("cauldron") and refers to the occupation of tinker. Calderón, or Calderon, may refer to: Alberto Calderón, Argentine mathematician; Alfonso Calderon (activist), Spanish born activist and advocate for gun control Alfonso Calderón, Chilean poet and writer... jne jne, kunnes 27:ntenä tulee Pedro Calderón de la Barca, Spanish dramatist.
xxx/ellauri056.html on line 566: Fichte war das erste von acht Kindern des Bandwebers Christian Fichte (1737–1812) und seiner Frau Maria Dorothea (geb. Schurich, 1739–1813) in Rammenau in der Oberlausitz. Er wuchs ärmlich in einem von Frondiensten geprägten dörflichen Milieu auf. (Frondienst on socage eli torpparius, maaorjuuden eräs muoto.) Seine Auffassungsgabe und sein gutes Gedächtnis fielen einem Verwandten der örtlichen Gutsherrschaft, dem Gutsherrn Ernst Haubold von Miltitz (1739–1774), bei einem Besuch in Rammenau auf: Er hatte eines Sonntags die kirchliche Predigt verpasst, woraufhin der zehnjährige Fichte gerufen wurde, von dem man versicherte, er könne die Predigt wiederholen. Daraufhin imitierte dieser den Pfarrer so perfekt, dass der Freiherr in seiner Entzückung dem Kind nach einer Vorbereitungszeit im Pfarrhaus zu Niederau den Besuch der Stadtschule in Meißen ermöglichte. Danach finanzierte ihm sein Förderer 1774 eine Ausbildung an der Landesschule Pforta bei Naumburg, verstarb jedoch im selben Jahr.
xxx/ellauri056.html on line 632: Schellingille on yhteistä muiden saku idioottien kanssa että ne tulee selityxistä entistä sekavammixi. Joku Andrew Bowie Standfordin filosofisivuilla koittaa epätoivoisesti selittää mitä Schelling oikeastaan tarkoitti. Nyt tarvittaisiin taas sitä heppua joka selittää mitä Mr. Bowie yrittää sanoa. Tai sitten vaan yxinkertaisesti sovitaan että tää pöpinä on täyttä sekoa.
xxx/ellauri056.html on line 662: Pari 3 prosenttia porukoista on nettiriippuvaisia. Se on melkein yhtä paljon kun on homoja. Evelina ja Ivan Dolgov eivät lankea nettiriippuvuuden syntiin kun päivittävät Helluntaikirkon nuorisotyösivuja. On tässä aviisissa paljon myös Valittujen Palojen tunnelmaa. Valitut Palat lopetettiin tilaajien puutteessa. Toimittajista tuli positiivareita. Ne on varmaan kaikki netissä ja somessa. Päihdesäätiö listaa 10 riippuvuuden lajia: keskustelu-, nettipeli- nettirahapeli-, nettisexi-, netiseurustelu- , verkkoyhteisö-, informaatio-, surffailu-, mobiili-, ja yleinen tietokoneriipuvuus. On siis pystyttävä tekemään valintoja, jos aikoo pitää netin käytön tapissa. Ihminen tekee valintoja arvojensa pohjalta. Ivan sanoo reilusti, että hänen arvonsa perustuvat raamattuun ja pelittävään jumalasuhteeseen. Esimerkixi aikuisviihdesivut hän jättää käyt.kaz. kokonaan väliin. Hidastempoisina ne veisivät liikaa aikaa. Perinteinen käteenveto käy minuutissa. Tutkimusten mukaan altteimpia ovat ujot pojat, joilla on epäonnistumisia naisjutuissa. Virtuaalitumputuxessa oikean elämän kurjuuden voi unohtaa. Voi tyydyttää emotionaalisia, psyykkisiä ja fyysisiä tarpeitaan.
xxx/ellauri057.html on line 63: Otin kirjaston poistohyllystä niteen, jossa on Juhani Siljon runot ja aforismit. Näyttää olevan tää laitos ensipainos 1947. En tiiä luenko. Ahneuttani otin.
xxx/ellauri057.html on line 612: Maniajakson tyypillisiä piirteitä ovat mielialan ja aktiivisuuden kohoaminen, puheliaisuus, ajatuksen riento, assosiaatioiden löystyminen, itsetunnon voimakas kohoaminen, suuruuskuvitelmat, hajanaisuus, keskittymiskyvyttömyys, tuhlailu, kritiikitön osallistuminen kaikkeen vaaralliseen, hyperseksuaalisuus ja työpaikan vaihtaminen. Mielialan kohoamisen ja euforisuuden asemasta maaninen ihminen voi myös olla ärtynyt ja tunteiltaan epävakaa. Unen määrä vähentyy selvästi, mikä usein on alkavan manian esioire.
xxx/ellauri057.html on line 845: A hundred and one years ago, in 1917, Knut Hamsun published what was probably his most influential and at the same time most controversial novel: Markens grøde (translated into English as Growth of the Soil). This story about the colonization of new farmland in northern Norway (Hammarby, luulajansaamexi Hambra, mistä Knupo oli peräsin) by the pioneer Isak and his wife Inger attained immense popularity in Hamsun’s home country and abroad, and earned its author the Nobel Prize in literature. In later years, it has often been criticized for, among other things, postulated parallels to Nazi »blood and soil« ideology, for its racist and colonialist portrayal of the Sami, and for its antagonism towards female self-determination.
xxx/ellauri057.html on line 852: Much has changed since the publication of Markens grøde. The planet’s human population has almost quadrupled, from fewer than two billion in 1917 to more than seven billion now, and is estimated to reach ten to eleven billion before the end of this century.10 Simultaneously, human-made changes to the Earth’s ecosystems and climate have reached an unprecedented scale. While levels of consumption vary greatly from one country to another and between different social classes, there can be no doubt that globally, the use of both renewable and non-renewable resources has risen immensely during the last hundred years. This development began, of course, long before 1917, with the Industrial Revolution constituting an important premise. However, it was not until after the end of the Second World War that the human transformation of the planet began to advance with such enormous speed that the time since then is now often referred to as the Great Acceleration.
xxx/ellauri057.html on line 858: Environmental change features prominently in the novel – indeed, it is one of the main themes of Markens grøde. Deforestation, the drainage of wetlands, and changes in the local species composition (and thus of biodiversity) are recurring motives throughout the novel. Yet while such transformations of the non-human environment tend to arouse negative associations today, in the novel they appear as inevitable and indeed highly desirable.
xxx/ellauri057.html on line 897: Il ecrit sous le titre « Le Péril juif », une série de 17 articles pugnaces, radicalement et fortement antisémites. Simenon méprisait également les grévistes, le mouvement dada, et manifestait un antisocialisme radical à relents populistes, un anticommunisme caustique et un antimaçonnisme de circonstance.
xxx/ellauri057.html on line 925: En 1946, il quitte le Canada pour les États-Unis et Hollywood qui lui faisait des appels d'offre pour l'adaptation de ses œuvres à l'écran depuis de nombreuses années. Il s'installe d'abord en Californie, puis en Floride et dans l'Arizona en 1947, à Carmel-by-the-Sea en Californie en 1949, avant de s'établir en juillet 1950 à Lakeville dans le Connecticut, dans une propriété nommée Shadow Rock Farm, dont la grande maison de dix-huit pièces comporte huit chambres à coucher et six salles de bains. Pendant dix années, il parcourt cet immense continent en voiture. Afin d’assouvir sa curiosité et son appétit de vivre, il visite intensément New York, la Floride, l’Arizona, la Californie et toute la côte est, des milliers de miles, de motels, de routes et de paysages grandioses.
xxx/ellauri057.html on line 1149: Rafael Vardis barnbarn gnatar i HBL: Varför kan våra gamlingar som vi lämnat i Finland inte få personliga hembiträden på statens bekostnad? (Vi själva bor i Israel så vi behöver inte betala tax. ) Kanske är Finland en välfärdstat enbart for de rika unga och starka? Här i Israel är allt annorlunda och bättre. I många fall beviljas rätten att anställa en hemvårdare som bor med åldringen dag och natt. Det är "lagligt" anställa skitfattiga immigranter från Filippinerna Moldavien och Indien. En stor del av deras skrattretande låga löner betalas av folkpensionsanstalten. Vad måste ske att Finland skulle bli som Israel?
xxx/ellauri059.html on line 85: Vem ska tro på Dagens Nyheter i fortsättningen, när man vet att de högsta cheferna har kapitulerat inför en politisk aktivist som vill kullkasta hela den ekonomiska världsordningen?
xxx/ellauri059.html on line 99: Som om vetenskap inte är lika mycket åsikter som fakta. Om det inte handlade om åsikter i den vetenskapliga världen skulle väl inte vetenskapsmän och kvinnor ständigt vara i luven på varandra och beskylla varandra för all sortens felaktigheter? Så kom inte och säg att forskare inte har åsikter.
xxx/ellauri059.html on line 112: Jag bryr mig inte om vilka personer DN bjuder in till sin redaktion. Vad jag bryr mig om är att en tidning med DN:s höga trovärdighet och svansföring såsom varande det fria ordets sanna förkämpe har så uselt självförtroende att de anlitar en 17-åring som ska bestämma och utforma tidningens innehåll.
xxx/ellauri059.html on line 116: Detta är en journalistisk skandal, ett medialt haveri utan like. Vem ska tro på DN i fortsättningen när man vet att tidningen går i Greta Thunbergs ledband, när de högsta cheferna på tidningen har kapitulerat inför en politisk aktivist.
xxx/ellauri059.html on line 122: Klimatbudskapet är antikapitalistiskt och veganistiskt. Vi får inte äta kött. Vi får inte köra bil. Vi får inte flyga. Vi får inte elda. Vi får överhuvudtaget inte förflytta oss på annat sätt än med eltåg eller trampcykel. Marknadsekonomin i dess nuvarande form ska raseras. Något annat än en planekonomi kan aldrig ersätta marknadsekonomin om det stränga klimatbudskapet ska kunna förverkligas.
xxx/ellauri059.html on line 338: Shylock is a character in William Shakespeare's play The Merchant of Venice (c. 1600). A Venetian Jewish moneylender, Shylock is the play's principal antagonist. His defeat and conversion to Christianity form the climax of the story.
xxx/ellauri059.html on line 342: Shakespeare is not necessarily judging him for his religious belief but demonstrating intolerance in both religions. Shylock refuses to eat with the Christians:
xxx/ellauri059.html on line 348: American code of conduct: money talks, and triple bonus talks thrice as loud. Shylock is the model for Dickens' and Disneys Scrooges. Only they are Jews by courtesy only. In Donald Duck Scrooge is one of the good guys. So is Donald Trump.
xxx/ellauri059.html on line 350: He is certainly left at the end of the play with very little to his name, although at least he is able to keep his property until his death. I think it would be difficult not to feel some sympathy for Shylock as all the goy characters celebrate at the end while he is all alone. It would be interesting to revisit Shylock in the years following and find out what he did next. Did he start to collect another big ball of thread.
xxx/ellauri059.html on line 354: However, when we take into account circumstances that took place before the play, as well as what happens over the course of the plot, Shylock begins to seem a like a victim as well as a villain, and his fate seems excessively harsh. In addition to the abuse Antonio and other Christians routinely subject him to, Shylock lost his beloved wife, Leah. His daughter, Jessica, runs away from home with money and jewels she’s stolen from him, including a ring Leah gave him before she died. Although Solanio reports that Shylock’s was equally upset by the loss of his money as his daughter (“My daughter! O my ducats! O my daughter!” (II. Viii.), we must remember that we are getting a second-hand view through the eyes of an anti-Semitic character who compares Shylock to the devil. As we learn from Shylock himself, the Christians of Venice are happy to borrow money from him, but refuse to accept him as part of Venetian society because they equate his religion with Satan. Shylock has been treated as less than human his whole life, because he is not a Christian. Yet when he tries to collect on a loan, the other characters insist that he act like a Christian and forgive the debt.
xxx/ellauri059.html on line 360: But nothing could be further from the truth. It is true that Shakespeare presents Shylock as a bitter, Christian-hating, money-grabbing, stingy man, dressed in the gabardine that set Jews apart from other citizens, but he gives Shylock a strong reason for hating Christians and wanting to get revenge for how they have treated him and the Jewish community.
xxx/ellauri059.html on line 366: One of the merchants, Antonio, is having a problem with his ships being late in returning to Venice. One of his friends, Basanio, asks him for money. He needs it to woo a wealthy woman and has no money himself but, if successful, and he marries Portia he will be able to pay it back very easily. Antonio’s money is all tied up in his business, which is in trouble and the only way he can help his friend is to borrow from a money-lender.
xxx/ellauri059.html on line 368: He approaches Shylock and even while asking for help he is unforgivingly insulting to him. He tells him that his ships will be in the port in three days and then he will be able to pay. Shylock agrees to lend him the money. He says, just as a little gambling game, more or less as a little joke, if he isn’t repaid in three months Antonio should give him a pound of his flesh. Antonio agrees to that.
xxx/ellauri059.html on line 370: The ships are lost in a storm and just at that time Shylock’s daughter, Jessica, runs off with a Christian, taking money and jewellery with her. Shylock, burning for revenge against the Christians generally, takes Antonio to court to claim his pound of flesh.
xxx/ellauri059.html on line 372: The Duke doesn’t know how to deal with it but Basanio, successful in his suit, recruits his clever fiancé Portia, who is schooled in matters of law, to appear as a judge, disguised as a man. The trial takes place and Portia grants Shylock the pound of flesh, and counsels him to show mercy. Shylock takes out his knife to cut the flesh from the area close to Antonio’s heart and she stops him and tells him that it is against the law for anyone to shed a drop of Christian blood.
xxx/ellauri059.html on line 374: Shylock pauses and she rules that for threatening the life of a Christian he will have to forfeit all his possessions and convert to Christianity.
xxx/ellauri059.html on line 382: Any writer who could write Shylock’s speech about being a Jew can see the anti-Semitic dialectic of his time for what it was. Shakespeare was far more in tune with the twenty-first century attitude than the sixteenth and seventeenth century view.
xxx/ellauri059.html on line 401: In the way Shakespeare ends the play he shows how deeply-rooted anti-Semitism was in his time. A Twenty-first century audience will feel sorry for Shylock but an Elizabethan audience would probably have cheered.
xxx/ellauri059.html on line 403: All that shows how universal Shakespeare was in his perception of the world around him – how it was before his time, how it was in his time, and how it will be after his time. How will this play look in four hundred years from now? Audiences will most certainly find it relevant to their time as well.
xxx/ellauri059.html on line 407: I hate him for he is a Christian,
xxx/ellauri059.html on line 408: But more for that in low simplicity
xxx/ellauri059.html on line 417: If I forgive him! (act 1, scene 3)
xxx/ellauri059.html on line 429: And all for use of that which is mine own.
xxx/ellauri059.html on line 445: You call’d me ‘dog’; and for these courtesies
xxx/ellauri059.html on line 527: Paha keisari Tiberius asui Caprilla ja johti sieltä käsin Roomaa viestittämällä semaforilla.
xxx/ellauri068.html on line 64: A committee was set up in Baku to develop the new Turkic alphabet (the All-Union Committee for the Development of the New Turkic Alphabet, the CNTA, later transformed into the Committee of the New Alphabet), headed by S. A. Agamali-oglu. At its first meeting the theses of N. F. Yakovlev,Chair of the Commission, were adopted. The Commission declared the Cyrillic (Russian civilian) script a "relic of the 18th - 19th centuries, the script of Russian feudal landlords and the bourgeoisie, the script of autocratic oppression, missionary propaganda, great-power chauvinism. <...> it still binds the population that reads in Russian with the national-bourgeois traditions of Russian pre-revolutionary culture."
xxx/ellauri068.html on line 66: A group of philologists, united in the Society of Lovers of Russian Literature,sharply criticized the romanization. This society set up a commission that issued astatement that Latin "not only does not make it easier, but rather makes it moredifficult forforeigners to study the Russian language." Yet it was not until the late 1930s that the attempt of the romanization of the Russian alphabet was given up. There were also political reasons for the introduction of Russian as a second language. From the international perspective, the Soviet leadership was disillusioned with the course for the world communist revolution, which was now viewed as a matter of distant future. The need for a common international script on the European (Latin) base was no longer as topical as before.
xxx/ellauri068.html on line 68: The events in Germany since January 30, 1933, when Nazis came to power and declared as their aim the march to the east to capture resourcesand "living space" greatly contributed to it. The USSR realized the enormous importance of the national question and recognized the great role of the country´s history and patriotism in the consolidation of the society. There was mounting criticism of romanization. It was admitted that, in some cases, there had been overreliance on the alphabetical creativity of the linguists,engaged in language construction, which manifested itself in the creation of individual alphabets for numerically very small dialects, as well as in the overly largenumber of letters for some alphabets, in frequent disregard for the practical problemsof language construction and in the exclusive use of the Latin as a possible basis forthe creation of writing for the illiterate peoples, as well as in the insufficient attentionto the use of other alphabets (Novyi alfavit (The New Alphabet), 1934).
xxx/ellauri068.html on line 70: The cyrillization was conducted more swiftly than romanization. It did not have thesynchrony observed during the first Soviet alphabet shifts: for some peoples it tookplace in 1937-1938, for others a little later, from one to two years. With that, a singlestate body, similar to the All-Union Committee for the Development of the NewTurkic Alphabet, dedicated only to cyrillization, was not set up. New alphabets werecreated directly "in the field." Even so, the transition from the Latin alphabet to theRussian alphabet was more smooth and easy than the first “letter revolution”(Alpatov, 1993). The successful completion of cyrillization was announced in June 1941.
xxx/ellauri068.html on line 87: Jambyl Jabayev died on 22 June 1945, eight months before his 100th birthday. He was buried in Alma-Ata in a garden which he cultivated with his own hands.
xxx/ellauri068.html on line 109: Boratista on tehty pseudodokumenttielokuva nimeltä Borat (engl. Borat: Cultural Learnings of America for Make Benefit Glorious Nation of Kazakhstan). Elokuvan ensiesitys oli Yhdysvalloissa 4. elokuuta 2006 ja varsinainen maailmanensi-ilta Suomi mukaan lukien 3. marraskuuta 2006. Elokuvalle tehtiin jatko-osa nimeltään Borat Subsequent Moviefilm, joka julkaistiin syksyllä 2020. Elokuvassa Borat palaa neljäntoista vuoden tauon jälkeen Yhdysvaltoihin, jossa eletään koronaviruspandemian ja tulevien presidentinvaalien sävyttämää aikaa.
xxx/ellauri068.html on line 115: Borat: Cultural Learnings of America for Make Benefit Glorious Nation of Kazakhstan is a 2006 British-American mockumentary comedy film directed by Larry Charles and starring Sacha Baron Cohen. Baron Cohen stars as Borat Sagdiyev, a fictitious Kazakhstani journalist who travels through the United States to make a documentary which features real-life interactions with Americans. Much of the film features unscripted vignettes of Borat interviewing and interacting with real-life Americans who believe he is a foreigner with little or no understanding of American customs. It is the second of four films built around Baron Cohen's characters from Da Ali G Show (2000–2004): the first, Ali G Indahouse, was released in 2002, and featured a cameo by Borat; the third, Brüno, was released in 2009; and the sequel to Borat, Borat Subsequent Moviefilm, was released in 2020.
xxx/ellauri068.html on line 117: At the behest of the Kazakh Ministry of Information, reporter Borat Sagdiyev leaves Kazakhstan for the "US and A", the "Greatest Country in the World", to make a documentary about American society and culture. He leaves behind his wife, Oksana; his companions are his producer, Azamat Bagatov, and a pet hen.
xxx/ellauri068.html on line 119: In New York City, Borat sees an episode of Baywatch on TV and immediately falls in love with Pamela Anderson's character, C. J. Parker. While interviewing and mocking a panel of feminists, he learns of the actress' name and her residence in California. Borat is then informed by telegram that Oksana has been killed by a bear. Delighted, he resolves to travel to California and make Anderson his new wife. They decide not to fly, in case "the Jews repeat their attack of 9/11". Borat takes driving lessons and buys a dilapidated ice-cream truck for the journey.
xxx/ellauri068.html on line 121: During the trip, Borat acquires a Baywatch booklet and continues gathering footage for his documentary. He meets gay pride parade participants, politicians Alan Keyes and Bob Barr, and African-American youths. Borat is also interviewed on a local television station and proceeds to disrupt the weather report. Visiting a rodeo, Borat excites the crowd with jingoistic remarks, but then sings a fictional Kazakhstani national anthem to the tune of "The Star-Spangled Banner", receiving a strong negative reaction.
xxx/ellauri068.html on line 127: At a hotel, Borat sees Azamat masturbating over a picture of Pamela Anderson. An angry Borat accidentally reveals his real motive for travelling to California. Azamat becomes livid at Borat's deception, and the situation escalates into a nude brawl which spills out into the hallway, a crowded elevator, and then into a packed convention ballroom.
xxx/ellauri068.html on line 129: Azamat abandons Borat, taking his passport, all of their money, and their bear. Borat's truck runs out of fuel, and he begins to hitchhike to California. He is soon picked up by drunken fraternity brothers from the University of South Carolina. On learning the reason for his trip, they show him the Pam and Tommy sex tape which reveals that she is not a virgin. Despondent, Borat burns the Baywatch booklet and, by mistake, his return ticket to Kazakhstan.
xxx/ellauri068.html on line 131: Borat attends a United Pentecostal camp meeting, at which Republican U.S. Representative Chip Pickering and Mississippi Supreme Court Chief Justice James W. Smith, Jr. are present. He regains his faith and forgives Azamat and Pamela. He accompanies church members on a bus to Los Angeles and disembarks to find Azamat dressed as Oliver Hardy, although Borat mistakes him for Adolf Hitler. The two reconcile and Azamat tells Borat where to find Pamela Anderson. Borat finally comes face-to-face with Anderson at a book signing at a Virgin Megastore. After showing Anderson his "traditional marriage sack", Borat pursues her throughout the store in an attempt to abduct her, until security guards intervene.
xxx/ellauri068.html on line 140: Borat Subsequent Moviefilm: Delivery of Prodigious Bribe to American Regime for Make Benefit Once Glorious Nation of Kazakhstan xxx/ellauri068.html on line 141: (stylized as ВОЯДТ in Faux Cyrillic) is a 2020 American mockumentary comedy film directed by Jason Woliner in his feature directorial debut. The film stars Sacha Baron Cohen as the fictional Kazakhstani journalist and television personality Borat Sagdiyev, and Maria Bakalova as his daughter Tutar, who is to be offered as a bride to Vice President Mike Pence during the COVID-19 pandemic and the 2020 presidential election. It is a sequel to 2006's Borat: Cultural Learnings of America for Make Benefit Glorious Nation of Kazakhstan.
xxx/ellauri068.html on line 143: After fourteen years of forced labor in a gulag for the dishonor inflicted on his country in his previous adventure, Kazakh journalist Borat Sagdiyev is released by his country's president, Nursultan Nazarbayev, with a mission to deliver Kazakh Minister of Culture (and Kazakhstan's most famous porn actor) Johnny the Monkey to President Donald Trump in an attempt to redeem the nation. Unable to get close to Trump after defecating in the landscaping of Trump International Hotel and Tower in the previous film, Borat opts to give the monkey to Vice President Mike Pence. Before he leaves, he discovers that his arch nemesis neighbor, Nursultan Tulyakbay, has stolen his family and home, and that he has a fifteen-year-old daughter, Tutar, who lives in his barn.
xxx/ellauri068.html on line 147: Tutar receives a makeover and Borat introduces her at a debutante ball. At the ball, her menstrual blood is prominently displayed during a father and daughter dance. Oikeasti jenkkien coming of age-tansseissa isä ja tytär vaihtaa siveyssormuxet. Aika insestistä. Discovering that Pence is nearby at CPAC, Borat disguises himself as Trump and attempts to give Tutar to him there, but is ejected by security. Nazarbayev is enraged and tells him to return to Kazakhstan for execution. Realizing that he can still give Tutar to someone close to Trump, Tutar suggests giving her to Rudy Giuliani.
xxx/ellauri068.html on line 149: Because Giuliani had bragged about having an affair with a large-breasted woman, Borat brings Tutar to a cosmetic surgeon who advises breast implants. While Borat works in a barbershop to raise enough money to pay for breast surgery, he briefly leaves Tutar with a babysitter who is confused by Borat's sexist teachings; she informs Tutar that the things her culture has taught her are lies. After seeing a woman driving a car, and successfully masturbating for the first time, Tutar decides not to get the surgery and lashes out at Borat for keeping her oppressed her whole life. Before leaving, she tells him the Holocaust is a lie by citing a Holocaust denial Facebook page.
xxx/ellauri068.html on line 151: Shaken, Borat decides to commit suicide by going to the nearest synagogue dressed as his version of a stereotypical Jew and waiting for the next shooting, but is shocked to find Holocaust survivors there who treat him with kindness, and to his anti-Semitic delight, reassure him that the Holocaust happened. Overjoyed, Borat goes looking for Tutar, but finds the streets deserted due to the COVID-19 pandemic. He quarantines with two QAnon conspiracy theorists who offer to help him reunite with Tutar. They find Tutar online, she has become a reporter and will be covering a March for Our Rights rally in Olympia, Washington.
xxx/ellauri068.html on line 153: At the rally, the men appeal to Tutar, telling her that her dad will be killed unless she helps. She accepts and arranges an interview to seduce Giuliani, but without her father's participation. Borat talks with her babysitter and has a change of heart, realizing that he loves Tutar. After the interview, Giuliani and Tutar proceed to a bedroom before Borat intervenes and tries to personally offer sexual favors to Giuliani. Borat decides to face execution in Kazakhstan and Tutar promises to go with him.
xxx/ellauri068.html on line 155: Borat is shocked to find he will not be executed as he had instead been used as retaliation by Nazarbayev for making Kazakhstan a laughingstock. Before departing for the United States, Kazakhstan officials infected Borat with SARS-CoV-2 via an injection of "gypsy tears", making him patient zero of the COVID-19 pandemic. As he was sent around the world, he continued to spread the virus. Borat records Nazarbayev's admission and sends it to Brian, the man who sold him his phone.
xxx/ellauri068.html on line 165: Die Meistersinger von Nürnberg (German: [diː ˈmaɪstɐˌzɪŋɐ fɔn ˈnʏʁnbɛʁk]; "The Master-Singers of Nuremberg"), WWV 96, is a music drama (or opera) in three acts, written and composed by Richard Wagner. It is among the longest operas commonly performed, usually taking around four and a half hours. It was first performed at the National Theatre Munich, today the home of the Bavarian State Opera, in Munich, on 21 June 1868. The conductor at the premiere was Hans von Bülow.
xxx/ellauri068.html on line 178: Mickey Rooney (alkuperäinen nimi Joseph Yule Jr.; 23. syyskuuta 1920 Brooklyn, New York, Yhdysvallat – 6. huhtikuuta 2014 Studio City, Kalifornia) oli yhdysvaltalainen näyttelijä. Hänet muistetaan Hollywoodin kulta-aikojen näyttelijänä 1930–1940-luvuilta, jonka elokuvaura kesti 86 vuotta.
xxx/ellauri068.html on line 217: Next, it occurred to me that I could answer the question about the sex life of Borges with platitudes: Borges scarcely refers to sex in his work and has scarcely any female characters, which “could be” a sign of shortcomings in his character, of machismo, asexuality, fear of women; his first marriage “could be considered” a failure and the second as a mere formality, made official shortly before his death just so he could leave his estate to Maria Kodama, his lover/scribe/assistant/caregiver; “without a doubt” the contempt he felt for psychoanalysis was because it made him feel exposed, and so on. I have read or heard all these phrases, with all their imaginable malice, often together and separately. Although they all seem terrible to me, it is now acceptable to speak ill in this way under the pretext of “demystifying” whomever the target may be. I have also noticed that much of the news about Borges in recent years has been, in one way or another, about scandals and disputes.
xxx/ellauri068.html on line 221: I also said something about Borges’s love life, which is present in several places in his work, just like his reticence, yes, to go beyond “a certain point” (in the story “The Other,” for example, various critics have found a subtle reference to a brothel and a prostitute located almost in a blank space, between two French names that are almost identical).
xxx/ellauri068.html on line 223: And then I talked a little about what interests me most about Borges: his imagination, his problematic but in the end (or in his best moments) rebellious relationship with power and violence, what he still has to say about reading, tradition, the way in which we create (or he created for us) images of the world, models, ideologies.
xxx/ellauri068.html on line 229: Since another common practice today is the out-of-context quote, misinterpreted without the slightest remorse, allow me to end with one: “The world, unfortunately, is real,” Borges wrote in one of his great essays, which could be read as an acknowledgment or a surrender.
xxx/ellauri068.html on line 231: And yet, immediately after, Borges wrote something else, which can be read either as a response or a challenge: “I, unfortunately, am Borges.”
xxx/ellauri068.html on line 269: Martti (Martin) Rautanen, also known as El Gaucho Martín Fierro, is a 2,316-line epic poem by the Argentine writer José Hernández. The poem was originally published in two parts, El Gaucho Martín Fierro (1872) and La Vuelta de Martín Fierro (1879). The poem supplied a historical link to the gauchos' contribution to the national development of Argentina, for the gaucho had played a major role in Argentina's independence from Spain.
xxx/ellauri068.html on line 272: In the 1920s, Borges and other avant-garde Argentine writers embracing "art for art's sake" published a magazine called Martín Fierro; they are often referred to collectively as the grupo Martín Fierro ("Rautas-Martin ryhmä"),
xxx/ellauri068.html on line 276: Martin was not a nice guy. One of his great talents was singing at the Pulperia. At the fort, he was forced to work hard and fight against the Indians. He had a night-long payada (singing duel) with a black payador (singer), who turns out to be the younger brother of the man Fierro murdered in a duel. He deliberately provoked an affair of honor by insulting a black woman in a bar. In the knife duel that ensued, he killer her male companion. He escaped justice with a police sergeant and went native.
xxx/ellauri068.html on line 328: Eight hundred years later, Thomas Aquinas argued about the possibility of children being conceived by intercourse with demons: "Still, if some are occasionally begotten from demons, it is not from the seed of such demons, nor from their assumed bodies, but from the seed of men, taken for the purpose; as when the demon assumes first the form of a woman, and afterwards of a man; just so they take the seed of other things for other generating purposes".
xxx/ellauri068.html on line 332: Being abused in such a way caused women at nunneries to be burned if they were found pregnant. It became generally accepted that incubi and succubi were the same demon, able to switch between male and female forms. A succubus would be able to sleep with a man and collect his sperm, and then transform into an incubus and use that seed on women. Some sources indicate that it may be identified by its unnaturally large or cold penis.
xxx/ellauri068.html on line 336: According to the Malleus Maleficarum, exorcism is one of the five ways to overcome the attacks of incubi, the others being Sacramental Confession, the Sign of the Cross (or recital of the Angelic Salutation), moving the afflicted to another location, and by excommunication of the attacking entity, "which is perhaps the same as exorcism". On the other hand, the Franciscan friar Ludovico Maria Sinistrari stated that incubi "do not obey exorcists, have no dread of exorcisms, show no reverence for holy things, at the approach of which they are not in the least overawed".
xxx/ellauri068.html on line 394: Die Eingängigkeit der Refrainzeile forderte schon bald zu Parodie und Travestie heraus; so erhielt z. B. 1927 ein Stummfilm „Wochenendzauber“ den Unter-Titel „Ich hab mein Herz in Kritzendorf verloren“; zwei Jahre später trug ein anderer den Titel „Ich hab mein Herz im Autobus verloren“.
xxx/ellauri068.html on line 533: You had your breakfast in bed before Söit ennen aamiaista vuoteessa
xxx/ellauri068.html on line 551: Irving Berlin (born Israel Beilin; Yiddish: ישראל ביילין; May 11, 1888[3] – September 22, 1989) was an American composer and lyricist, widely considered one of the greatest songwriters in American history. His music forms a great part of the Great American Songbook. Born in Imperial Russia, Berlin arrived in the United States at the age of five.
xxx/ellauri068.html on line 553: He wrote hundreds of songs, many becoming major hits, which made him famous before he turned thirty. During his 60-year career he wrote an estimated 1,500 songs, including the scores for 20 original Broadway shows and 15 original Hollywood films, with his songs nominated eight times for Academy Awards. Many songs became popular themes and anthems, including "Alexander's Ragtime Band", "Easter Parade", "Puttin' on the Ritz", "Cheek to Cheek", "White Christmas", "Happy Holiday", "Anything You Can Do (I Can Do Better)", and "There's No Business Like Show Business". His Broadway musical and 1943 film This is the Army, with Ronald Reagan, had Kate Smith singing Berlin's "God Bless America" which was first performed in 1938.
xxx/ellauri068.html on line 559: President George H. W. Bush said Berlin was "a legendary man whose words and music will help define the history of our nation." Just minutes before the President's statement was released, he joined a crowd of thousands to sing Berlin's "God Bless America" at a luncheon in Boston. Former President Ronald Reagan, who costarred in Berlin's 1943 musical This Is the Army, said, "Nancy and I are deeply saddened by the death of a wonderfully talented man whose musical genius delighted and stirred millions and will live on forever."
xxx/ellauri075.html on line 100: Chestov naît dans une famille juive de commerçants manufacturiers en tissus. Son père, Isaak Moisseïevitch Schwarzmann, forte personnalité, autoritaire, est très respecté et bon connaisseur de la tradition juive et de la littérature hébraïque.
xxx/ellauri075.html on line 110: En 1908, l'entreprise familiale est transformée en société. Il en prend la direction, mais se réserve plus de temps pour son travail personnel. À l'automne paraissent « Les Commencements et les Fins », un recueil d'articles parus en revues entre 1905 et 1907. Il s'installe à Fribourg-en-Brisgau en Allemagne.
xxx/ellauri075.html on line 120: Lev Isaakovich Shestov (Russian: Лев Исаа́кович Шесто́в; 31 January [O.S. 13 February] 1866 – 19 November 1938), born Yehuda Leib Shvartsman (Russian: Иегуда Лейб Шварцман), was a Russian existentialist and religious philosopher. He is best known for his critiques of both philosophic rationalism and positivism. His work advocated a movement beyond reason and metaphysics, arguing that these are incapable of conclusively establishing truth about ultimate problems, including the nature of God or existence. Contemporary scholars have associated his work with the label "anti-philosophy.
xxx/ellauri075.html on line 122: Today, Shestov is little known in the English-speaking world. This is partly because his works have not been readily available. Partly the specific themes he discusses are unfashionable and "foreign". A sombre and yet ecstatic atmosphere permeates his writings. And his quasi-nihilistic position and religious outlook are an unsettling and incongruous combination, at first sight.
xxx/ellauri075.html on line 151: He developed his thinking in a second book on Fyodor Dostoyevsky and Frederich Nietzsche, which increased Shestov's reputation as an original and incisive thinker. In All Things Are Possible (published in 1905) Shestov adopted the aphoristic style of Friedrich Nietzsche to investigate the difference between Russian and European Literature. Although on the surface it is an exploration of numerous intellectual topics, at its base it is a sardonic work of Existentialist philosophy which both criticizes and satirizes our fundamental attitudes towards life situations. D.H. Lawrence, who wrote the Foreword to S.S. Koteliansky's literary translation of the work, summarized Shestov's philosophy with the words: " 'Everything is possible' - this is his really central cry. It is not nihilism. It is only a shaking free of the human psyche from old bonds. The positive central idea is that the human psyche, or soul, really believes in itself, and in nothing else". Shestov deals with key issues such as religion, rationalism, and science in this highly approachable work, topics he would also examine in later writings such as In Job's Balances. Shestov's own key quote from this work is probably the following: "...we need to think that only one assertion has or can have any objective reality: that nothing on earth is impossible. Every time someone wants to force us to admit that there are other, more limited and limiting truths, we must resist with every means we can lay hands on".
xxx/ellauri075.html on line 182: Today, Shestov is little known in the English-speaking world. This is partly because his works have not been available in English. Partly the specific themes he discusses are unfashionable and "foreign". A sombre and yet ecstatic atmosphere permeates his writings. And his quasi-nihilistic position and religious outlook are an unsettling and incongruous combination, at first sight.
xxx/ellauri075.html on line 194: More recently, alongside Dostoyevsky's philosophy, many have found solace in Shestov's battle against the rational self-consistent and self-evident; for example Bernard Martin of Case Western Reserve University, who translated his works now found online [external link below]; and the scholar Liza Knapp, who wrote The Annihilation of Inertia: Dostoevsky and Metaphysics. This book was an evaluation of Dostoyevsky's struggle against the self-evident "wall", and refers to Shestov on several occasions.
xxx/ellauri075.html on line 196: According to Michael Richardson's research on Georges Bataille, Shestov was an early influence on Bataille and was responsible for exposing him to Nietzsche. He argues that Shestov's radical views on theology and an interest in extreme human behavior probably coloured Bataille's own thoughts.
xxx/ellauri075.html on line 211: He attended courses at the Universities of Freiburg and Marburg, including some taught by Edmund Husserl and Martin Heidegger. Strauss joined a Jewish fraternity and worked for the German Zionist movement, which introduced him to various German Jewish intellectuals, such as Norbert Elias, Leo Löwenthal, Hannah Arendt and Walter Benjamin. Walter Benjamin was and remained an admirer of Strauss and his work throughout his mournful life.
xxx/ellauri075.html on line 303: Friedrich Konrad Eduard Wilhelm Ludwig Klages (10 December 1872 – 29 July 1956) was a German philosopher, psychologist, graphologist, poet, writer, and lecturer, who was a two-time nominee for the Nobel Prize in Literature. In the (rather odious) Germanosphere, he is considered one of the most important thinkers of the 20th century.
xxx/ellauri075.html on line 307: Central to Klages' thought is a linguistic opposition to logocentrism, a term introduced by Klages to diagnose a fixation on language or words to the detriment of the things to which they refer. (Put that in your pipe and smoke, Benjamin!) His formulation of this concept came to be of significant importance to semiotic studies of Western science and philosophy, namely within Derridean deconstruction. Klages is similarly seen as a buggybear to critical theory, deep ecology, and existential phenomenology. Historically little of his odious literary output has been available in English, being too thick and long-winded to translate.
xxx/ellauri075.html on line 309: Unlike his Seelenbrüder Stefan George and Alfred Schwuler, he was not gay, but rather serious. When Klages moved into a new Schwabing flat in 1895, he entered into an intense sexual relationship with his landlady's daughter, with the mother's approval; the daughter, whom Klages called 'Putti', was eleven years younger than him, and their relationship continued for almost two decades though remained only sexual in nature. Klages, like Friedrich Nietzsche, was critical of Christianity as well as what they both saw as its roots in Judaism. His attacks on judaism were veiled criticism of christianity, rather like Seija's attacks on the rest of the Carlson family.
xxx/ellauri075.html on line 312: wrote: I have never endorsed the claim that the Nazi big-wigs belonged to a superior race. However, I must also add that I have consistently refused to accept the claim of another such race as the chosen people. The arrogance is identical in both cases, but with this important distinction: after waging war against the dumber half of mankind for more than three thousand years, Judaism has finally achieved total victory over all nations of the earth. Not surprisingly, an American Jew found this accusation odious. What with even the Philistine diaper heads still putting up a fight.
xxx/ellauri075.html on line 326:
xxx/ellauri075.html on line 330: Walter Bendix Schönflies Benjamin (/ˈbɛnjəmɪn/; German: [ˈvaltɐ ˈbɛnjamiːn];[5] 15 July 1892 – 26 September 1940) was a German Jewish philosopher, cultural critic and essayist. An electric tinker, combining elements of German idealism, Romanticism, Western Marxism, and Jewish mysticism, Benjamin made enduring and influential contributions to aesthetic theory, literary criticism, and historical materialism. He was associated with the Frankfurt School, and also maintained formative friendships with thinkers such as playwright Bertolt Brecht and Kabbalah scholar Gershom Shulem. He was also related to German political theorist and philosopher Hannah Arendt through her first marriage to Benjamin's cousin, Günther Anders.
xxx/ellauri075.html on line 336: Waltulla oli siionistijuutalaisia kavereita mm Martin Buber (der Jude-lehden toimittaja). Se puuhasteli myös Stefan Georgen kanssa (miinuspisteitä). In ‘The Concept of Criticism in German Romanticism’ (1920), Benjamin presents interlinked concepts of language, sacred text, a projected reworking of Kant’s limited concept of experience, and a new approach to criticism and Romanticism as a tracing of the absolute in early Romantic writing (paljon miinuspisteitä). Benjamin argued for an ‘immanent criticism’ which would engage in some ways quite mystically with a text’s internal structures and divine traces (roppakaupalla miinusta).
xxx/ellauri075.html on line 342: Where once the unique high art forms dominated, now, for Benjamin, the mass-produced realm of the copy had come into its own, neutralizing the traditional concepts of individual creativity, genius, eternal value and mystery. Instead of achieving significance through sacred ritual, art becomes a political practice.
xxx/ellauri075.html on line 374: Eartha Mae Keith was born on a cotton plantation near the small town of North, South Carolina, or St. Matthews on January 17, 1927. Her mother Annie Mae Keith was of Cherokee and African descent. Though she had little knowledge of her father, it was reported that he was a son of the owner of the farm where she had been born, and that Kitt was conceived by rape. In a 2013 biography, British journalist John Williams claimed that Kitt's father was a white man, a local doctor named Daniel Sturkie. Kitt's daughter, Kitt McDonald, has questioned the accuracy of the claim. Eartha's mother, Annie Mae Keith (later Annie Mae Riley), soon went to live with a black man who refused to accept Eartha because of her relatively pale complexion; she was raised by a relative named Aunt Rosa, in whose household she was abused. After the death of Annie Mae, Eartha was sent to live with another relative named Mamie Kitt (who may, in fact, have been her biological mother) in Harlem, New York City, where she attended the Metropolitan Vocational High School (later renamed the High School of Performing Arts). Diana Ross said that as a member of The Supremes she largely based her look and sound after Kitt's.
xxx/ellauri075.html on line 377: In January 1968, during Lyndon B. Johnson's administration, Kitt encountered a substantial professional setback after she made anti-war statements during a White House luncheon. Kitt was asked by First Lady Lady Bird Johnson about the Vietnam War. She replied: "You send the best of this country off to be shot and maimed. No wonder the kids rebel and take pot." During a question and answer session, Kitt stated: The children of America are not rebelling for no reason. They are not hippies for no reason at all. We don't have what we have on Sunset Blvd. for no reason. They are rebelling against something. There are so many things burning the people of this country, particularly mothers. They feel they are going to raise sons – and I know what it's like, and you have children of your own, Mrs. Johnson – we raise children and send them to war.
xxx/ellauri075.html on line 379: Her remarks caused Mrs. Johnson to burst into tears. It is widely believed that Kitt's career in the United States was ended following her comments about the Vietnam War, after which she was branded "a sadistic nymphomaniac" by the CIA. A defamatory CIA dossier about Kitt was discovered by Seymour Hersh in 1975. Hersh published an article about the dossier in The New York Times.[20] The dossier contained comments about Kitt's sex life and family history, along with negative opinions of her that were held by former colleagues. Kitt's response to the dossier was to say "I don't understand what this is about. I think it's disgusting."[20] Following the incident, Kitt devoted her energies to performances in Europe and Asia.
xxx/ellauri075.html on line 381: Kitt was also a member of the Women's International League for Peace and Freedom; her criticism of the Vietnam War and its connection to poverty and racial unrest in 1968 can be seen as part of a larger commitment to peace activism. Like many politically active public figures of her time, Kitt was under surveillance by the CIA, beginning in 1956. After The New York Times discovered the CIA file on Kitt in 1975, she granted the paper permission to print portions of the report, stating: "I have nothing to be afraid of and I have nothing to hide." Kitt later became a vocal advocate for LGBT rights and publicly supported same-sex marriage, which she considered a civil right. She had been quoted as saying: "I support it [gay marriage] because we're asking for the same thing. If I have a partner and something happens to me, I want that partner to enjoy the benefits of what we have reaped together. It's a civil-rights thing, isn't it?"
xxx/ellauri075.html on line 416:
As I was looking for my clerk, I found him next to me.
xxx/ellauri075.html on line 462: When asked in an interview in 2002 whether he was gay, Ellis explained that he did not identify as gay or straight but was comfortable being thought of as homosexual, bisexual or heterosexual and enjoyed playing with his persona, identifying variously as gay, straight and bisexual to different people over the years. In a 1999 interview, Ellis suggested that his reluctance to definitively label his sexuality was for "artistic reasons", "if people knew that I was straight, they'd read [my books] in a different way. If they knew I was gay, 'Psycho' would be read as a different book." In an interview with Robert F. Coleman, Ellis said he had an "indeterminate sexuality", that "any other interviewer out there will get a different answer and it just depends on the mood I am in".
xxx/ellauri075.html on line 469: “Reading D.T. Max’s bio I continue to find David Foster Wallace the most tedious, overrated, tortured, pretentious writer of my generation,” Ellis tweeted. “David Foster Wallace was so needy, so conservative, so in need of fans – that I find the halo of sentimentality surrounding him embarrassing.” In several more tweets, he continued, “DFW is the best example of a contemporary male writer lusting for a kind of awful greatness that he simply wasn’t able to achieve. A fraud.”
xxx/ellauri075.html on line 473: In 1988, Wallace criticized Ellis’s first published essay, calling Ellis and his category of novelists “Catatonics” for their naïve pretension.
xxx/ellauri075.html on line 474: A few years later, Wallace laid into “American Psycho” in an interview with Larry McCaffery, saying it “panders shamelessly to the audience’s sadism for a while, but by the end it’s clear that the sadism’s real object is the reader itself… You can defend ‘Psycho’ as being a sort of performative digest of late-eighties social problems, but it’s no more than that.”
xxx/ellauri075.html on line 517: His numerous letters to the many young homosexual men among his close male friends are more forthcoming. To his homosexual friend, Howard Sturgis, James could write: "I repeat, almost to indiscretion, that I could live with you. Meanwhile I can only try to live without you." In another letter to Howard Sturgis, following a long visit, James refers jocularly to their "happy little congress of two". In letters to Hugh Walpole he pursues convoluted jokes and puns about their relationship, referring to himself as an elephant who "paws you oh so benevolently" and winds about Walpole his "well meaning old trunk".
xxx/ellauri075.html on line 520: As a gay man at a time when homosexual practices were illegal for men in Britain, Walpole conducted a succession of intense but discreet relationships with other men, and was for much of his life in search of what he saw as "the perfect friend". He eventually found one, a married policeman, with whom he settled in the English Lake District. All is well that ends well.
xxx/ellauri076.html on line 57: Mötley Crüe is an American heavy metal band formed in Los Angeles in 1981. The group was founded by bassist Nikki Sixx, drummer Tommy Lee, lead guitarist Mick Mars and lead singer Vince Neil. Mötley Crüe has sold over 100 million albums worldwide. The band experienced several short-term lineup changes in the 1990s and 2000s.
xxx/ellauri076.html on line 59: The members of Mötley Crüe have often been noted for their hedonistic lifestyles and the androgynous personae they maintained. Following the hard rock and heavy metal origins on the band's first two albums, Too Fast for Love (1981) and Shout at the Devil (1983), the release of its third album Theatre of Pain (1985) saw Mötley Crüe joining the first wave of glam metal. The band has also been known for their elaborate live performances, which features flame thrower guitars, roller coaster drum kits, and heavy use of pyrotechnics (including lighting Nikki on fire). Mötley Crüe's most recent studio album, Saints of Los Angeles, was released on June 24, 2008. What was planned to be the band's final show took place on New Year's Eve, December 31, 2015. The concert was filmed for a theatrical and Blu-ray release in 2016.
xxx/ellauri076.html on line 61: After two-and-a-half years of inactivity, Neil suddenly announced in September 2018 that Mötley Crüe had reunited and was working on new material. On March 22, 2019, the band released four new songs on the soundtrack for its Netflix biopic The Dirt, based on the band's New York Times best-selling autobiography. In 2023 they appeared at Hyvinkää Rockfest.
xxx/ellauri076.html on line 99: Dance for me, I'll keep you over-employed Tanssi mulle mä ylityöllistän sut.
xxx/ellauri076.html on line 125: Sailor are a British pop/glam rock group, best known in the 1970s for their hit singles "A Glass of Champagne" and "Girls, Girls, Girls", written by the group's lead singer and 12-string guitar player, Georg Kajanus.
xxx/ellauri076.html on line 129: Kajanus was born in Trondheim, Norway, to Prince Pavel [also Paulo] Tjegodiev of Russia and Johanna Kajanus, a French-Finnish sculptress, bronze medal winner for sculpture at the Exposition Internationale des Arts et Techniques dans la Vie Moderne (1937), and granddaughter of Robert Kajanus, the Finnish composer, conductor, champion of Sibelius and founder of the Helsinki Philharmonic Orchestra. He is the brother of the late actress and film-maker Eva Norvind and the uncle to Mexican theater and television actress Nailea Norvind.
xxx/ellauri076.html on line 133: Kajanus had developed a musical theater concept, Red Light Review, based on his memories of being a young man in places like Pigalle in Paris's red-light district. Encouraged by Grant Serpell to rework this material as pop songs, Kajanus devised the concept for Sailor.
xxx/ellauri076.html on line 172: And sentimental for that certain moment ja dundeellisesti oota otollista hetkeä
xxx/ellauri076.html on line 177: Dropping in for tea with my geisha Käyn teellä oman geishan tykönä
xxx/ellauri076.html on line 192: And sentimental for that certain moment ja dundeellisesti oota otollista hetkeä
xxx/ellauri076.html on line 375: for-htc.jpg" height="200px" />
xxx/ellauri076.html on line 376: for-samsung-galaxy.jpg" height="200px" />
xxx/ellauri076.html on line 416: Punatukkaisista tytöistä olen nähnyt vain märkiä unia kuin Jaska Jokunen. Stanfordissa oli yxi pieni punatukkainen tyttö jolla oli hiirenkokoiset hampaat ja upea tukka. En uskaltanut puhutella sitä. Ulli Schwall oli hoikka ja isotukkainen ja suurisilmäinen ja sillä oli hirmu iso nauravainen suu. Matin ja Jillin tytär Mia on myös kaunotar, mikä tulkoon sanotuxi näin ihan sine ira et studio.
xxx/ellauri076.html on line 476: Suomisanakirja.fi neuvoo: aikanaan, tavallisemmin: aikoinaan. Suomi sanakirjan omistaa joku Elmo Saukko, varmaan Per Saukon poikia. Saukonpoika kävi suomalais-venäläistä koulua ja toimi Veikkauxella softakehittäjänä. Before I have been part of many startups and web companies, such as Sofanatics.com, Kuvake.net (around 20 million weekly pageviews) and Mikseri.net, Puolustusvoimat and Planeetta Internet. Ei sillä vielä ansaize kielipoliisin virkamerkkiä.
xxx/ellauri076.html on line 691: Ann Biderman , kumppani (kihloissa 1984, mutta ei koskaan naimisissa), Kalifornia
xxx/ellauri081.html on line 62: Teresa syntyi Teresa de Cepeda y Ahumadiksi Avilassa 28. marraskuuta 1515 kolmantena lapsena yhdeksästä vaikutusvaltaisille Don Alonso Sanchez de Cepedalle ja tämän toiselle vaimolle Doña Beatriz Davila y Ahumadalle. Luettuaan marttyyrien elämistä hän vielä lapsena ja alle yhdeksänvuotiaana yritti epäonnistuneesti paeta kotoaan vanhemman veljensä kanssa kuollakseen maurien käsissä marttyyrinä ja päästäkseen Taivaaseen, sanoen vanhemmilleen, että ”haluan nähdä Jumalan”. Teini-ikäisenä hän välitti vain pojista, vaatteista, flirttailusta ja kapinoimisesta, kunnes hänen isänsä päätti lähettää hänet nunnaluostariin tytön ollessa 16-vuotias. Nyze halusi nähdä Jeesuxen heijarin. 20-vuotiaana 1535 tai 1536 hän astui karmeliittaluostariin Avilassa, jossa hän myös otti käyttöön nimensä Jeesuksen Teresa, josta kolmea vuotta myöhemmin hän sairastui vakavasti ja oli koomassa neljä päivää. Varmaan yliannostuxen takia. Otti liikaa extaasia. 1543 hänen isänsä kuoli ja kaikki hänen sisarensa muuttivat (pakenivat?) Amerikkaan yksi toisensa jälkeen. Lindsay Lohan saattaa siis olla sen aaluva. Ex-tylsimys ja tuleva pyhimys perusti 1562 ensimmäiset reformoidut karmeliitat Avilassa ja tulevina vuosina 17 nunnaluostaria. Philip II:n tuella paljasrintakarmeliittojen provinssi hyväksyttiin ja vahvistettiin kanonisesti 22. kesäkuuta 1580. Pyhä Teresa kuoli 4. lokakuuta 1582 ja vietiin aluksi Avilaan, sekä sittemmin Albaan, jossa sen "se" on säilynyt turmeltumattomana ja hänen sydämensäkin on asettettu yleisön kunnioitettavaksi. Molemmissa on reikä vielä puhkaisun muistona.
xxx/ellauri081.html on line 74: forlife.org/wp-content/uploads/2017/08/MFL2016_MEME8_12232015-1-1024x1024.jpg" height="250px" />
xxx/ellauri081.html on line 88: Lohan rose to prominence in the music industry under Casablanca Records, releasing two studio albums, the platinum-certified Speak (2004) and gold-certified A Little More Personal (Raw) (2005). Lohan dabbled in fashion, beginning a line of her own titled 6126 and briefly serving as artistic advisor for Emmanuel Ungaro in 2009. Since 2016, she has opened numerous nightclubs and resorts in Greece.
xxx/ellauri081.html on line 122: In the forests of the night; Mezän pimennoissä öin,
xxx/ellauri081.html on line 147: In the forests of the night: Öisin mezän pimennois.
xxx/ellauri081.html on line 162: The tiger, in Blake's “The Tyger” is a symbol for evil. The words used to describe the tiger include “burning” (line 1) and “fire” (6), both suggesting the fires of hell. Blake also uses “fearful” (4), “dread” (12,15), and “deadly terrors” (16) to describe feelings the tiger is associated with.
xxx/ellauri081.html on line 257: Täsmällinen aforistikko Markku Envall läxi kekkereistä ensixi suu vinossa silloisen vaimonsa Tittamari Marttisen (Tita) mukana. Aforistikko meni mieluummin kotiin ratkaisemaan ristikoita.
xxx/ellauri081.html on line 258: Aforismeihin kyllästynyt Marttinen meni naimisiin naisystävänsä Ulla Pakisjärven kanssa 1.3.2017, kun sukupuolineutraali avioliittolaki astui voimaan Suomessa.
xxx/ellauri081.html on line 271: Joo Wallu on kieltämättä sick fuck. 1 Danin mulle Stanfordissa opettamista synonyymeistä pillulle oli fishmarket.
xxx/ellauri081.html on line 315: A portent of his later cunning came in the 1920 championships when Vernon (“Swede”) Johnson hit a home run with the bases full to win the title for Grand’Mère. Defeated on the playing field, Duplessis did not quit. Screaming that the Grand’Mère team was loaded with “ ringers ” (although at least two of his own players were reported to be enjoying a brief vacation from the Boston Braves), Duplessis carried the protest to committee rooms. The league president, a sympathetic priest, awarded Duplessis the cup. Stop the Steal! Another Trump. Another ugly face as well.
xxx/ellauri081.html on line 318: 80% of all voters think that Maurice Duplessis was gay (homosexual), 10% voted for straight (heterosexual), and 10% like to think that Maurice Duplessis was actually bisexual.
xxx/ellauri081.html on line 323: The latest data calculated by OpenSecrets.org reports on disclosed information from 2012. The latest batch of numbers shows that the 113th Congress had a median net worth of $1,008,767. This is the first time in history that the majority of members are millionaires.
xxx/ellauri081.html on line 349: Bron/Broenin autistinen Saga sanoo hississä et rakastumisessa hyrrää hormoneja ja aivoissa vapautuu dopamiineja ym enforfiineja (joita muuten Saxikäden Olli syötti unitautisille vanhuxille herättääxeen ne sixi hetkexi että sai siitä saxittua bestsellerin). Ollin näköinen märkäsuinen tanskalainen panomies kysyy hississä onx se sulle vaan kemiaa. On se sullekin, se on tieteellisesti tutkittu, sano Saga. Voitasko me vaan olla hiljaa ehdottaa Mara. Aou sanoo Saga ja vaikenee.
xxx/ellauri081.html on line 510: Jack Benny (born Benjamin Kubelsky; February 14, 1894 – December 26, 1974) was an American entertainer, who evolved from a modest success playing violin on the vaudeville circuit to a highly popular comedic career in radio, television and film. He was known for his comic timing and the ability to cause laughter with a pregnant pause or a single expression, such as his signature exasperated "Well! "
xxx/ellauri081.html on line 513: Benny was born Benjamin Kubelsky in Chicago on February 14, 1894, and grew up in nearby Waukegan. He was the son of Jewish immigrants Meyer Kubelsky (1864–1946) and Emma Sachs Kubelsky (1869–1917), sometimes called "Naomi". Meyer was a saloon owner and later a haberdasher who had emigrated to America from Poland. Emma had emigrated from Lithuania. Benny began studying violin, an instrument that became his trademark, at the age of 6, his parents hoping for him to become a professional violinist. He loved the instrument, but hated practice. His music teacher was Otto Graham Sr., a neighbor and father of football player Otto Graham. At 14, Benny was playing in dance bands and his high school orchestra. He was a dreamer and poor at his studies, and was ultimately expelled from high school. He later did poorly in business school and at attempts to join his father´s business. In 1911, he began playing the violin in local vaudeville theaters for $7.50 a week (about $210 in 2020 dollars). He was joined on the circuit by Ned Miller, a young composer and singer.
xxx/ellauri081.html on line 517: The next year, Benny formed a vaudeville musical duo with pianist Cora Folsom Salisbury, a buxom 45-year-old divorcée who needed a partner for her act. This angered famous violinist Jan Kubelik, who feared that the young vaudevillian with a similar name would damage his reputation. Under legal pressure, Benjamin Kubelsky agreed to change his name to Ben K. Benny, sometimes spelled Bennie. When Salisbury left the act, Benny found a new pianist, Lyman Woods, and renamed the act "From Grand Opera to Ragtime". They worked together for five years and slowly integrated comedy elements into the show. They reached the Palace Theater, the "Mecca of Vaudeville," and did not do well. Benny left show business briefly in 1917 to join the United States Navy during World War I, and often entertained the sailors with his violin playing. One evening, his violin performance was booed by the sailors, so with prompting from fellow sailor and actor Pat O´Brien, he ad-libbed his way out of the jam and left them laughing. He received more comedy spots in the revues and did well, earning a reputation as a comedian and musician.
xxx/ellauri081.html on line 519: Benny had some romantic encounters, including one with dancer Mary Kelly,[2]:23–24 whose devoutly Catholic family forced her to turn down his proposal because he was Jewish.
xxx/ellauri081.html on line 521: old Sadie Marks (whose family was friends with, but not related to, the Marx family). Their first meeting did not go well when he tried to leave during Sadie´s violin performance.[2]:30–31 They met again in 1926. Jack had not remembered their earlier meeting and instantly fell for her.[2]:31 They married the following year. She was working in the hosiery section of the Hollywood Boulevard branch of the May Company, where Benny courted her.[2]:32 Called on to fill in for the "dumb girl" part in a Benny routine, Sadie proved to be a natural comedienne. Adopting the stage name Mary Livingstone, Sadie collaborated with Benny throughout most of his career. They later adopted a daughter, Joan (b. 1934). Her older sister Babe would be often the target of jokes about unattractive or masculine women, while her younger brother Hilliard would later produce Benny´s radio and TV work.
xxx/ellauri081.html on line 523: After his broadcasting career ended, Benny performed live as a standup comedian.
xxx/ellauri084.html on line 235: Melankolian lajeja on useita, joista Wallua on vaivanneet anhedonia ja dysforia.
xxx/ellauri084.html on line 365: Bohr is the father of the Complementarity Principle, a tenet in quantum physics stating that a complete knowledge of phenomena on atomic scale requires a description of both wave and particle properties. When Bohr was knighted for his work, he used the yin-yang symbol in his coat of arms and inscribed it with the words Contraria sunt complementa (opposites are complementary).
xxx/ellauri084.html on line 518: http://www.quora.com/profile/Ron-Brown-120 rehkii ahkerasti Quoran palstoilla oktogenaarina. Oh, hän on sekaantunut moneen asiaan. Hän on ottanut jo 2 covid-piikkiä. Hän pelaa kuvan perusteella golfia. Hän on ruskettunut kalifornialainen.
xxx/ellauri084.html on line 543: 18 552 henkilöä nimeltä Ron Brown löytyi Kaliforniasta, Floridasta ja 50 muusta valtiosta.
xxx/ellauri084.html on line 594: Film critic André Bazin (1918-1958) is notable for arguing that realism is the most important function of cinema. His call for objective reality, deep focus, and lack of montage are linked to his belief that the interpretation of a film or scene should be left to the spectator. This placed him in opposition to film theory of the 1920s and 1930s, which emphasized how the cinema could manipulate reality.
xxx/ellauri084.html on line 601: Friedrich Daniel Ernst Schleiermacher ([ˈfʁiːdʁɪç ˈʃlaɪɐˌmaχɐ]) November 21, 1768 – February 12, 1834) oli saksalainen reformistiteologi, filosofi ja raamatuntutkija joka koitti huonolla menestyxellä limittää valistuxen kritiikin ja perinteisen protestanttikristillisyyden.
xxx/ellauri084.html on line 670: Mixi Wallu piti jakaa kolmia? Kuin komediasarjassa Kolme poikaani, jonka alkumusan aikana näytettiin coolit tennarit ja oxfordkenkä läpsytti maata coolisti. Yxi pojista vaihto tenixen penixeen ja alkoi ⚽ ja 👸.
xxx/ellauri084.html on line 773: In France, after its release, communists, socialists, and "independent groups" treated the film favorably; however, the far right disapproved on account of the director's background. Some French critics denounced the film as unpatriotic. The film has also been criticized for being too selective and that the director was "too close to the events portrayed to provide an objective study of the period."
xxx/ellauri084.html on line 800: Wharton drew upon her insider's knowledge of the upper class New York "aristocracy" to realistically portray the lives and morals of the Gilded Age. In 1921, she became the first woman to win the Pulitzer Prize in Literature, for her novel The Age of Innocence. She was inducted into the National Women's Hall of Fame in 1996. Among her other well known works are the The House of Mirth and the novella Ethan Frome.
xxx/ellauri084.html on line 806: It is quickly clear that Ethan has deep feelings for Zeena's cousin Mattie. Zeena understandably resents them. Zeena's treasured pickle dish breaks. Ethan goes into town to buy glue for the broken pickle dish. Zeena uses it to cement her determination to send Mattie away.
xxx/ellauri084.html on line 807: Ethan and Mattie agree to do the CJ/Ebba trick and hit a tree with sled. Mattie chirps like a little animal. Ethan breaks his tool for good.
xxx/ellauri084.html on line 819: Millay was a prominent social figure of New York City's Greenwich Village just as it was becoming known as a bohemian writer’s colony, and she was noted for her uninhibited lifestyle, forming many passing relationships with both sexes. A road accident in middle-age left her part-invalided and morphine-dependent for years, yet near the end of her life she wrote some of her greatest poetry.
xxx/ellauri084.html on line 830: Susan Alexandra "Sigourney" Weaver (/ s ɪ ˈ ɡ ɔːr n i /; born October 8, 1949) is an American actress. Weaver is considered to be a pioneer of action heroines in science fiction films. She is known for her role as Ellen Ripley which earned her an Academy Award nomination in 1986 and is often regarded as one of the most significant female protagonists in cinema history. Her most famous co-star was the Alien.
xxx/ellauri085.html on line 55: Burma-Shave was a brand of brushless shaving cream that was sold from 1925 to 1966. The company was notable for its innovative advertising campaign, which included rhymes posted all along the nation’s roadways. Typically, six signs were erected, with each of the first five containing a line of verse, and the sixth displaying the brand name.
xxx/ellauri085.html on line 59: The product was sold by Clinton Odell and his sons Leonard and Allan, who formed the Burma-Vita Company, named for a liniment that was the company’s first product. The Odells were not making money on Burma-Vita, and wanted to sell a product that people would use daily. A wholesale drug company in Minneapolis, Minnesota, where the company was located, told Clinton Odell about Lloyd’s Euxesis, a British product that was the first brushless shaving cream made, but which was of poor quality. Clinton Odell hired a chemist named Carl Noren to produce a quality shaving cream and after 43 attempts, Burma-Shave was born.
xxx/ellauri085.html on line 63: In the fall of 1925, the first sets of Burma-Shave signs were erected on two highways leading out of Minneapolis. Sales rose dramatically in the area, and the signs soon appeared nationwide. The next year, Allan and his brother Leonard set up more signs, spreading across Minnesota and into Wisconsin, spending $25,000 that year on signs. Orders poured in, and sales for the year hit $68,000.
xxx/ellauri085.html on line 65: Burma-Shave sign series appeared from 1925 to 1963 in all of the lower 48 states except for New Mexico, Arizona, Massachusetts, and Nevada. Four or five consecutive billboards would line highways, so they could be read sequentially by motorists driving by.
xxx/ellauri085.html on line 69: The first set of slogans were written by the Odells; however, they soon started an annual contest for people to submit the rhymes. With winners receiving a $100 prize, some contests received over 50,000 entries.
xxx/ellauri085.html on line 73: Burma-Shave sales rose to about 6 million by 1947, at which time sales stagnated for the next seven years, and then gradually began to fall. Various reasons caused sales to fall, the primary one being urban growth. Typically, Burma-Shave signs were posted on rural highways and higher speed limits caused the signs to be ignored. Subsequently, the Burma-Vita Company was sold to Gillette in 1963, which in turn became part of American Safety Razor, and Phillip Morris. The huge conglomerate decided the verses were a silly idea and one of America’s vintage icons was lost to progress.
xxx/ellauri085.html on line 92: Philip Morris sold the Burma-Shave brand name to American Safety Razor Company in 1968, but the name remained dormant until 1997 when it was reintroduced for a line of shaving cream, razors, and accessories. Although the original Burma-Shave was a brushless shaving cream, the name currently is used to market a soap and shaving brush set.
xxx/ellauri085.html on line 106: If it is a surprise to learn that Lawrence originally conceived of Women in Love as a money-making pot-boiler, it comes as an endearing shock to read that James Joyce submitted some of his early work to the firm of Mills and Boon. There is no record of the reader’s report, beyond the fact that he rejected Dubliners as unsuitable material for the unique imprint of that publishing house. For his part, Lawrence had no doubt that the author of Ulysses was the real smutmonger of modern fiction. ‘My God, what a clumsy olla putrida James Joyce is!’, he wrote to Aldous Huxley, ‘nothing but old fags and cabbage-stumps of quotations from the Bible and the rest stewed in the juice of deliberate journalistic dirty-mindedness.’ To his wife Frieda he wrote, after reading Ulysses, that ‘the last part of it is the dirtiest, most indecent, obscene thing ever written’; and he later complained that Joyce had degraded the novel to the level of an instrument for measuring twinges in the toes of unremarkable men. Joyce’s reply to the charge that he was just another pornographer doing dirt on sex was to claim that at least he had never made the subject predictable or boring. He denounced Lady Chatterbox’s Lover — his title for Lawrence’s notorious novel — as a ‘lush’ production in ‘sloppy English’ and dismissed its ending as ‘a piece of propaganda in favour of something which, outside of DHL’s country at any rate, makes all the propaganda for itself’. It is a minor irony of literary history that both men were married at Kensington Register Office in London, although, unlike Lawrence, the Irishman allowed a decent interval of twenty-five years to elapse before the solemnisation of his nuptials.
xxx/ellauri085.html on line 114: Wallun avatar Jim Wallace joka oli ollut sekin äidin kanssa hirmu hirmu läheinen oli yhdenlainen masentavien aatosten olla podrida. Jimbon esikuvana ollut avantgarde ohjaaja Sidney Peterson Kaliforniasta teki teinimäistä kaitafilmiä. Hienoa taidetta se oli olevinaan muka. Ei siinä ollut päätä eikä häntääkään.
xxx/ellauri085.html on line 118: Plot Summary: A soundless mix of story fragments and images. Initially, images of death, a man with a guitar, a soirée. Some images are surreal: an older woman eats a leaf; a headless man pours a cocktail into his body. A woman in white walks toward a building, isolated and in ruins, where a man waits. Then more images, some in reflections, some distorted, many in close-ups: women's feet in high heels, two bare feet at play, a snail, a knife, a mask, a woman mugging next to it. Women provocatively dance. A woman's face, staring without affect, rises partially out of water. Now wearing a dark jacket, the woman in white runs as if for her life. Is death at hand, or just images?
xxx/ellauri085.html on line 120: Sidney Peterson (November 15, 1905, Oakland, California – April 24, 2000, New York City) was an American author, artist, and avant-garde filmmaker. He attended UC Berkeley, worked as a newspaper reporter in Monterey, and spent time as a practicing painter and sculptor in France in the 1920s and 1930s. After World War II, Peterson founded Workshop 20 at the California School of Fine Arts (renamed the San Francisco Art Institute), initiating filmmaking courses at the school.
xxx/ellauri085.html on line 122: Between 1947 and 1950 the workshop produced five films under Peterson's guidance that were influential on the burgeoning American avant-garde cinema, and significant artifacts of the San Francisco Renaissance. In the years that followed, Peterson worked as a consultant for the Museum of Modern Art, made a series of documentary films, penned a novel (A Fly in the Pigment, 1961) and a memoir (The Dark of the Screen, 1980), and worked at Walt Disney Productions as a scriptwriter and storyboard artist on the never completed sequel to Fantasia.
xxx/ellauri085.html on line 128: Similarly to the film ‘ Potted Psalm’ (made by the same filmmaker) ‘The Cage’ was firstly created with no soundtrack. A soundtrack was added later on to accompany the visuals. The copy right of this film belongs to the Californian School of Fine Arts.
xxx/ellauri085.html on line 171: While the novel consistently posits a neuroscientific, material explanation for such an illness—i.e., the primacy of the body and the tyrannical oppression of brain chemistry—there also exists a spiritual-philosophical undercurrent that posits a construction of the Self defined by experience and choice.
xxx/ellauri085.html on line 173: “Yevtuschenko” is likely an allusion to Soviet-Russian poet Yevgeny Yevtushenko, who never produced a textbook on clinical psychology. But it's fascinating—throughout Infinite Jest, Wallace and his characters consistently attribute fabricated texts to real people! See, for example, “Gilles Deleuze's posthumous Incest and the Life of Death in Capitalist Entertainment” (792).
xxx/ellauri085.html on line 181: Phenelzine (Nardil), developed in the 1950s, is an nonselective monoamine oxidase inhibitor (MAOI). Wallace would take Nardil consistently for the next two decades.
xxx/ellauri085.html on line 223: Except for the one who hired me because she is an absolute beast.
xxx/ellauri085.html on line 232: I had no dream when I entered the workforce, I don’t even know what that means.
xxx/ellauri085.html on line 235: Get yourself out of this “tired of going to work” type situation, and let your new environment and new psyche inspire you with something worthwhile for YOU TO ASPIRE TOWARDS.
xxx/ellauri085.html on line 245: I’ll never forget being at a CEO conference organized by one of our investors. One of the speakers was an extremely famous CEO. The CEO was rambling on and on. Then, out of ... Read More »
xxx/ellauri085.html on line 252: , former 20 + Yrs Corp America Mnmgt
xxx/ellauri085.html on line 255: Good answers here... I think another perspective to always consider for matters like this is there is a HUGE difference between responsibility and effort.
xxx/ellauri085.html on line 256: At this level almost all the responsibility will probably end up on them because they are the highest in the hierarchy. However that doesn't mean they put forth the most effort. Not by far.
xxx/ellauri085.html on line 258: Also how these types think about themselves and what they supposedly contribute. Yes some contribute a lot while others have a sense of self worth that far exceeds reality believing they contribute more therefore work all the time.
xxx/ellauri085.html on line 264: Mark Cuban for example does this. There are many facts to his beginning and journey that are not exactly moral or success related but now hes in a position to say whatever he wants and relate everything as a direct result of his effort, ability and contributions and supposedly working harder than everyone else. He just likes to hear himself talk like many of these types do.
xxx/ellauri085.html on line 270: Most of the time it's a waste of energy to wonder about somebody else, what they're doing and what makes them tick when you have many tasks at hand. Do your work consciously as possible look for opportunity and put fourth a sincere effort with the most innocent approach you can.
xxx/ellauri085.html on line 281: Jordan Bernt Peterson (born 12 June 1962) is a Canadian YouTube personality, clinical psychologist and a professor of psychology at the University of Toronto. He began to receive widespread attention in the late 2010s for his views on cultural and political issues.
xxx/ellauri085.html on line 287: Peterson has characterized himself politically as a "classic British liberal", and as a "traditionalist". He has stated that he is commonly mistaken to be right-wing. Yoram Hazony wrote in The Wall Street Journal that "[t]he startling success of his elevated arguments for the importance of order has made him the most significant conservative thinker to appear in the English-speaking world in a generation. Peterson says that an "analysis of the world's religious ideas might allow us to describe our essential morality and eventually develop a universal system of morality."
xxx/ellauri085.html on line 292: In response to the controversy, academic administrators at the University of Toronto sent Peterson two letters of warning, one noting that free speech had to be made in accordance with human rights legislation, and the other adding that his refusal to use the preferred personal pronouns of students and faculty upon request could constitute discrimination. Peterson speculated that these warning letters were leading up to formal disciplinary action against him, but in December the university assured him he would retain his professorship, and in January 2017 he returned to teach his psychology class at the University of Toronto.
xxx/ellauri085.html on line 301: In April 2019, his prescribed dosage of clonazepam was increased to deal with the anxiety he was experiencing as a result of his wife's cancer diagnosis. Starting several months later, he made various attempts to lessen his drug intake, or stop taking drugs altogether, but experienced "horrific" withdrawal syndrome, including akathisia, described by his daughter as "incredible, endless, irresistible restlessness, bordering on panic". According to his daughter, Peterson and his family were unable to find doctors in North America who were willing to accommodate their treatment desires, so in January 2020, Peterson, his daughter and her husband flew to Moscow, Russia for treatment. Neo-Marxist doctors there diagnosed Peterson with pneumonia in both lungs upon arrival, and he was put into a medically induced coma for eight days. Peterson spent four weeks in the intensive care unit, during which time he allegedly exhibited a temporary loss of any remaining skills. Unfortunately, he was resuscitated, unnecessarily.
xxx/ellauri085.html on line 303: Several months after his treatment in Russia, Peterson and his family moved to Belgrade, Serbia for further treatment. In June 2020, Peterson made his first public appearance in over a year, when he appeared on his daughter's podcast, recorded in Communist Belgrade. He said that he was "back to my regular self", other than feeling fatigue, and was cautiously optimistic about his prospects. He also said that he wanted to warn people about the dangers of long-term use of benzodiazepines (the class of drugs that includes clonazepam). In August 2020, his daughter announced that her father had contracted COVID-19 during his hospital stay in Serbia. Two months later, Peterson posted a YouTube video to inform that he had returned home and aimed to resume his destructive work in the near future.
xxx/ellauri085.html on line 307:
Can a tenured professor in principle be fired just for extremely poor teaching?
xxx/ellauri085.html on line 315: First, anyone who says that a tenured professor cannot be terminated for extremely poor teaching is absolutely and completely wrong. I was. So now I have a lot of free/downtime to write shit to Quora.
xxx/ellauri085.html on line 329: And here’s an even better question than the first one: Why would the idea continue to have so much currency despite having absolutely no demonstrable basis for belief? And the great Upton Sinclair gave us the answer to that one: “It is difficult to get a man to understand something when his salary depends on him not understanding it.”
xxx/ellauri085.html on line 343: I have never seen any such human in my life. I saw people making up these theory and blaming someone for pushing it meanwhile such human does not exist.
xxx/ellauri085.html on line 351: Emmett Hubarth, former Life and Health Agent (1991-2014)
xxx/ellauri085.html on line 355: This has a two part answer. The first is, that it assumes that businesses are started and then expanded for the purpose of creating jobs and advancing the working class. This simply is not true. When a person opens a business, their entire purpose is to earn a profit. Not a single multimillionaire has ever said “I think we need more jobs and better wages, so I think we should open another facility.” This can be documented with the exodus of American business to coutries such as Mexico, China, and Japan, just to name a few. They were NOT trying to create jobs in those countries. They were trying to increase profits. There are any number of counties, cities, and states that are held hostage by big business demanding tax abatements and other concessions if they agree to do business and maybe create jobs in those areas. So you see, big business is not about helping the little guy…it is about how much profit they can make with a PROMISE to help the little guy.
xxx/ellauri085.html on line 359: What happens is this.. Give a blue collar worker $2000 and he will buy new furniture, or clothing, ir maybe put a down payment on a new car. He will definitely take his family out to dinner and a movie, therefore stimulating the economy. However, those in charge of the companies will not do this. They already have their purchases, parties, dinners, and vacations planned and payed for. When they get an extra $2000 or $200,000 they keep it. They purchase more stock ir perhaps an insurance policy. Maybe they just stick it into a CD. In any case they are NOT helping the economy or even interested in doing so.
xxx/ellauri085.html on line 361: The economy is, and has always been, bolstered from the bottom up. Do not forget that that Ford sells more cars to the working class than the elite. McDonald's sells more burgers to the working class…. And more new homes are sold to the working class than to those getting the “trickle down” tax breaks.
xxx/ellauri085.html on line 367: Most people who talk about “Trickle Down not working” are concerned with absolute, rather than relative income. So if you earn $10 more and your neighbor earns $1000 more under this paradigm you are worse off because you theoretically might have gotten a chunk of the extra your rich fat neighbor made although percentwise you get about the same profit. The thing is: advocates of supply side economics are working from a different paradigm where THEIR wages is the more important thing. Don't buy another bottle of olive oil before seeing this.
xxx/ellauri085.html on line 380: Every single bit of wealth you have, from your socks, to your car, to your house, to the heating and electricity you use….. all of it… likely came from a wealthy person. Come to think of it, isn't the almighty God an almighty wealthy person par excellence? Everything you got is from his hand, and you gotta pay for it through your nose.
xxx/ellauri085.html on line 382: And then look at all the jobs in the country. Go to craigslist and scroll through all the help wanted. Name for me how many of those jobs, are not jobs created by wealthy people? Even the few that exist, would those jobs exist without wealthy people?
xxx/ellauri085.html on line 396: It has several inherent flaws. When people argue for more “libertarian” economic policy, there’s a tendency to think only about the initial development of a business, and to ignore the possibility of direct communication between two businesses in competition. Here’s a pretty typical argument for trickle-down: If a small sandwich shop manages to produce a good product at a low price, it can attract a bunch of customers, and make enough money to buy a second shop, which will allow them to hire more employees. But if taxes are too high, they wont be able to open that second location, and then they won’t be able to employ as many people. They also might have to pay their workers less, and better workers might quit to work in other places. And they’ll have to increase their prices. Thus, lower taxes on the upper middle class and rich result in a more employed society with higher wages and cheaper products.
xxx/ellauri085.html on line 398: And that’s usually where that thought experiment ends. But let’s keep going with the scenario with low taxes, shall we? After a long time of this pattern, this sandwich shop might turn into a large chain. They’re above the struggle to survive that they started in, and other sandwich shops can’t easily take away a large portion of their customers. It becomes quite expensive to try and out-compete them. But competition is also expensive on their end. And then the owner of this shop starts to think “now wait a minute… I raise the starting wage of my workers and lower my prices, and then everyone else does the same, until eventually, I’m forced to do it again. But that second time, and every time afterwards, I’m not getting more customers or more efficient workers, I’m competing with the other companies to try to maintain what I already have, with less and less profit. And the same is true for everyone I’m competing with. What if I talked to all the other big chains in this area, and we all agreed to keep about the same starting wage and price? That way we ALL make more money.” And now those lower taxes have no effect on price or wages, all that extra money becomes profit.
xxx/ellauri085.html on line 406: There is no such thing as trickle down economics. Democrat and some left leaning Republicans often argue against a straw-man that NO candidate or politician has ever proposed. Here’s a paper Thomas Sowell (from Hoover Institution, one of the worst right wing thinktanks in existence, sadly parked at Stanford University) wrote to "clarify" :P
xxx/ellauri085.html on line 407:
“No such theory has been found in even the most voluminous and learned histories of economic theories, including J.A. Schumpeter’s monumental 1,260-page History of Economic Analysis. Yet this non-existent theory* has become the object of denunciations from the pages of the New York Times and the Washington Post to the political arena. It has been attacked by Professor Paul Krugman of Princeton and Professor Peter Corning of Stanford, among others, and similar attacks have been repeated as far away as India. It is a classic example of arguing against a caricature instead of confronting the argument actually made.”
xxx/ellauri085.html on line 411: Um, no, no one is saying that. The idea is hilarious. This is where it goes wrong: Govt taking a little less from the rich than before is not a gift! It was THEIR money in the first place. How did we ever get to the place where people think that everything belongs to the govt like a king in feudal and ancient times, and we are all just subjects, serfs, and they will tell US how much of our own earnings we get to keep? Didn't we fight a revolution to abolish that nonsense?
xxx/ellauri085.html on line 415: Let’s say you have an idea for a business or invention, or innovation on an old idea, it could be anything, a restaurant, or selling the iPhone. An entrepreneur has an idea, without which there would be no iPhone or any other product or service. You start the business by putting in your life savings or and/or getting investors, and they all lose their money if the business doesn’t work out. You have to put out money to suppliers for materials money for rent, you have to PAY EMPLOYEES even when you haven’t made 1 red cent yet from sales, because the product hasn’t even been produced yet, much less sold. Thats SOOO wrong! Never mind that they work quite as hard whether or not your snaky idea will work.
xxx/ellauri085.html on line 421: If they see a chance for their risk to return back to them an indecent amount, THEN they decide to go for it.
xxx/ellauri085.html on line 422: Do you see the difference? A bad environment reduces opportunities for everyone while a good one encourages risk taking which creates jobs AND standard of living increases, including life spans increase, etc.
xxx/ellauri085.html on line 428: Other barriers are produced by govt in their speeches, it might not even be policy yet, but if for example Obama talks about raising taxes and tells business owners like Joe the Plumber that “You didn’t build that!” Then what signal does that send to would-be entrepreneurs? Probably just wait til a more friendly administration comes along. Not surprising that business activity increased toward the end of Obama’s term and really took off once people figured out that Trump was going to have policies that reduced barriers.
xxx/ellauri085.html on line 430: So uncertainty and hostile business environments tend to chill investment in new ventures. When the tide changes, then boom, it increases, and even at lower tax rates, we end up with MORE tax revenue due to a wider tax base and more people working and paying taxes and reduced tax avoidance, since rich people will pay "reasonable" taxes, but when they are high, then they look for shelters and overseas investments.
xxx/ellauri085.html on line 443: The stupidity of the trickle down slur is the notion that lower tax rates are somehow supposed to free up a little more rich peoples’ income to be put in to spending and investment to boost the economy. That’s as stupid as the leftist notion that we will all get rich doing each others laundry and it is put forward by the same people. It is tried and true that only the rich get rich by getting the poor to do their laundry, and clean their golden toilet seats.
xxx/ellauri085.html on line 457: Because it assumes that rich people automatically create more jobs if they have more money. This idea ignores the reason why jobs are created in the first place: to make profit. Which means that new jobs are only created if they are profitable to the employer. If all the jobs that could be created aren’t, it doesn’t matter how much money the employer has. And therefore giving the employer more money in such a situation will not lead to more jobs being created.
xxx/ellauri085.html on line 461: It however of course will make the rich richer without any risk, effort or investment and that is the reason why they are lying to you about this. The reason is greed, nothing more.
xxx/ellauri085.html on line 466: It works well for a small rich elite, but for the majority and more importantly for the national economy? Well it has never worked in the past why assume that it would work now? This is a con perpetuated by the wealthy elite to keep more of the money they earn and give less of it to the government. Concentrating wealth in the hands of a few is actually really really bad for the economy. Less of it circulates. The poor/middle classes tend to spend everything they get, they can't not, they just have less disposable income. It tends to go on food, rent and essentials. If they don't have enough money to spend because a greater slice of the pie is tied up in fewer hands they don't have as much to spend and less money circulates through the economy. That is bad. They don't squirrel it away in the Bahamas or Swiss bank accounts or spend it on a second Ferrari Testarossa. They don't have that luxury. The myth of trickle down economics was discredited years ago.
xxx/ellauri085.html on line 483: William Darity, a professor of public policy at Duke University, said it’s “nonsensical” to think that greater wealth for the rich translates to improved fortunes for everyone else.
xxx/ellauri085.html on line 485: “I have not seen anyone make a serious claim for a trickle-down effect with respect to wealth.”
xxx/ellauri085.html on line 491: The latest indicator that things are terribly out of whack came in a report last week from the Economic Policy Institute, which found that compensation for American chief executives increased by 940% from 1978 to 2018, while pay for the average worker rose by a miserable 12% over the same 40-year period.
xxx/ellauri085.html on line 492: Average pay for CEOs of the 350 biggest U.S. companies hit $17.2 million last year, the researchers found.
xxx/ellauri085.html on line 493: Put another way, compensation for CEOs is now 278 times greater than for ordinary workers. That’s a stratospherically larger income gap than the 20-to-1 ratio in 1965.
xxx/ellauri085.html on line 495: “This escalation of CEO compensation, and of executive compensation more generally, has fueled the growth of top 1% and top 0.1% incomes, leaving less of the fruits of economic growth for ordinary workers and widening the gap between very high earners and the bottom 90%,” the report concluded.
xxx/ellauri085.html on line 496: Much of the blame for the trickle-down lie goes to conservative economist Arthur Laffer, godfather of “supply-side” economics, a.k.a. “Reaganomics.” He argued, using an easy-to-understand graph — the Laffer curve — that as tax rates go down, government revenue goes up.
xxx/ellauri085.html on line 497: This, of course, is magical thinking. Yet it has served as the intellectual basis of virtually all Republican economic policies since the 1970s, and was the primary justification for the party’s most recent tax cuts for wealthy corporations and individuals.
xxx/ellauri085.html on line 503: As for the tax cuts, the Treasury Department reported last week that the U.S. budget deficit soared by 27% to $867 billion over the first 10 months of the fiscal year.
xxx/ellauri085.html on line 505: The deficit is projected to top $1 trillion for the entire fiscal year, which ends Sept. 30. The last time that happened was in the aftermath of the Great Recession.
xxx/ellauri085.html on line 507: On a smaller level, Republicans turned the state of Kansas into a laboratory for trickle-down economics, with the goal being to prove conclusively that if you aggressively cut taxes, the economy will rev like a mighty engine.
xxx/ellauri085.html on line 511: “Not being able to finance a quality education system and other priorities can lead to lower economic performance when tax revenues are too low,” he said. “At current tax rates, there’s no credible evidence that tax cuts pay for themselves.”
xxx/ellauri085.html on line 522: UC Berkeley’s Haas Institute for a Fair and Inclusive Society has some smarter suggestions:
xxx/ellauri085.html on line 528: Make the tax code more progressive, which is to say, have the tax burden fall more heavily on those who can afford it, particularly through a higher levy on capital gains.
xxx/ellauri085.html on line 532: From 1940 to 1980, the tax rate for the super-rich never dropped below 70%. For much of the 1950s, it was above 90% — although, like today, most rich people used a variety of techniques to lower their tax bills, such as tax shelters and offshore accounts.
xxx/ellauri085.html on line 534: For example, Trump, while enjoying the life of a jet-setting businessman, claimed $1.17 billion in losses from 1985 to 1994, which allowed him to skip income taxes for eight of those 10 years, according to IRS tax transcripts obtained by the New York Times.
xxx/ellauri085.html on line 543: President Trump sold his 2017 tax cuts as “rocket fuel” for the economy, arguing that freeing up money for the wealthy would allow them to hire more workers, pay better wages and invest more. The tax savings, in other words, would trickle down from the rich to everyone else.
xxx/ellauri085.html on line 545: But, just as many economists predicted, slashing individual, corporate and estate tax rates was mostly a windfall for big corporations and wealthy Americans. The Tax Cuts and Jobs Act did not pay for itself, failed to stimulate long-term growth and did not lead to sustained business investments.
xxx/ellauri085.html on line 547: According to one of the most comprehensive studies to date on tax cuts for the rich, this should come as no surprise. A London School of Economics report by David Hope and Julian Limberg examined five decades of tax cuts in 18 wealthy nations and found they consistently benefited the wealthy but had no meaningful effect on unemployment or economic growth.
xxx/ellauri085.html on line 551: While previous studies on the effects of taxing the rich have tended to focus on just one type of tax, “our measure combines all of these important taxes on the rich into one indicator,” Hope and Limberg said in an email. “This provides a more complete picture of taxes on the rich, but it also allows for comparisons across countries and over time.”
xxx/ellauri085.html on line 557: Their results appear in visual form below.
xxx/ellauri085.html on line 565: “In the last decade, especially with the pioneering work of Thomas Piketty and his co-authors, there has been a growing consensus that tax cuts for the rich lead to higher income inequality,” Hope and Limberg said. Piketty, a French economist, wrote “Capital in the Twenty-First Century,” a book on the growth of inequality in rich nations.
xxx/ellauri085.html on line 571: Hope and Limberg say their findings offer one clear pathway for policymakers looking to dig their way out of the financial hole created by the coronavirus crisis: Make the rich pay for it.
xxx/ellauri085.html on line 573: Though the pandemic cost tens of millions of Americans their jobs and sent the U.S. economy into a tailspin, many at the top of the income distribution have seen their wealth skyrocket. The nation’s 651 billionaires saw their net worth spike by more than $1 trillion during the first nine months of the pandemic, according to Americans for Tax Fairness, a liberal group advocating for higher taxes on the wealthy.
xxx/ellauri085.html on line 575: “We would argue that governments should not be unduly concerned that taxing the rich will harm their economies when deciding how to pay for the costs of COVID-19,” the study authors said via email.
xxx/ellauri085.html on line 577: Given the historically low tax burdens on the wealthy in the United States, their ability to pay for higher taxes has probably never been better.
xxx/ellauri085.html on line 585: At this point, unless we allow millions more immigrants into our country, thereby expanding the workforce, economic growth will be sluggish. There is plenty of wealth being created, but it is often in too few hands. Government spending generally has far less velocity due to more and more people having less disposable income. The elitists in the U.S. embarked on this globalist philosophy 30–40 years ago and there has been significant economic growth worldwide, but that has been at the expense of the American worker and to some degree our way of life. The introduction of massive amounts of consumer credit has only made things worse.
xxx/ellauri085.html on line 593: I would offer tremendous incentives for companies to make the products we use here and induce other countries to make their own products to keep their workers employed.
xxx/ellauri085.html on line 603: I would complete revamp our higher education system to a bunch of 2 year programs designed to teach skills. That would start much earlier, nearer the Junior year in high school, thereby positioning students to begin professional life much earlier. Potentially taking those skills into an actual internship program for two years where they would get paid a nominal amount, instead of paying large sums for college.
xxx/ellauri086.html on line 75: About Lindsfarne Gospels Bede explains how each of the four Evangelists was represented by their own symbol: Matthew was the man, representing the human Christ; Mark was the lion, symbolising the triumphant Christ of the Resurrection; Luke was the calf, symbolising the sacrificial victim of the Crucifixion; and John was the eagle, symbolising Christ's second coming. A collective term for the symbols of the four Evangelists is the Tetramorphs. Each of the four Evangelists is accompanied by their respective symbol in their miniature portraits in the manuscript. In these portraits, Matthew, Mark, and Luke are shown writing, while John looks straight ahead at the reader holding his scroll. The Evangelists also represent the dual nature of Christ. Mark and John are shown as young men, symbolising the divine nature of Christ, and Matthew and Luke appear older and bearded, representing Christ's mortal nature.
xxx/ellauri086.html on line 83: ONAN, as almost everybody knows, was killed by God for the heinous crime of "spilling his seed upon the ground". This, throughout history, has associated him with masturbation, beginning with the writings of Clement of Alexandria. And I agree, that when DFW mentions O.N.A.N., that connotation is implied. But that's not why God was mad at Onan. If you go read the whole sordid story in Genesis 38: when God killed Onan's brother, for reasons which are a bit obscure, leaving his widow childless, it was the custom that Onan was required to marry her and father a child upon her. This child would legally be his brother's. This was known as Levirate marriage. Onan didn't want any children who weren't legally his, so Onan "went in" to his brother's wife but pulled out early and "spilled his seed on the ground". So Onan's real sin was refusing to Consumate his Levirate Marriage. Now, once God whacked Onan, his widow had to wait for his remaining brother to grow up. But she got tired of waiting and put on a veil(!!!!) and tricked Onan's father into having sex with her. So a painting of the "Consummation of the Levirates" might be Onan's father banging his sons' wife....
xxx/ellauri086.html on line 215:
Is it okay for a Christian to swear? What about euphemisms?
xxx/ellauri086.html on line 230: Smoking is not expressly forbidden anywhere in the Bible. There is a veritable who’s who list of Christians who smoked. One of the greatest preachers and evangelists of the 19th century loved his cigars. He was Charles Spurgeon. Other famous Christians who smoked or still do are J.R.R. Tolkien, C.S. Lewis, Chuck Colson, Johann Sebastian Bach, Billy Graham, and Jerry Farwell (although the last two quit in their latter years). This article has addressed all types of tobacco: cigarettes, pipe, cigar, snuff, and chewing tobacco. Come to think of it, all these famous Christians are dead. Put that in your pipe and smoke.
xxx/ellauri086.html on line 234: The same questions could be asked about drinking beer, or wine, or eating pork, or…the list goes on. The fact is that it is a fallen world and that there are no perfect Christians. None are perfect but they are forgiven. Even eating pork is forgiven although it is expressly forbidden in the Word. Pig breeders bleed horses and mainline the blood into pigs to get them into heat in unison. Jesus sent a bunch of demons into a flock of pigs who ran into lake Kinnereth and drowned. It was a-okay, because it was him that did it. Why the demons begged to be allowed to enter the swine is unclear from the account.
xxx/ellauri086.html on line 238: The Bible is pretty silent about tattoos. Search any concordance and you will not find restrictions on abortions, on gambling, or on tattoos. So how do we know whether a thing is sin or not if the Bible is silent on a particular issue? Is it a sin to have a tattoo according to biblical principles? What about a Christian symbol like a cross for a tattoo? Surely that would be acceptable wouldn’t it?
xxx/ellauri086.html on line 240: There are many gray areas in a Christian’s life. In this respect, Islam is better, it has a rule for every contingency.
xxx/ellauri086.html on line 242: There actually are some references on tattoos in Leviticus 19:28: “Do not cut your bodies for the dead or put tattoo marks on yourselves. I am the LORD." But what about tattoos for the living? A tattoo saying "I am the LORD?" Swearing not falsely but truly? Oh, this is really a can of worms.
xxx/ellauri086.html on line 410: Despite being recognized as a novelist on an international scale, Ferrante has kept her identity secret since the 1992 publication of her first novel. Speculation as to her true identity has been rife, and several theories, based on information Ferrante has given in interviews as well as analysis drawn from the content of her novels, have been put forth.
xxx/ellauri086.html on line 418: In September 2017, a team of scholars, computer scientists, philologists and linguists at the University of Padua analyzed 150 novels written in Italian by 40 different authors, including seven books by Elena Ferrante, but none by Raja. Based on analysis using several authorship attribution models, they concluded that Anita Raja's husband, author and journalist Domenico Starnone, is the probable author of the Ferrante novels. Raja has worked for E/O Publishing as copy editor and has been editing Starnone's books for years.
xxx/ellauri086.html on line 454: Henry: Now, wait! Now, wait! "That clearly indicates that she is foreign.
xxx/ellauri086.html on line 472: You'd think they'd never seen a lady before. Professor Higgins, For your glorious victory!
xxx/ellauri086.html on line 482: Henry: Thank Heavens for Zoltán Karpáthy. This evening, sir, you did it! You did it! You did it!
xxx/ellauri086.html on line 483: If it hadn't been for him I would have died of boredom. We know that we have said it,
xxx/ellauri086.html on line 511: The west-side story here, reduced to its elements: “Manhattan” is a movie about a five-foot middle-aged Jew who beds a sweet 17-year-old girl, breaks her heart when he leaves her for someone else and only comes crawling back when he gets dumped. It is not simply that so many of us were so besotted with the film for so long; it’s that we were perfectly content to look and see the small tits and the virgin butt. The problem was an addiction to “the self-gratifying view,’’ Mr. Allen suggested - having made another movie about how he relentlessly does what he pleases. Butt on fire. Joey Buttafuoco quickly became an object of derision, the butt of the joke instead of Allen.
xxx/ellauri086.html on line 515: "Vitas Gerulaitis was a firebrand. Fined Ł1,250 in 1978 for indulging
xxx/ellauri086.html on line 556: Massamielenosoitus kansalaisten torilla. Sadat ihmiset osoittivat lauantaina mieltään Tukholmassa Ruotsin koronarajoituksia vastaan. Tapahtuma yltyi osin väkivaltaiseksi, ja kuusi poliisia loukkaantui. Niille tuli paha mieli. Ne murjottavat siitä vieläkin. Kazovat kenkiinsä ja pyörittävät venelakkeja. Visst lite dålig stämning där. Lopulta virkavalta joutui hajottamaan luvattoman mielenosoituksen. Päävastuussa oli kuitenkin kiistanalainen Frihet Sverige (”Ruotsin vapaus”) -ryhmittymä ja etenkin sen kolme johtohahmoa: Mikael Nordfors, Maneka Helleberg ja Filip Sjöström.
xxx/ellauri086.html on line 558: Frihet Sverigen puheenjohtaja on lääkäri Mikael Nordfors, joka ei ole kohun keskellä ensimmäistä kertaa. Anaalitohtori ja sen näkyjä näkevä tytär johtavat Ruozin koronatoimien vastaista rintamaa. Tohtori hoiti potilaiden vaivoja hieromalla niiden peräreikiä. Viranomaiset ovat ottaneet siltä pois lääkärinoikeudet. Mutta ei potilaita eikä kannattajia. Tohtori hieroo koronapotilaiden peräaukkoja ja tytär kazoo perään nähden suoran reitin valoisampaan tulevaisuuteen.
xxx/ellauri086.html on line 579:
"But I don't hold with the idea that to understand all is to forgive all; you follow that and the first thing you know you're sentimental over murderers and rapists and kidnappers and forgetting their victims. That's wrong. I'll weep over rich kids, not over space aliens who are hungry too. If there were some way to drown criminals at birth, I'd take my turn as executioner. Let space aliens drink them from a tin like Campbell soup."
xxx/ellauri086.html on line 596: Write a letter to the future: set goals for yourself, make a prediction about the world. Envision the future, and then make it happen. FutureMe has been delivering letters to the future for millions of people since 2002.
xxx/ellauri086.html on line 597: "I love this. I've sent myself 5 letters so far and every year it's a surprise. Because I forget so easily. It turns into such a deep reflective process, that I usually weep and laugh while I write." - Margaret Member since 2011.
xxx/ellauri086.html on line 600: Our Time Travel machine took a wrong turn - turn back before it's too late!
xxx/ellauri086.html on line 608: "The Purloined Letter" is a short story by American author Edgar Allan Poe. It is the third of his three detective stories featuring the fictional C. Auguste Dupin, the other two being "The Murders in the Rue Morgue" and "The Mystery of Marie Rogêt". These stories are considered to be important early forerunners of the modern detective story. It first appeared in the literary annual The Gift for 1845 (1844) and soon was reprinted in numerous journals and newspapers.
xxx/ellauri086.html on line 613: A letter from the queen's lover has been stolen from her boudoir by the unscrupulous Minister D—. D— was in the room, saw the letter, and switched it for a letter of no importance. He has been blackmailing the queen.
xxx/ellauri086.html on line 617: The contents of the letter have not been revealed, as this would have led to certain circumstances that have not arisen. Therefore, Minister D— still has the letter in his possession.
xxx/ellauri086.html on line 619: The ability to produce the letter at a moment's notice is almost as important as actual possession of the letter. Therefore, he must have the letter close at hand.
xxx/ellauri086.html on line 625: Alone together, the narrator asks Dupin how he found the letter. Dupin explains the Paris police are competent within their limitations, but have underestimated with whom they are dealing. The prefect mistakes the Minister D— for a fool because he is a poet. (Siis kumpi on? Perfekti vai ministeri Dee? No Poe on ainakin, senhän sanoo nimikin, Poe-t. Ja hölmökin se on.) For example, Dupin explains how an eight-year-old boy made a small fortune from his friends at a game called Odds and Evens. The boy had determined the intelligence of his opponents and played upon that to interpret their next move. Tästä aiheesta on valtava amer. kirjallisuus, koskien vangin dilemman toistoja. He explains that D— knew the police detectives would have assumed that the blackmailer would have concealed the letter in an elaborate hiding place, and thus hid it in plain sight.
xxx/ellauri086.html on line 630: Dupin says he had visited the minister at his hotel. Complaining of weak eyes he wore a pair of green spectacles, the true purpose of which was to disguise his eyes as he searched for the letter. In a cheap card rack hanging from a dirty ribbon, he saw a half-torn letter and recognized it as the letter of the story's title. Striking up a conversation with D— about a subject in which the minister is interested, Dupin examined the letter more closely. It did not resemble the letter the prefect described so minutely; the writing was different, and it was sealed not with the "ducal arms" of the S— family, but with D—'s monogram. Dupin noticed that the paper was chafed as if the stiff paper was first rolled one way and then another. Dupin concluded that D— wrote a new address on the reverse of the stolen one, re-folded it the opposite way and sealed it with his own seal.
xxx/ellauri086.html on line 632: Dupin left a snuff box behind as an excuse to return the next day. Resuming the same conversation they had begun the previous day, D— was startled by a gunshot in the street. While he went to investigate, Dupin switched D—'s letter for a duplicate.
xxx/ellauri086.html on line 672: In Puritan Boston, Massachusetts, a crowd gathers to witness the punishment of Hester Prynne, a young woman who has given birth to a baby of unknown parentage. Her sentence required her to stand on the scaffold for three hours, exposed to public humiliation, and to wear the scarlet "A" for the rest of her life. As Hester approaches the scaffold, many of the women in the crowd are angered by her beauty and quiet dignity. When demanded and cajoled to name the father of her child, Hester refuses.
xxx/ellauri086.html on line 676: The Reverend John Wilson and the minister of Hester's church, Arthur Dimmesdale, question her, but she refuses to name her lover. After she returns to her prison cell, the jailer brings in Chillingworth, now a physician, to calm Hester and her child with his roots and herbs. He and Hester have an open conversation regarding their marriage and the fact that they were both in the wrong. Her lover, however, is another matter and he demands to know who it is; Hester refuses to divulge such information. He accepts this, stating that he will find out anyway, and forces her to conceal that he is her husband. If she ever reveals him, he warns her, he will destroy the child's father. Hester agrees to Chillingworth's terms although she suspects she will regret it.
xxx/ellauri086.html on line 678: Following her release from prison, Hester settles in a cottage at the edge of town and earns a meager living with her needlework, which is of extraordinary quality. She lives a quiet, somber life with her daughter, Pearl, and performs acts of charity for the poor. She is troubled by her daughter´s unusual fascination with the scarlet "A". The shunning of Hester also extends to Pearl, who has no playmates or friends except her mother. As she grows older, Pearl becomes capricious and unruly. Her conduct starts rumors, and, not surprisingly, the church members suggest Pearl be taken away from Hester.
xxx/ellauri086.html on line 686: Several days later, Hester meets Dimmesdale in the forest and tells him of her husband and his desire for revenge. She convinces Dimmesdale to leave Boston in secret on a ship to Europe where they can start life anew. Inspired by this plan, the minister seems to gain new energy. On Election Day, Dimmesdale gives one of his most inspired sermons. But as the procession leaves the church, Dimmesdale climbs upon the scaffold and confesses his sin, dying in Hester´s arms. Later, most witnesses swear that they saw a stigma in the form of a scarlet "A" upon his chest, although some deny this statement. Chillingworth, losing his will for revenge, dies shortly thereafter and leaves Pearl a substantial inheritance.
xxx/ellauri086.html on line 698: He was born in 1804 in Salem, Massachusetts, to Nathaniel Hathorne and the former Elizabeth Clarke Manning. His ancestors include John Hathorne, the only judge from the Salem witch trials who never repented his involvement.
Paskiaisten sukua kuten Pynchonkin. xxx/ellauri086.html on line 700: He worked at the Boston Custom House and joined Brook Farm, a transcendentalist community, before marrying Peabody in 1842. The couple moved to The Old Manse in Concord, Massachusetts, later moving to Salem, the Berkshires, then to The Wayside in Concord. The Scarlet Letter was published in 1850, followed by a succession of other novels. A political appointment as consul took Hawthorne and family to Europe before their return to Concord in 1860.
xxx/ellauri086.html on line 708: Elmer Kennedy-Andrews remarks that Hawthorne in "The Custom-house" sets the context for his story and "tells us about ´romance´, which is his preferred generic term to describe The Scarlet Letter, as his subtitle for the book – ´A Romance´ – would indicate." In this introduction, Hawthorne describes a space between materialism and "dreaminess" that he calls "a neutral territory, somewhere between the real world and fairy-land, where the Actual and the Imaginary may meet, and each imbues itself with nature of the other". This combination of "dreaminess" and realism gave the author space to explore major themes.
xxx/ellauri086.html on line 774: Over many a quaint and curious volume of forgotten lore— niitä näitä, opuxia luin paxuja ja kirjavia.
xxx/ellauri086.html on line 783: From my books surcease of sorrow—sorrow for the lost Lenore— Kirjoista hain helpotusta Ellinooran muistelusta,
xxx/ellauri086.html on line 785: Nameless here for evermore. poissa on sen hurlumhei.
xxx/ellauri086.html on line 788: Thrilled me—filled me with fantastic terrors never felt before; pelotti mua hurjasti, käyköhän mun kurjasti?
xxx/ellauri086.html on line 795: “Sir,” said I, “or Madam, truly your forgiveness I implore; Hyvä herra, rouva, mikälie, sisään sieltä piruvie,
xxx/ellauri086.html on line 802: Doubting, dreaming dreams no mortal ever dared to dream before; Kuvittelin kaikenlaista taivaallista sekä maista,
xxx/ellauri086.html on line 809: Soon again I heard a tapping somewhat louder than before. Kohta kuului rapina, vähän kovempi jo kapina.
xxx/ellauri086.html on line 839: Till I scarcely more than muttered “Other friends have flown before— Kunnes mä sit sanoin näin izexeni mimittäin:
xxx/ellauri086.html on line 840: On the morrow he will leave me, as my Hopes have flown before.” Aamulla kai säkin lähdet kuin mun muutkin johtotähdet.
xxx/ellauri086.html on line 868: Quaff, oh quaff this kind nepenthe and forget this lost Lenore!” helpotusta suolan janoon et palaa mieli Nooran panoon!
xxx/ellauri086.html on line 889: Take thy beak from out my heart, and take thy form from off my door!” Nokka pois mun sielusta tai tartun sua nielusta!
xxx/ellauri086.html on line 901: Poe describes his method in writing "The Raven" in the essay "The Philosophy of Composition", and he claims to have strictly followed this method. It has been questioned whether he really followed this system, however. T. S. Eliot said: "It is difficult for us to read that essay without reflecting that if Poe plotted out his poem with such calculation, he might have taken a little more pains over it: the result hardly does credit to the method."
xxx/ellauri086.html on line 903: "The Philosophy of Composition" is Edgar Allan Poe's theory about how good writers write when they write well. He concludes that length, "unity of effect" and a logical method are important considerations for good writing. He also makes the assertion that "the death... of a beautiful woman" is "unquestionably the most poetical topic in the world". Poe uses the composition of his own poem "The Raven" as an example. The essay first appeared in the April 1846 issue of Graham's Magazine. It is uncertain if it is an authentic portrayal of Poe's own method.
xxx/ellauri086.html on line 907: Poe believed that all literary works should be short. He writes, "[...] there is a distinct limit, as regards length, to all works of literary art — the limit of a single sitting [...]" He especially emphasized this "rule" with regards to poetry, but also noted that the short story is superior to the novel for this reason.
xxx/ellauri086.html on line 919: The essay states Poe's conviction that a work of fiction should be written only after the author has decided how it is to end and which emotional response, or "effect", he wishes to create, commonly known as the "unity of effect". Once this effect has been determined, the writer should decide all other matters pertaining to the composition of the work, including tone, theme, setting, characters, conflict, and plot. In this case, Poe logically decides on "the death... of a beautiful woman" as it "is unquestionably the most poetical topic in the world, and equally is it beyond doubt that the lips best suited for such topic are those of a bereaved lover." Some commentators have taken this to imply that pure poetry can only be attained by the eradication of female beauty. Biographers and critics have often suggested that Poe's obsession with this theme stems from the repeated loss of women throughout his life, including his mother Eliza Poe, his foster mother Frances Allan and, later, his wife Virginia.
xxx/ellauri086.html on line 925: In the essay, Poe traces the logical progression of his creation of "The Raven" as an attempt to compose "a poem that should suit at once the popular and the critical taste." He claims that he considered every aspect of the poem. For example, he purposely set the poem on a tempestuous evening, causing the raven to seek shelter. He purposefully chose a pallid bust to contrast with the dark plume of the bird. The bust was of Pallas in order to evoke the notion of scholar, to match with the presumed student narrator poring over his "volume[s] of forgotten lore." No aspect of the poem was an accident, he claims, but is based on total control by the author.
xxx/ellauri086.html on line 927: Even the term "Nevermore," he says, is based on logic following the "unity of effect." The sounds in the vowels in particular, he writes, have more meaning than the definition of the word itself. He had previously used words like "Lenore" for the same effect. The raven itself, Poe says, is meant to symbolize Mournful and Never-ending Remembrance. This may imply an autobiographical significance to the poem, alluding to the many people in Poe's life who had died.
xxx/ellauri086.html on line 929: George Rex Graham, a friend and former employer of Poe, declined Poe's offer to be the first to print "The Raven". Graham said he did not like the poem but offered $15 as a charity. Graham made up for his poor decision by publishing "The Philosophy of Composition" in the April 1846 issue of Graham's American Monthly Magazine of Literature and Art. Another act of charity.
xxx/ellauri087.html on line 154: Buy one for two!
xxx/ellauri087.html on line 155: Special price for you!
xxx/ellauri087.html on line 164: Like many time before
xxx/ellauri087.html on line 334: Milton Friedman (/ˈfriːdmən/; July 31, 1912 – November 16, 2006) was an American economist who received the 1976 Nobel Memorial Prize in Economic Sciences for his research on consumption analysis, monetary history and theory and the complexity of stabilization policy. With George Stigler and other jews, Friedman was among the intellectual leaders of the Chicago school of economics, a neoclassical school of economic thought associated with the work of the faculty at the University of Chicago that rejected Keynesianism in favor of monetarism until the mid-1970s, when it turned to new classical macroeconomics heavily based on the concept of rational expectations.
xxx/ellauri087.html on line 336: He specialized in mathematics and economics, and became influenced by two economics professors, Arthur F. Burns and Homer Jones, who convinced him that printing more money could help end the Great Depression. Friedman met his future wife, economist Rose Director, while at the University of Chicago. Good name. Milton got a doctorate rather late, in 1946, counting the income of typical Jewish professions. His "consumption function", unlike Keynes, took into account that households overspend on the basis of their felt class membership and optimistic income expectations. Good news for supply side economics.
xxx/ellauri087.html on line 338: Milton Friedman's's book Capitalism and Freedom eventually brought him popular acclaim. Published by the University of Chicago in 1962, it has sold over half a million copies and has been translated into 18 different languages, no small feat for a popular book on the subject of economics. In the book, he argues for a classically liberal society where free markets solve problems of efficiency, enriching rich in the United Stoates as a side effect. He argues for free markets on the basis of hebrew pragmatism and philosophy. He concludes the book with an argument that most of America’s successes are due to the free market and private enterprise, while most of its greatest failures are due to government intervention. George W. Bush got the point and let private enterprises be jailkeepers and fight the second Iraq war. Welcome back to the 19th century and before.
xxx/ellauri087.html on line 340: Milton Friedman believed that Social Security benefits were the genesis of the welfare state and dependency on government handouts. He advocated the replacement of all welfare programs in America with a negative income tax (effectively a universal basic income, or handouts to the poor) because he did not believe that "society" (the rich) would distribute resources evenly enough for all people to earn a living. Let the destitute have a pittance though they don't deserve it. If they choose to spend it all on drugs that's their choice.
xxx/ellauri087.html on line 342: Friedman was an idiosyncratic figure who would be hard to pigeonhole in the current political spectrum, he kinda drops off on the ultraviolet side. He inspired the conservative movement, but was against any discrimination against gay people, in addition to being an agnostic. He was a libertarian who advocated for a progressive income tax system that even went into the negative to ensure that everyone could, at the very least, meet their basic needs. Elon Musk is all for basic income too. But he also wants to send a Tesla to deep space as a token of esteem to alien intelligence. With a piece of cardboard inside the windshield spelling HUMAN. To sum up, Freedman and Musk are both East European emigrants, Elon is not a jew, and Milton was not gay, although a funny guy.
xxx/ellauri087.html on line 344: October 9, 1998. San Francisco-The Biotic Baking Brigade (BBB) struck another blow against globalization when one of its operatives threw a pie in the face of neoliberal economist Milton Friedman at a conference he organized on the privatization of public education. The incident occurred tonight at approximately 6:30 PM, immediately before former Secretary of State (under President Reagan) George Schultz was to deliver the keynote address to the conference titled, "School Choice and Corporate America."
xxx/ellauri087.html on line 396: Love you ten years before the Flood: 10v ennen tuhotulvaa: jo ennen vedenpaisumusta;
xxx/ellauri087.html on line 413: And yonder all before us lye Sen tuolla puolen meitä odottaa ja edessämme aukeaa
xxx/ellauri087.html on line 424: Now therefore, while the youthful hew Siispä nyt kun nuori hipiäsi vielä Siis nyt kun kasteen hohto tällä
xxx/ellauri087.html on line 448: To His Coy Mistress" is a metaphysical poem written by the English author and politician Andrew Marvell (1621–1678) either during or just before the English Interregnum (1649–60). It was published posthumously in 1681. This poem is considered one of Marvell's finest and is possibly the best recognised carpe diem poem in English. Although the date of its composition is not known, it may have been written in the early 1650s. At that time, Marvell was serving as a tutor to the daughter of the retired commander of the New Model Army, Sir Thomas Fairfax, fucking her like a rabbit when Papa looked the other way.
xxx/ellauri087.html on line 454: Many authors have borrowed the phrase "World enough and time" from the poem's opening line to use in their book title or inside. The most famous is Robert Penn Warren's 1950 novel World Enough and Time: A Romantic Novel, about murder in early-19th-century Kentucky. (WTF,? bet Ernest Heminway's booklet Farewell for Arms (p. 129) is famouser.) With variations, it has also been used for books on the philosophy of physics (World Enough and Space-Time: Absolute versus Relational Theories of Space and Time), geopolitics (World Enough and Time: Successful Strategies for Resource Management), a science-fiction collection (Worlds Enough & Time: Five Tales of Speculative Fiction), and a biography of the poet (World Enough and Time: The Life of Andrew Marvell). The phrase is used as a title chapter in Andreas Wagner's pop science book on the origin of variation in organisms, "Arrival of the Fittest". The verse serves as an epigraph to Mimesis, literary critic Erich Auerbach's most famous book. It is also the title of an episode of Big Finnish Productions's The Diary of River Song series 2, and of part 1 of Doctor Who's Series 10 finale. It is the title of a Star Trek New Voyages fan episode where George Takei reprises his role as Sulu after being lost in a rift in time. The title of Robert A. Heinlein's 1973 novel Time Enough for Love also echoes this line.
xxx/ellauri087.html on line 456: Further in the field of science fiction, Ursula K. Le Guin wrote a Hugo-nominated short story whose title, "Vaster than Empires and More Slow", is taken from the poem. Ian Watson notes the debt of this story to Marvell, "whose complex and allusive poems are of a later form of pastoral to that which I shall refer, and, like Marvell, Le Guin's nature references are, as I want to argue, "pastoral" in a much more fundamental and interesting way than this simplistic use of the term." There are other allusions to the poem in the field of Fantasy and Science Fiction: the first book of James Kahn's "New World Series" is titled "World Enough, and Time"; the third book of Joe Haldeman's "Worlds" trilogy is titled "Worlds Enough and Time"; and Peter S. Beagle's novel A Fine and Private Place about a love affair between two ghosts in a graveyard. The latter phrase has been widely used as a euphemism for the grave, and has formed the title of several mystery novels.
xxx/ellauri087.html on line 459: Terry Pratchett opens his poem An Ode to Multiple Universes with "I do have worlds enough and time / to spare an hour to find a rhyme / to take a week to pen an article / a day to find a rhyme for ‘particle’."
xxx/ellauri087.html on line 461: The phrase "there will be time" occurs repeatedly in a section of T. S. Eliot's "The Love Song of J. Alfred Prufrock" (1915), and is often said to be an allusion to Marvell's poem. Prufrock says that there will be time "for the yellow smoke that slides along the street", time "to murder and create", and time "for a hundred indecisions ... Before the taking of a toast and tea". As Eliot's hero is, in fact, putting off romance and consummation, he is (falsely) answering Marvell's speaker.
xxx/ellauri087.html on line 469: The same line appears in full in the opening minutes of Michael Powell and Emeric Pressburger's A Matter of Life and Death (1946), spoken by the protagonist, pilot and poet Peter Carter: 'But at my back I always hear / Time's wingéd chariot hurrying near; And yonder all before us lie / Deserts of vast eternity. Andy Marvell, What a marvel'.
xxx/ellauri087.html on line 480: The line "I would Love you ten years before the Flood, And you should, if you please, refuse Till the conversion of the Jews. My vegetable love should grow Vaster than empires, and more slow." Is used as the preamble to part three of Greg Bear's Nebula award winning novel Moving Mars.
xxx/ellauri087.html on line 489: A Time for Everything xxx/ellauri087.html on line 491: 3 There is a time for everything,
xxx/ellauri087.html on line 492: and a season for every activity under the heavens:
xxx/ellauri087.html on line 513: a time for war and a time for peace.
xxx/ellauri087.html on line 520: Suomalaisen nenäsumuterokotteen pitäisi olla valtakunnallinen ykkösasia, sanoo sarjayrittäjä Jyri Engeström, jonka vajaa vuosi sitten perustama yhtiö hoitaa massarokotuksia Kaliforniassa.
xxx/ellauri087.html on line 561: Knievel, who died last November aged 69, liked to boast of his chequered past, claiming to have been a safecracker and bank robber before becoming the world’s best-known motorcycle stuntman. He even spent six months in jail at the height of his career in 1977 for attacking with a baseball bat the author of a book about him to which he took exception.
xxx/ellauri087.html on line 562: As an insurance salesman he sold 120 policies to inmates at an insane asylum. He robbed the Czechoslovakian Olympic ice hockey team of money they were to be paid for an exhibition game and allegedly once tried to blast his way into the Butte County courthouse with dynamite.
xxx/ellauri087.html on line 563: In 1986 he was arrested for soliciting an undercover policewoman for immoral purposes. In 1995 he was charged with battering his girlfriend Krystal Kennedy after leaving his wife of 35 years. Kennedy declined to testify against Knievel, however, and later married him.
xxx/ellauri087.html on line 565: In 1999 he was arrested in California for carrying guns and knives in his car and sentenced to community service. He was also pursued for $21million in unpaid taxes.
xxx/ellauri087.html on line 567: He had been in failing health for many years before his death, suffering two strokes, diabetes and the incurable lung disease pulmonary fibrosis. In 1999 he had a liver transplant. As he neared death, Knievel hinted at the dark secrets which remained locked in his heart.
xxx/ellauri087.html on line 577: [7.3. 9.01] Bo Egov: Lookin out for nro 1
xxx/ellauri087.html on line 618: Elsewhere CHAT has been defined as "a cross-disciplinary framework for studying how humans purposefully transform natural and social reality, including themselves, as an ongoing culturally and historically situated, materially and socially mediated process". Core ideas are: 1) humans act collectively, learn by doing, and communicate in and via their actions; 2) humans make, employ, and adapt tools of all kinds to learn and communicate; and 3) community is central to the process of making and interpreting meaning – and thus to all forms of learning, communicating, and acting.
xxx/ellauri087.html on line 620: The term CHAT was coined by Michael Cole and popularized by Yrjö Engeström to promote the unity of what, by the 1990s, had become a variety of currents harking back to Vygotsky's work. Engeström's now famous diagram, or basic activity triangle, – (which adds rules/norms, intersubjective community relations, and division of labor, as well as multiple activity systems sharing an object) – has become the principal third-generation model among the research community for analysing individuals and groups. Engeström summarizes the current state of CHAT with five principles:
xxx/ellauri087.html on line 626: Historicity: activity systems take shape and get transformed over long stretches of time. Potentials and problems can only be understood against the background of their own histories.
xxx/ellauri087.html on line 628: Activity Systems' possibility for expansive transformation (cycles of qualitative transformation): when object and motive are reconceptualized a radically wider horizon opens up.
xxx/ellauri087.html on line 633: – Välit äitipuoleen jäivät pysyvästi kylmiksi, ja etäännyin siinä samalla myös isästä. Oikeastaan suhteemme lämpeni uudelleen vasta sitten, kun isä oli jo ikämies ja tuli joksikin aikaa asumaan perheeni luokse Kaliforniaan. Isällä ja Anna-Liisalla synkkas heti hienosti.
xxx/ellauri087.html on line 637: 80-luvulla väitöskirjaa viimeistellessään Yrjö alkoi taas turhautua. Vastarannankiisken uranäkymät tuntuivat ahtailta, vaikka elämä oli muuten mallillaan. Samalta alalta oli löytynyt fiksu vaimo Ritva Engeström. Lapsia oli siunaantunut kaksi. ”Muistan sen varsin onnellisena aikana.” Vapaan kasvatuksen ansiota tai ei, kumpikin poika on päässyt toteuttamaan itseään maailmalla. Jyri Engeström, 40, on maineikas teknologia-yrittäjä ja somepioneeri. Räjäyttelee Kaliforniassa ja Länsi-Käpylässä siiliasemia. Tatu Engeström, 34, jatkaa sukuperinteitä kuvataiteilijana. Senkään työt ei käy kaupaxi.
xxx/ellauri087.html on line 641: Yrjön omat pojat eivät olleet eron suhteen yhtä armeliaita. Välirikko kesti aikansa – ja teki kipeää. Nyt Yrjö osaa jo arvostaa sitä, että pojat olivat niin vahvasti äitinsä puolella. Italialainen äitipuoli on jo ollutta ja mennyttä. Yrjö haahuilee yxixensä Sipoon mökissä. Vilkuilee välillä vitriinin rakkaushyllyä. No ei vaitiskaan. Yrjön uudesta liitosta syntynyt Jurij Enzo on nyt 12 eipäskun 15-vuotias. Ykä on vanha ukko jo, pushing eighty, parhaassa covid-rokoteiässä. Edellisen lukuvuoden poika kävi koulua USA:ssa, kun vanhemmat vierailivat Kalifornian yliopistossa Berkeleyssa. Se oli siis 2017, samana vuonna kuin Sammeli pääsi rantaan haudan lepoon, oltuaan vuoden päivät pahvilaatikossa vitriinin päällä rakkaushyllyllä.
xxx/ellauri091.html on line 285: Gerhart (Johann Robert) Hauptmann (1862-1946: prominent German dramatist of the early 20th century. Hauptmann won the Nobel Prize for Literature in 1912. His naturalistic plays are still frequently performed. Hauptmann's best-known works include The Weavers (1893), a humanist drama of a rebellion against the mechanisms of the Industrial Revolution, and Hannele (1884), about the conflict between reality and fantasy.
xxx/ellauri091.html on line 294: Die versunkene Glocke (1897), a symbolic story of a master bell founder and his struggle as an artist, has been one of Hauptmann's most popular plays. After this Hauptmann wrote the tragedies Fuhrmann Henschel (1899), Michael Kramer (1900), and Rose Bernd (1903). These works also reflected the personal turmoil Hauptmann was then in he had fallen for a fourteen-year-old girl, a promising violinist Margarete Marschalk. She was the opposite of his wife, interested in his work, and in such outdoor sports as hiking, ice-skating, andf skiing. After Hauptmann wife found out about her rival, she moved with the children to Dresden. Hauptmann had a son, Benvenuto, with Margarete, and in 1904, after a long period of agonising thought, Hauptmann divorced Marie and married Margarete. However, a year later he met a sixteen-year-old actress, Ida Orloff, who became a new object of his obsession. Hauptmann described her in his letters as a moth flirting with flames, as a bewitching Siren, as a mermaid, and as a cruel spider.
xxx/ellauri091.html on line 298: From 1883 to 1884 Hauptmann studied art in Rome and wrote a romantic poem based on the myth of Prometheus. Ill health forced him to return to Germany. In 1885 he married Marie Thienemann; they had four children. Marie Thienemann was a beautiful, rich heiress, whom he had met in 1881, and who supported him through the four years of their engagement. Hauptmann settled with Marie in Berlin. She admired her husband, but did not much understand literature and was devastated when Gerhart's attention strayed. However, her wealth gave him the freedom to start his career as a writer.
xxx/ellauri091.html on line 302: Throughout the Nazi regime, Hauptmann remained in Germany, which Goebbels used as a propaganda tool, claiming that he had made his peace with the Nazis. The Third Reich refused to allow him to receive the Schiller Prize, for which he was almost continuously recommended. A complete seventeen- volume edition of his works came out in 1942. Hauptmann died on June 6 1946 of pneumonia, at his home in Agnetendorf. His last work, the unfinished Der neue Christophorus, was again a story of suffering humanity.
xxx/ellauri091.html on line 308: In scramble competition resources are limited, which may lead to group member starvation. Contest competition is often the result of aggressive social domains, including hierarchies or social chains. Conversely, scramble competition is what occurs by accident when competitors naturally want the same resources. These two forms of competition can be interwoven into one another. Some researchers have noted parallels between intraspecific behaviors of competition and cooperation. These two processes can be evolutionarily adopted and they can also be accidental, which makes sense given the aggressive competition and collaborative cooperation aspects of social behavior in humans and animals. To date, few studies have looked at the interplay between contest and scramble competition, despite the fact that they do not occur in isolation. There appears to be little understanding of the interface between contest competition and scramble competition in insects. Much research still needs to be conducted concerning the overlap of contest and scramble competition systems. Contests can arise within a scramble competition system and conversely, scramble competition "may play a role in a system characterized by interference".
xxx/ellauri091.html on line 327: In politics, left refers to people and groups that have liberal views. That generally means they support progressive reforms, especially those seeking greater social and economic equality. The far left is often used for what is considered more extreme, revolutionary views, such as communism and socialism. Collectively, people and groups, as well as the positions they hold, are referred to as the Left or the left wing. What does right mean?
xxx/ellauri091.html on line 330: The far right is often used for more extreme, nationalistic viewpoints, including fascism and some oppressive ideologies. People and groups, as well as their positions, are collectively referred to as the Right or the right wing.
xxx/ellauri091.html on line 332: The origin of the political left and right in politics do actually have to with the physical directions, left and right. Time for a history lesson.
xxx/ellauri091.html on line 333: Left and right originally referred seating positions in the 1789 French National Assembly, the parliament France formed after the French Revolution.
xxx/ellauri091.html on line 336: Overall, we rate The New Yorker Left Biased based on story selection and editorial position that favors the left and High for factual reporting due to proper sourcing and a clean fact check record.
xxx/ellauri091.html on line 340: The New Yorker is published by Condé Nasty Inc. and is a subsidiary of Advance Publications. S.I. Newhouse acquired The New Yorker in 1985 for “$200 a share for the magazine’s common stock, an investment of about $142 million.” The Newhouse family owns Advance Publications and currently, the third and fourth generations of the Newhouse family is involved in the management. For details about the Newhouse family click here. The New Yorker, Vogue, Vanity Fair, Gentlemen’s Quarterly (GQ), Architectural Digest (AD), Condé Nast Traveler, and Wired are all published by Conde Nasty.
xxx/ellauri091.html on line 349: Please take into account this chart is from an American Perspective and may not align with all countries. And now for some ---
xxx/ellauri091.html on line 353: Left: Collectivism: Community over the individual. Equality, environmental protection, expanded educational opportunities, social safety nets for those who need them.
xxx/ellauri091.html on line 383: Left: Favors laws such as background checks or waiting periods before buying a gun; banning certain high capacity weapons to prevent mass shootings.
xxx/ellauri091.html on line 387: Left: Most support universal healthcare; strong support of government involvement in healthcare, including Medicare and Medicaid. Generally, support the Affordable Care Act. Many believe healthcare is a human right.
xxx/ellauri091.html on line 388: Right: Believe private companies can provide healthcare services more efficiently than government-run programs. Oppose the Affordable Care Act. Insurance companies can choose what to cover and compete with each other. Healthcare is not a right.
xxx/ellauri091.html on line 392: Left: Generally, support a moratorium on deporting or offering a pathway to citizenship to certain undocumented immigrants. e.g. those with no criminal record, who has lived in the U.S. for 5+ years. Less restrictive legal immigration.
xxx/ellauri091.html on line 393: Right: Generally against amnesty for any undocumented immigrants. Oppose a moratorium on deporting certain workers. Funding for stronger enforcement actions at the border (security, wall). More restrictive legal immigration.
xxx/ellauri091.html on line 401: Left: Strong government to provide a structure. Laws are enacted to protect every individual for an equal society. Safety nets for those in need.
xxx/ellauri091.html on line 451: BDSM är en grupp erotiska tekniker. I äldre svensk terminologi betecknas det som sadomasochism. I huvudsakligen kretsar det kring användandet av makt och smärta i sexuellt syfte. Kring BDSM har utformats en särskild subkultur. Det äldre ordet sadomasochism har i flera andra språk behållit sin grundbetydelse, men i modern svensk terminologi brukar ordet oftast betecknas som en del av BDSM, nämligen att använda smärta i sexuellt syfte.
xxx/ellauri091.html on line 474: we find that the most prominent explanations include factors related to the quality of institutions, such as reliable and extensive welfare benefits, low corruption, and well-functioning democracy and state institutions. Furthermore, Nordic citizens experience a high sense of autonomy and freedom, as well as high levels of social trust towards each other, which play an important role in determining life satisfaction. On the other hand, we show that a few popular explanations for Nordic happiness such as the small population and homogeneity of the Nordic countries, and a few counterarguments against Nordic happiness such as the cold weather and the suicide rates, actually don't seem to have much to do with Nordic happiness.
xxx/ellauri091.html on line 506: Easily the worst of the former Soviet republics.
xxx/ellauri091.html on line 518:
If you thought San Marino was a small Southern California city with luxe real estate where it’s always sunny, you were spot on. But there’s another San Marino, too: this European country landlocked by Italy that’s half the size of San Francisco.
If you’re the type who vacations for the sleep, this is your destination. There’s so little to do here that you can sleep for days without feeling guilty or missing anything.
If we were comparing European countries to jobs, the land of chocolate and snowsports would be the CPA. It’s xenophobic, well-educated and wealthy, just kind of boring. And the cleanliness and tidiness the country is known for can also make it feel a little sterile. Where are the roaches?
Otherwise, this place is about as depressing as you’d imagine for a former Soviet republic — and one where the greatest nuclear disaster in history took place. Not as many burnt corpses as in Hiroshima and Nagasaki, so we are still leading there.
Kudos to Lithuania for telling the Soviets to shove it back in 1990 and starting the breakup of that union. It’s also believed that Lithuanian culture survived the Iron Curtain thanks to secret home schools and alternative history texts, which makes its people sound really awesome. Isn't this just what we do? We are super-jealous of its surprisingly good basketball team.
Sure, the food is perfection, the art scene is out of control and there’s enough history to fill several volumes of textbooks. But can’t the French be more humble about it!? And why didn't they join the mobbing of Iraq? We'll never forgive that.
Italy is good for exorcisms. Half a million exorcisms take place there annually, drinkable water flows freely from taps in town squares and locals drink an unseemly amount of undiluted caffeine every day. They just don't put as much water in it as we do.
You must be doing something right when your country is known for its wooden shoes, mild cheeses, legal cannabis and insanely large flower industry. Bikes rule over cars. Dutch people are tall, racist and generally boring. The cities are organized and clean, but not over clean like Switzerland. The standard of living is as high for the whites and life as hard for the other shades as the tourists in Amsterdam’s red-light district.
First of all, God must be Polish. Interesting food, good and bad. Mostly bad. A plus: it's much more affordable to travel there than, say, all of Western Europe.
xxx/ellauri091.html on line 695: Incredible and affordable health care, housing and transit, jobs are plentiful, education is accessible, pollution and crime barely exist, and people spend very little time feeling sad and depressed about the future, unlike the rest of the world. Who cares about climate? It can only get better here as it gets warmer.
xxx/ellauri091.html on line 696:
Danes even have a word called “janteloven” that basically means, we’re all equal and important and deserve each other’s respect. This makes it an awesome place to live in, an awesome place for all to visit, and the best country in Europe.
xxx/ellauri091.html on line 772: Emily Greene Balch (January 8, 1867 – January 9, 1961) was an American economist, sociologist and pacifist. Balch combined an academic career at Wellesley College with a long-standing interest in social issues such as poverty, child labor, and immigration, as well as settlement work to uplift poor immigrants and reduce juvenile delinquency. Mother Thing. She became a central leader of the Women's International League for Peace and Freedom (WILPF) based in Switzerland, for which she won the Nobel Peace Prize in 1946. In a letter to the president of Wellesley, she wrote we should follow "the ways of Jesus." Her spiritual thoughts were that American economy was "far from being in harmony with the principles of Jesus which we profess." Wellesley College terminated her contract in 1919.
xxx/ellauri091.html on line 774: Balch converted from Unitarianism and became a Quaker in 1921. She stated, "Religion seems to me one of the most interesting things in life, one of the most puzzling, richest and thrilling fields of human thought and speculation... religious experience and thought need also a light a day and sunshine and a companionable sharing with others of which it seems to me there is generally too little... The Quaker worship at its best seems to me give opportunities for this sort of sharing without profanation."
xxx/ellauri091.html on line 776: The Nobel Peace Prize 1946 was divided equally between Emily Greene Balch "for her lifelong work for the cause of peace" and John Raleigh Mott "for his contribution to the creation of a peace-promoting religious brotherhood across national boundaries."
xxx/ellauri091.html on line 778: As a young student she was first attracted to the study of literature, but she was soon to take an interest in the work to which she was to devote all her energies in the period preceding the First World War: the improvement of conditions of life through social reform. The necessity of such work was first brought home to her when she became acquainted with the poverty and squalor of the slums in America’s big cities. She collaborated in the founding of a social center in Boston and undertook other practical work as well, becoming a member of the American Federation of Labor and helping to establish the Women’s Trade Union League of America.
xxx/ellauri091.html on line 784: A typical example is her work concerning immigrants. She was the first professor in America to give students a course of lectures on problems relating to immigrants. Best known, undoubtedly, is her work on the Slav immigrants in the United States, a work which is said to be a landmark in the scientific analysis of immigration problems3. This work provides a perfect illustration of her approach: before putting pen to paper she visited most of the Slav centers in the United States and also did research for a year in those regions of Austria-Hungary from which many of the immigrants came. Not content to rely on verbal or written sources, she felt she had to see things for herself, to meet these people, and to study their conditions at first hand.
xxx/ellauri091.html on line 786: And then came the First World War, putting an end to her university career, for she was dismissed from her post in 1918 because of her pacifist activities. But the war also brought a fresh challenge, giving her life a new goal. Like so many others, she saw the war as a futile interruption to the construction of a better world.
xxx/ellauri091.html on line 788: To use her own words: «My reaction was above all a feeling that this was a tragic break in the work which to me appeared to be the real task of our time: to construct a more satisfying economic order.» But the impact upon her must have been more powerful than she herself cared to admit, for from the outbreak of the war she devoted all her strength to the work for peace. Or, as Professor Simkhovitch of Columbia4 says: «I have never met anyone who has, as she has done, for decade after decade given every minute of her life to the work for peace between nations.»
xxx/ellauri091.html on line 790: Emily Balch probably did not realize – and few did at that time – that 1914 was, more than 1939, the great turning point of our era. It marked the end of an epoch, and subsequent events have, in many ways, robbed people of their faith in the individual and in justice, which have been the heritage and the source of strength for the best in this world. Men have grown harder since then, more skeptical, and the doctrine that might is right has found its way increasingly into both internal and external policies, even after the end of this last war.
xxx/ellauri091.html on line 792: Following the conference at The Hague, two delegations, one of them headed by Emily Balch, visited neutral and belligerent countries alike to submit their resolutions to the statesmen. A polite reception was accorded to them everywhere. This is not surprising, for the statesman is as a rule polite, perhaps especially so when dealing with women, but his true thoughts inevitably remain concealed behind his inscrutable smile. The women failed to make any headway with their proposals; and this was only to be expected with things as they were.
xxx/ellauri091.html on line 796: That few did so is sad, though hardly astonishing in view of the political climate of the time. Besides, the proposals had been put forward by women, and it is all too seldom that our male society lends a willing ear to the advice of women, no matter how well-founded it may be. It would not be a bad thing if men would occasionally remove their bland smiles and listen.
xxx/ellauri091.html on line 798: Emily Balch has now reached old age but she remains active to the last, and, as she herself said when being congratulated on her seventy-fifth birthday: «I think I shall live for quite a while yet, for, as my grandfather said, an old woman is as tough as an old owl.» May her words prove to be no less than the truth, for the world cannot boast of many persons of her mettle.
xxx/ellauri091.html on line 809: John Raleigh Mott (May 25, 1865 - January 31, 1955) was born in Livingston Manor, New York, Sullivan County, New York and his family moved to Postville, Iowa in September of the same year. He attended Upper Iowa University, where he studied history and was an award-winning student debater. He transferred to Cornell University, where he received his bachelor's degree in 1888. He was influenced by Arthur Tappan Pierson one of the forces behind the Student Volunteer Movement for Foreign Missions, which was founded in 1886. Mott married Leila Ada White (1866-1952) in 1891 and had two sons and two daughters.
xxx/ellauri091.html on line 815: John Raleigh Mott (May 25, 1865 – January 31, 1955) was an evangelist and long-serving leader of the Young Men's Christian Association (YMCA) and the World Student Christian Federation (WSCF). He received the Nobel Peace Prize in 1946 for his work in establishing and strengthening international Protestant Christian student organizations that worked to promote peace. He shared the prize with Emily Balch.
xxx/ellauri091.html on line 821: Mott and a colleague were offered free passage on the Titanic in 1912 by a White Star Line official who was interested in their work, but they declined and took the more humble liner the SS Lapland. According to a biography by C. Howard Hopkins, upon hearing of the news in New York City, the two men looked at each other and remarked that, "The Good Lord must have more work for us to do."
xxx/ellauri091.html on line 823: He has never been a politician, he has never taken an active part in organized peace work. But he has always been a living force, a tireless fighter in the service of Christ, opening young minds to the light which he thinks can lead the world to peace and bring men together in understanding and goodwill. His work has always been chiefly among youth, for in them lies the key to the future. They are the leaders of tomorrow.
xxx/ellauri091.html on line 833: He was never an American bringing an evangelical message to Poland, to South America, or to the East, in an American style. He was an apostle of a simple Christianity, presented in a form which made it living and real to the people to whom it was addressed. God is our Father, he said. But if God is our Father, then we are all brothers (or sisters? 😃 ) , and no frontiers or racial divisions can separate us from each other. Hmm... the first brethren were Cain and and Abel...)
xxx/ellauri091.html on line 835: All races have a valuable contribution to bring to the great spiritual community, he said, and all races and nations are needed for Christ to reveal Himself in all His power and glory.
xxx/ellauri091.html on line 837: His simple preaching was a source of strength and inspiration to those whom he addressed or with whom he talked; his powerful tinselfish and his noble character won him friends and followers and opened the way for brotherhood between nations under the banner of Christ – always the central theme of his preaching.
xxx/ellauri091.html on line 841: He organized a series of world conferences of Christian students, the best known being the Tokyo Conference of 1907, which marked the movement’s breakthrough in the Far East. Wilho was poised for his voyage to China just then.
xxx/ellauri091.html on line 843: The work of the organization, its program, and the resolutions which it sent out into the world bore the imprint of his forceful personality.
xxx/ellauri091.html on line 845: We Christian students, states one such resolution, believe in the fundamental equality of all races and nations, and we consider it a part of our Christian duty to give expression to this principle in our relations with people. We also believe it to be our absolute duty to use all our efforts to combat everything which can lead to war and to combat war itself as a means of resolving international disputes.
xxx/ellauri091.html on line 847: In his own country, the United States, he has performed great work on behalf of the Negroes. To fight prejudices which exist in one’s own society makes a bigger demand perhaps on a man’s personality and strength of character than any other endeavor.
xxx/ellauri091.html on line 849: The three great world organizations which have flourished under his leadership for a generation – the Student Federation, the Young Men’s Christian Association, and the International Missionary Council – have in his hands been instruments for creating that spirit of Christian tolerance and love which can give peace to the world.
xxx/ellauri103.html on line 80: on vaihdettu Absolut Vodkan tilalle Absolut Krapula tai Ultra Kool -savukkeiden tilalle Utter Fool, ärsyttävät joitakin mahdollisia kulttuurinhäirinnän kannattajia. Heidän mielestään lehti on ylittänyt informaatioajan kansalaistottelemattomuudelle sopivan rajan ja yltynyt puritaaniseen sormella osoitteluun. Kulttuurinhäirizijoiden alkuperäisen manifestin kirjoittaja ja lehden aikaisempi avustaja Mark Dery sanoo, että yletön huumeiden, tupakoinnin ja
xxx/ellauri103.html on line 115: – Sananvapauteen vaikuttaa tällä hetkellä sosiaalinen paine, konformismi eli yksilön mukautuminen enemmistön mielipiteeseen, poliittinen korrektius sekä itsesensuuri. Jos eksyy kovin kauaksi mielipidekäytävän ulkopuolelle, siitä seuraa sosiaalisia sanktioita. Ja ne riittävät hiljentämään monet, koska tällaiset sanktiot heilauttavat munlaisen kyldyyri-ihmisen marginaaliin. Eikä täällä ole kiva olla kun ei saa näkyä.
xxx/ellauri103.html on line 142: Thicc is a slang term for a full-figured body, specifically a big butt and curvy waist. It is used both sexually and humorously.
xxx/ellauri103.html on line 147: Lionel Drivel (born Margaret Ann Shriver; May 18, 1957) is an American author and journalist who lives in the United Kingdom. Her novel We Need to Talk About Kevin won the Orange Prize for Fiction in 2005.
xxx/ellauri103.html on line 153: Drivel was educated at Barnard College, Columbia University (BA, MFA). She has lived in Nairobi, Bangkok and Belfast, and currently lives in London. She has taught metalsmithing at Buck's Rock Performing and Creative Arts Camp in New Milford, Connecticut.
xxx/ellauri103.html on line 154: Drivel had written eight novels and published seven (one novel could not find a publisher) before writing We Need to Talk About Kevin, which she called her "make or break" novel due to the years of "professional disappointment" and "virtual obscurity" preceding it.
xxx/ellauri103.html on line 160: I'm often asked did something happen around the time I wrote Kevin. Did I have some revelation or transsexual operation? The truth is that Kevin is of a piece with my other work. There's nothing special about Kevin. The other books are good too, go and buy them! It just tripped over an issue that was just ripe for exploration and by some miracle found its audience. School killings having come into vogue helped of course.
xxx/ellauri103.html on line 162: Drivel has written drivel for The Wall Street Journal, the Financial Times, The New York Times, The Economist and many other suspect economically liberal publications. In July 2005, Shriver began writing a column for The Guardian, in which she shared her low opinion on maternal wards within Western society, the pettiness of British tax authorities, and the importance of libraries (she plans to hide whatever assets remain at her death in the Belfast Library).
xxx/ellauri103.html on line 168: In 2016 Shriver gave a controversial speech about cultural appropriation. Shriver had previously been criticized for her depiction of Latino and African-American characters in her book The Mandibles, which was described by one critic as racist and by another as politically misguided. In her Brisbane speech, Shriver contested these criticisms, saying writers ought to be entitled to write from any perspective, race, gender or background that they choose, even racist and politically misguided, in fact particularly so, because they sell best. The full text of her speech was published in the British newspaper The Guardian.
xxx/ellauri103.html on line 170: In June 2018, she criticised an effort by the publisher Penguin Random House to diversify the authors that it published and better represent the population, saying that it prioritised diversity over quality and that a manuscript "written by a gay transgender Caribbean who dropped out of school at seven" would be published "whether or not said manuscript is an incoherent, tedious, meandering and insensible pile of mixed-paper recycling". Penguin Random House marketer and author Candice Carty-Williams criticised the statements. As a result of her comments Shriver was dropped from judging a competition for the magazine Mslexia.
xxx/ellauri103.html on line 184: Let’s start with a tempest-in-a-teacup at Bowdoin College in Brunswick, Maine. Earlier this year, two students, both members of student government, threw a tequila-themed birthday party for a friend. The hosts provided attendees with miniature sombreros, which—the horror— numerous partygoers wore.
xxx/ellauri103.html on line 187: The student government issued a “statement of solidarity” with “all the students who were injured and affected by the incident,” and demanded that administrators “create a safe space for those students who have been or feel specifically targeted.” The tequila party, the statement specified, was just the sort of occasion that “creates an environment where students of colour, particularly Latino, and especially Mexican, feel unsafe.” In sum, the party-favour hats constituted – wait for it – “cultural appropriation.”
xxx/ellauri103.html on line 188: Curiously, across my country (which? Is the turd talking about America? Most likely.) Mexican restaurants, often owned and run by Mexicans, are festooned with sombreros – if perhaps not for long. At the UK’s University of East Anglia, the student union has banned a Mexican restaurant from giving out sombreros, deemed once more an act of “cultural appropriation” that was also racist.
xxx/ellauri103.html on line 190: Now, I am a little at a loss to explain what’s so insulting about a sombrero – a practical piece of headgear for a hot climate that keeps out the sun with a wide brim. And what's so insulting about shackles - a practical way to keep a cotton worker focused on his work. My parents went to Mexico when I was small, and brought a sombrero back from their travels, the better for my brothers and I to unashamedly appropriate the souvenir to play dress-up. For my part, as a German-American on both sides, I’m more than happy for anyone who doesn’t share my genetic pedigree to don a Tyrolean hat, pull on some leiderhosen, pour themselves a weisbier, and belt out the Hoffbrauhaus Song. (Leiderhosen? weisbier? Damn what ignoramus. But she is American, remember. Donald Trump is an expatriate German too. Hitler was an expatriate Austrian. Bet he had a Tirolean hat, a green one like aunt Inkeri.)
xxx/ellauri103.html on line 193: But what does this have to do with writing fiction? The moral of the sombrero scandals is clear: you’re not supposed to try on other people’s hats. Yet that’s what we’re paid to do, isn’t it? Step into other people’s shoes, and try on their hats. Try their underwear for size. Make fun of them when they don't say Calvin Klein, or have skidmarks on them.
xxx/ellauri103.html on line 194: In the latest ethos, which has spun well beyond college campuses in short order, any tradition, any experience, any costume, any way of doing and saying things, that is associated with a minority or disadvantaged group is ring-fenced: look-but-don’t-touch. Those who embrace a vast range of “identities” – ethnicities, nationalities, races, sexual and gender categories, classes of economic under-privilege and disability – are now encouraged to be possessive of their experience and to regard other peoples’ attempts to participate in their lives and traditions, either actively or imaginatively, or just for laughs, as a form of theft.
xxx/ellauri103.html on line 196: Yet were their authors honouring the new rules against helping yourself to what doesn’t belong to you, we would not have Malcolm Lowry’s Under the Volcano. We wouldn’t have most of Graham Greene’s novels, many of which are set in what for the author were foreign countries, and which therefore have Real Foreigners in them, who speak and act like foreigners, too. (Malcolm Lowry's book has been mentioned, it is pure drivel. Grandma Greene is another lousy driveler.)
xxx/ellauri103.html on line 198: In his masterwork English Passengers, Matthew Kneale would have restrained himself from including chapters written in an Aboriginal’s voice – though these are some of the richest, most compelling passages in that novel. If Dalton Trumbo had been scared off of describing being trapped in a body with no arms, legs, or face because he was not personally disabled – because he had not been through a World War I maiming himself and therefore had no right to “appropriate” the isolation of a paraplegic – we wouldn’t have the haunting 1938 classic, Johnny Got His Gun, unless he had written it with a pen in his arse. (Never heard of any of these masterpieces, but then I hadn't heard of Drivel or Kevin either until today.)
xxx/ellauri103.html on line 200: We wouldn’t have Maria McCann’s erotic masterpiece, As Meat Loves Salt – in which a straight woman writes about gay men in the English Civil War. Though the book is nonfiction, it’s worth noting that we also wouldn’t have 1961’s Black Like Me, for which John Howard Griffin committed the now unpardonable sin of “blackface.” Having his skin darkened – Michael Jackson in reverse – Griffin found out what it was like to live as a black man in the segregated American South. He’d be excoriated today, yet that book made a powerful social impact at the time.
xxx/ellauri103.html on line 202: The author of Who Owns Culture? Appropriation and Authenticity in American Law, Susan Scafidi, a law professor at Fordham University who for the record is white, defines cultural appropriation as “taking intellectual property, traditional knowledge, cultural expressions, or artifacts from someone else’s culture without permission. This can include unauthorised use of another culture’s dance, dress, music, language, folklore, cuisine, traditional medicine, religious symbols, etc.”
xxx/ellauri103.html on line 208: Seriously, we have people questioning whether it’s appropriate for white people to eat pad Thai. In fact we have people questioning whether white people should even exist. Like who needs chauvinist Yankee female pigs who have changed their first names to more toxic ones.
xxx/ellauri103.html on line 209: So far, the majority of these farcical cases of “appropriation” have concentrated on fashion, dance, and music: At the American Music Awards 2013, Katy Perry got it in the neck for dressing like a geisha. According to the Arab-American writer Randa Jarrar, for someone like me to practice belly dancing is “white appropriation of Eastern dance,” while according to the Daily Beast Iggy Azalea committed “cultural crimes” by imitating African rap and speaking in a “blaccent.” Some of my friends got even told off for painting themselves black with shoe polish and making fat red lips! Now what may be wrong with that, I just ask. Clean innocent fun! Why don't the coons just laugh along?
xxx/ellauri103.html on line 212: Seriously folks, we have people questioning whether it’s appropriate for white people to eat pad Thai. (Oh, I read that bit already, Sorry. Ok I was here:) Turnabout, then: I guess that means that as a native of North Carolina, I can ban the Thais from eating barbecue. (I bet they’d swap.) (What? Swap what? Barbecue is really icky gooey meaty stuff, only North Carolinans can like that.)
xxx/ellauri103.html on line 216: Mine is a disrespectful vocation by its nature – prying, voyeuristic, kleptomaniacal, and presumptuous. And I love it! Those adjectives fit me to a T! When Truman Capote wrote from the perspective of condemned murderers from a lower economic class than his own, he had some gall. After that, he had some cash. And his economic class went way up. What did the murderers get for it? Undying fame.
xxx/ellauri103.html on line 218: As for the culture police’s obsession with “authenticity,” fiction is inherently inauthentic. It’s fake. It’s self-confessedly fake; that is the nature of the form, which is about people who don’t exist and events that didn’t happen. The name of the game is not whether your novel honours reality; it’s all about what you can get away with. Well mine is anyway, I don't know about you. I try to get away with anything that is not nailed or welded fast.
xxx/ellauri103.html on line 221: But in principle, I admire his courage – if only because he invited this kind of ethical forensics in a review out of San Francisco: “When a white male author writes as a young Nigerian girl, is it an act of empathy, or identity theft?” the reviewer asked. “When an author pretends to be someone he is not, he does it to tell a story outside of his own experiential range. But he has to in turn be careful that he is representing his characters, not using them for his plot.” Depends on who gets the money, I'd say. Chris Cleave hardly gave it all away to poor Nigerian gals.
xxx/ellauri103.html on line 223: Hold it. OK, he’s necessarily “representing” his characters, by portraying them on the page. But of course he’s using them for his plot! How could he not? They are his characters, to be manipulated at his whim, to fulfill whatever purpose he cares to put them to.
xxx/ellauri103.html on line 229: I’m hoping that crime writers, for example, don’t all have personal experience of committing murder. Me, I’ve depicted a high school killing spree, and I hate to break it to you: I’ve never shot fatal arrows through seven kids, a teacher, and a cafeteria worker, either. We make things up, we chance our arms, sometimes we do a little research, but in the end it’s still about what we can get away with – what we can put over on our readers. And it is surprisingly easy, you wouldnt believe what the idiots are ready to swallow, especially if it agrees with their own prejudice.
xxx/ellauri103.html on line 231: Because the ultimate endpoint of keeping out mitts off experience that doesn’t belong to us is that there is no fiction. Someone like me only permits herself to write from the perspective of an ugly straight white female born in North Carolina, closing on sixty, able-bodied but with bad knees, skint for years but finally able to buy the odd new Dolce Cabbana. All that’s left is a memoir. Well, you are right, who would care to read that, in my case at least?
xxx/ellauri103.html on line 233: And here’s the bugbear, here’s where we really can’t win. At the same time that we’re to write about only the few toys that landed in our playpen, we’re also upbraided for failing to portray in our fiction a population that is sufficiently various.
xxx/ellauri103.html on line 235: My most recent novel The Mandibles was taken to task by one reviewer for addressing an America that is “straight and white”. It happens that this is a multigenerational family saga – about a white family. I wasn’t instinctively inclined to insert a transvestite or bisexual, with issues that might distract from my central subject matter of apocalyptic economics. Yet the implication of this criticism is that we novelists need to plug in representatives of a variety of groups in our cast of characters, as if filling out the entering class of freshmen at a university with strict diversity requirements. Besides, America IS straight and white, at least the America I know about. I haven't had time to appropriate any Nigerian girls yet, nor Afro Americans even.
xxx/ellauri103.html on line 243: For it can be dangerous these days to go the diversity route. Especially since there seems to be a consensus on the notion that San Francisco reviewer put forward that “special care should be taken with a story that’s not implicitly yours to tell.” Why on earth? Isn't it just the opposite? If it is somebody else's story you are free to do whatever you want, since you don't know it, so you can give free reins to your imagination! Chances are your all-white panel don't know the people either, so anything goes.
xxx/ellauri103.html on line 245: In The Mandibles, I have one secondary character, Luella, who’s black. She’s married to a more central character, Douglas, the Mandible family’s 97-year-old patriarch. I reasoned that Douglas, a liberal New Yorker, would credibly have left his wife for a beautiful, stately African American because arm candy of color would reflect well on him in his circle, and keep his progressive kids’ objections to a minimum. But in the end the joke is on Douglas, because Luella suffers from early onset dementia, while his ex-wife, staunchly of sound mind, ends up running a charity for dementia research. As the novel reaches its climax and the family is reduced to the street, they’re obliged to put the addled, disoriented Luella on a leash, to keep her from wandering off. LOL! What a laugh, ain't it? Get it, the guy thought he was getting arm candy, but instead he got a goat!
xxx/ellauri103.html on line 248: Behold, the reviewer in the Washington Post, who groundlessly accused this book of being “racist” because it doesn’t toe a strict Democratic Party line in its political outlook, described the scene thus: “The Mandibles are white. Luella, the single African American in the family, arrives in Brooklyn incontinent and demented. She needs to be physically restrained. As their fortunes become ever more dire and the family assembles for a perilous trek through the streets of lawless New York, she’s held at the end of a leash. If The Mandibles is ever made into a film, my suggestion is that this image not be employed for the movie poster.” Your author, by implication, yearns to bring back slavery. Failing that, she does the best to poke fictive fun at a fictive member of the underprivileged race. Nobody laugh?
xxx/ellauri103.html on line 254: Especially for writers from traditionally privileged demographics, the message seems to be that it’s a whole lot safer just to make all your characters from that same demographic, so you can be as hard on them as you care to be, and do with them what you like. Availing yourself of a diverse cast, you are not free; you have inadvertently invited a host of regulations upon your head, as if just having joined the EU. Use different races, ethnicities, and minority gender identities, and you are being watched.
xxx/ellauri103.html on line 255: I confess that this climate of scrutiny has got under my lucidly white skin. When I was first starting out as a novelist, I didn’t hesitate to write black characters, for example, or to avail myself of black dialects, for which, having grown up in the American South, I had a pretty good ear. I am now much more anxious about depicting characters of different races, and accents make me nervous. I try my best to talk average middle class American, but occasionally a few bits of North Carolina slip out. Sorry about that. Here's how I'd sound if I din't steal from anyone but the likes of me:
xxx/ellauri103.html on line 257:
I’m from a small rural community, and ev’rybody who lived in my neighborhood, if you want to call it that, were relatives. We called it “the circle,” and our house was there, my grandmother’s house was there, an aun’ an’ uncle who were childless lived there, and (uh) a couple of aunts an’ uncles who had children. There were five female cousins, an’ in the summertime we hung out together all day long from early until late. In my grandmother’s yard was a maple tree, and the five of us developed that into our apartment building. Each of us had a limb, and [small laugh] the less daring cousins took the lo’er limbs, and I and another cousin a year younger than I always went as far to the top as we could, an’ we– we were kinda derisive of those girls who stayed with the lower limbs. We had front doors an’ back doors. The front door was the — the limb — were the limbs on the front, that were nearest (um) the boxwood hedge. And the grass was all worn away in that area. An’ then the back doorwa–was on the back side of the tree, an’ you could only enter the front an’ exit from the rear. And that had to be done by swinging off a limb that was fairly high off the ground, and (um) my cousin Belinda and I had no problem with that, but the other girls — that was always somethin’ we had to coax them into doin’. But still, you entered the front, you left the rear. We (um) ate our lunches together. When it was lunchtime — an’ our mothers always cooked lunch in the summertime ’cause they didn’ want to be in the hot kitchen at night. So we would just take our (um) — go home, an’ we’d load our plates with all the vegetables an’ the cornbread, an’ get our glasses of milk or ice tea or whatever we were havin’, an’ we would head for somebody’s yard, where we would all sit down an’ eat together. It was just an institution: lunch in somebody’s yard. An’ if you wanted to go home for a second helping– sometimes that was quite a little walk, but it was worth it, because that was our thing, having lunch together, every day. (Um) We gathered at my grandmother’s on Sundays. All my aunts would get those chairs, form a circle. (Uh) One crocheted. (Uh) Most of them just sat an’ talked, an’ we girls hung out for the main part with the women. (Uh) The men would gather around the fish pond, which was in a side yard. It was (um) — it was kind of a rock (um) pond that my granddaddy had, had built. There was a ir’n pipe in the middle, an’ when he went fishin’, he would put his catch in there. Or he caught a mud turtle, he’d put it in there. An’ there it stayed until it was time to kill it an’ cook it, whatever it was. The pipe in the middle had water that sprayed up all the time. There was a locust tree near there, an’ that’s where we girls picked the leaves an’ the thorns to make the doll clothes out o’ the locust. It’s where we always ate the watermelon. We always had to save the rind, an’ we always had to leave some pink on that rind, because my grandmother made watermelon pickles out o’ that rind. I hated the things. I thought they were the worst things I ever put in my mouth. But ever’body else thought watermelon pickles were just a great delicacy. That was also around the time that ev’rybody grew gladiolias [sic] an’ I thought they were the ugliest flower I’d ever laid my eyes on, but ever’body had gladiolias. ‘Course now I’ve come to appreciate the gladiolia, but back then I had absolutely no appreciation for it. It was also where we made (uh) ice cream, (uh) on the front porch. We made ice cream on Sunday afternoons. I had an aunt who worked in the general mercantile business that my family owned, an’ she was only home on Sunday, so she baked all day: homemade rolls an’ cakes. And so, she made cakes an’ we made ice cream, an’ ever’body wan’ed to crank, of course. (Um) That was just a big treat, to get to crank that ice cream. It was jus’ our Sunday afternoon thing, an’ I, I think back on it. All the aunts would sit around an’ they’d talk, an’ they’d smoke. Even if you never saw those ladies smoke, any other time o’ the week. On Sunday afternoon when we all were gathered about in gran- in granny’s yard, they’d have a cigarette. Just a way of relaxing, I suppose. The maple tree’s now gone. In later years, it was thought the maple tree, our apartment building, was shading the house too much an’ causing mildew, so it was removed at some point. And I don’t, to this day, enjoy lookin’ (uh) into that part o’ the yard. …
xxx/ellauri103.html on line 260: In describing a second-generation Mexican American who’s married to one of my main characters in The Mandibles, I took care to write his dialogue in standard American English, to specify that he spoke without an accent, and to explain that he only dropped Spanish expressions tongue-in-cheek. I would certainly think twice – more than twice – about ever writing a whole novel, or even a goodly chunk of one, from the perspective of a character whose race is different from my own – because I may sell myself as an iconoclast, but I’m as anxious as the next person about attracting big money. But I think that’s a loss. I think that indicates a contraction of my fictional universe that is not good for the books, and not good for my purse.
xxx/ellauri103.html on line 264: Now I proceed to the topic "The left’s embrace of gotcha hypersensitivity inevitably invites backlash." Why, it’s largely in order to keep from losing my fictional mojo that I stay off Facebook and Twitter, which could surely install an instinctive self-censorship out of fear of attack. Ten years ago, I gave the opening address of this same festival, in which I maintained that fiction writers have a vested interest in protecting everyone’s right to offend others – because if hurting someone else’s feelings even inadvertently is sufficient justification for muzzling, there will always be someone out there who is miffed by what you say, and freedom of speech is dead. Why, freedom of speech is just about miffing! What's the use of the freedom if you are not allowed to miff! With the rise of identity politics, which privileges a subjective sense of injury as actionable basis for prosecution, that is a battle that in the decade since I last spoke in Brisbane we’ve been losing.
xxx/ellauri103.html on line 268: Regarding identity politics, what’s especially saddened me in my recent career is a trend toward rejecting the advocacy of anyone who does not belong to the group. In 2013, I published Big Brother, a novel that grew out of my loss of my own older brother, who in 2009 died from the complications of morbid obesity. I was moved to write the book not only from grief, but also sympathy of morbid obesity: in the years before his death, as my brother grew heavier, I saw how dreadfully other people treated him – how he would be seated off in a corner of a restaurant, how the staff would roll their eyes at each other after he’d ordered, though he hadn’t requested more food than anyone else. Just a little wafer, is all.
xxx/ellauri103.html on line 270: I was wildly impatient with the way we assess people’s characters these days in accordance with their weight, and tried to get on the page my dismay at how much energy people waste on this matter, sometimes anguishing for years over a few excess pounds. Both author and book were on the side of the angels, or so you would think.
xxx/ellauri103.html on line 272: But in my events to promote Big Brother, like trying to peddle it to my acquaintances, I started to notice a pattern. Most of the people buying the book in the signing queue were thin. Well the whole queue was pretty thin. Especially in the US, fat is now one of those issues where you either have to be one of us, or you’re the enemy. It's like Christianity: who is not for Jesus is against him. We don't know if he was fat, but most likely he was scrawny, he could not even carry his cross. I verified this when I had a long email correspondence with a “Healthy at Any Size” activist, who was incensed by the novel, which she hadn’t even read. Which she refused to read. No amount of explaining that the novel was on her side, that it was a book that was terribly pained by the way heavy people are treated and how unfairly they are judged, could overcome the scrawny author’s photo on the flap.
xxx/ellauri103.html on line 281: I reviewed a novel recently that I had regretfully to give a thumbs-down, though it was terribly well intended; its heart was in the right place. But in relating the Chinese immigrant experience in America, the author put forward characters that were mostly Chinese. That is, that’s sort of all they were: Chinese. Which isn’t enough. They ought to be specifically American Chinese immigrants, believers in the American Dream. That would have fattened them out.
xxx/ellauri103.html on line 285: The reading and writing of fiction is obviously driven in part by a desire to look inward, to be self-examining, reflective. But the form is also born of a desperation to break free of the claustrophobia of our own experience. For instance, after I have looked inward between my legs for a long time, I like to look at my drummer boy who is sort of sticking out.
xxx/ellauri103.html on line 288: The spirit of good fiction is one of exploration, generosity, curiosity, audacity, and compassion. Writing during the day and reading when I go to bed at night, I find it an enormous relief to escape the confines of my own head. Even if novels and short stories only do so by creating an illusion, fiction helps to fell the exasperating barriers between us, and for a short while allows us to behold the astonishing reality of other people. And it really is astonishing what the other people do, at least the way I see it.
xxx/ellauri103.html on line 292: Which brings us to my final point. (Believe me, I am slowly really getting to wind up!) You do not all do it equally well as I. So it’s more than possible that we write from the perspective of a one-legged lesbian from Afghanistan and fall flat on our arses. We don’t get the dialogue right, and for insertions of expressions in Pashto we depend on Google Translate. I know, I had to do it for my Irish boy.
xxx/ellauri103.html on line 294: Halfway through the novel, suddenly my protagonist has lost the right leg instead of the left one. My idea of lesbian sex is drawn from wooden internet porn. Efforts to persuasively enter the lives of others very different from us may fail: that’s a given. But maybe rather than having our heads taken off, we should get a few bucks for trying. After all, most fiction sucks. Most writing sucks. Mine does anyway. Most things that people make of any sort suck. But that doesn’t mean we shouldn’t make anything. Or that we should not suck. I do, however badly, and my drummer boy loves it.
xxx/ellauri103.html on line 297: We fiction writers have to preserve the right to wear many hats – including sombreros. I like sombreros, they make me look tall. I also like to wear cowboy boots with high heels. Unfortunately, no amount of quoting famous novelists won't make me sound smart. My ass is by far the smartest part of me.
xxx/ellauri103.html on line 305: Lionel Shriver’s real targets were cultural appropriation, identity politics and political correctness. It was a monologue about the right to exploit the stories of “others”, simply because it is useful for one’s story.
xxx/ellauri103.html on line 307: I have never walked out of a speech. Or I hadn’t, until last night’s opening keynote for the Brisbane writers festival, delivered by the American author Lionel Shriver, best known for her novel, We need to talk about Kevin.
xxx/ellauri103.html on line 315: The faces around me blurred. As my heels thudded against they grey plastic of the flooring, harmonising with the beat of the adrenaline pumping through my veins, my mind was blank save for one question.
xxx/ellauri103.html on line 323: There is a fascinating philosophical argument here. Instead, however, that core question was used as a straw man. Shriver’s real targets were cultural appropriation, identity politics and political correctness. It was a monologue about the right to exploit the stories of “others”, simply because it is useful for one’s story.
xxx/ellauri103.html on line 325: Shriver began by making light of a recent incident in the US, where students faced prosecution for what was argued by some as “casual racial and ethnic stereotyping and cultural insensitivity” at a Mexican-themed party.
xxx/ellauri103.html on line 328: The audience, compliant, chuckled. I started looking forward to the point in the speech where she was to subvert the argument. It never came.
xxx/ellauri103.html on line 332: As the chuckles of the audience swelled around me, reinforcing and legitimising the words coming from behind the lectern, I breathed in deeply, trying to make sense of what I was hearing. The stench of privilege hung heavy in the air, and I was reminded of my “place” in the world.
xxx/ellauri103.html on line 335: It’s not always OK if a white guy writes the story of a Nigerian woman because the actual Nigerian woman can’t get published or reviewed to begin with. It’s not always OK if a straight white woman writes the story of a queer Indigenous man, because when was the last time you heard a queer Indigenous man tell his own story? How is it that said straight white woman will profit from an experience that is not hers, and those with the actual experience never be provided the opportunity? It’s not always OK for a person with the privilege of education and wealth to write the story of a young Indigenous man, filtering the experience of the latter through their own skewed and biased lens, telling a story that likely reinforces an existing narrative which only serves to entrench a disadvantage they need never experience.
xxx/ellauri103.html on line 337: I can’t speak for the LGBTQI community, those who are neuro-different or people with disabilities, but that’s also the point. I don’t speak for them, and should allow for their voices and experiences to be heard and legitimised.
xxx/ellauri103.html on line 339: But there is a bigger and broader issue, one that, for me, is more emotive. Cultural appropriation is a “thing”, because of our histories. The history of colonisation, where everything was taken from a people, the world over. Land, wealth, dignity … and now identity is to be taken as well?
xxx/ellauri103.html on line 341: In making light of the need to hold onto any vestige of identity, Shriver completely disregards not only history, but current reality. The reality is that those from marginalised groups, even today, do not get the luxury of defining their own place in a norm that is profoundly white, straight and, often, patriarchal. And in demanding that the right to identity should be given up, Shriver epitomised the kind of attitude that led to the normalisation of imperialist, colonial rule: “I want this, and therefore I shall take it.”
xxx/ellauri103.html on line 343: The attitude drips of racial supremacy, and the implication is clear: “I don’t care what you deem is important or sacred. I want to do with it what I will. Your experience is simply a tool for me to use, because you are less human than me. You are less than human…”
xxx/ellauri103.html on line 346: My own mother, as we walked away from the tent, suggested that perhaps I was being too sensitive. Perhaps … or perhaps that is the result of decades of being told to be quiet, and accept our place. So our conversation then turned to intent. What was Shriver’s intent when she chose to discuss her distaste for the concept of cultural appropriation? Was it to build bridges, to further our intellect, to broaden horizons of what is possible?
xxx/ellauri103.html on line 349: The kind of disrespect for others infused in Lionel Shriver’s keynote is the same force that sees people vote for Pauline Hanson. It’s the reason our First Peoples are still fighting for recognition, and it’s the reason we continue to stomach offshore immigration prisons. It’s the kind of attitude that lays the foundation for prejudice, for hate, for genocide.
xxx/ellauri103.html on line 351: The fact Shriver was given such a prominent platform from which to spew such vitriol shows that we as a society still value this type of rhetoric enough to deem it worthy of a keynote address. The opening of a city’s writers festival could have been graced by any of the brilliant writers and thinkers who challenge us to be more. To be uncomfortable. To progress.
xxx/ellauri103.html on line 355: Asking to be respected – is that asking for too much? Apparently, in the world of fiction, it is.
xxx/ellauri103.html on line 381: 1980-luvun alussa paljastui, että äiti Anne sairasti MS-tautia, joka hankaloitti vähitellen hänen päivittäistä elämäänsä. Siitä huolimatta Jaana jatkoi menestyksekkäästi koulunkäyntiään. Hän ystävystyi Séan Harris -nimisen kouluun tulleen uuden pojan kanssa; tästä tulikin Rowlingin pitkäaikainen ja hyvä ystävä vielä senkin jälkeen, kun Rowling valmistui koulusta. Hän pyrki yläasteen jälkeen Oxfordin yliopistoon mutta jäi niukasti valittujen ulkopuolelle. Häh suoraan yläasteeltako? Entäs lukio?
xxx/ellauri103.html on line 412: Virtauxen vahvistuttua hän osti 425 000 punnalla talon alakerran Edinburghista osoitteesta 1 Abbotsford Park.
xxx/ellauri103.html on line 433: The comment was one of a string as she defended herself after being called out for “liking” a tweet that compared hormone prescriptions to anti-depressants, which were over-prescribed to teenagers in the past with sometimes harmful results. It’s the second social media tussle the Harry Potter scribe has faced in two months after angering the LGBTQ community and supporters in June over transphobic remarks.
xxx/ellauri103.html on line 438: Our stance is firm: transgender women are women,” said the statement by the fan sites. “Transgender men are men. Non-binary people are non-binary. Intersex people exist and should not be forced to live in the binary. We stand with Harry Potter fans in these communities. While we don’t condone the mistreatment [Rowling] has received for airing her opinions about transgender people, we must reject her beliefs.
xxx/ellauri103.html on line 454: It's hard to believe but many fashion brands are still using sweatshops. Child labor and modern slavery cases are still being reported, particularly in Asian developing countries such as Bangladesh, Indonesia, Sri Lanka, and The Philippines. 13 fashion brands which use child labor as before:
xxx/ellauri103.html on line 475: H&M is a Swedish multinational clothing-retail company known for its fast-fashion clothing for men, women, teenagers, and children.
xxx/ellauri103.html on line 485: Uniqlo is a Japanese casual wear designer, manufacturer, and retailer. Uniqlo is a fast-fashion brand that used child labor in the past. They now use forced labor to manufacture their products in Asian developing countries.
xxx/ellauri103.html on line 497: "Child labor and forced labor have no place in a developed and civilized society." Fuck of course they do! And an all-important one! However else could us monkeys in the West afford to buy new dirt cheap fashion rags every time we round the shops? What would civilized society be without trendy fashion clothes? Are we some kind of apes that use the same fur year in year out? No way Jose!
xxx/ellauri103.html on line 507: Doonesbury sarjakuvaa ei muista kukaan, varsinkaan sen jälkeen kun Gary Trudeau (ihan aiheesta) 2015 kritisoi Charlie Hebdon piirtäjiä "for punching downward..., attacking a powerless, disenfranchised minority with crude, vulgar drawings closer to graffiti than cartoons", and thereby wandering "into the realm of hate speech" with cartoons of Muhammad. Muiden pöyristyneiden öykkärien joukossa joku paska David Frum "criticized what he called Trudeau's moral theory that holds "the privilege-bearer responsible". Eihän se nyt käy, privilege on privilege, Mariallakin oli sellainen, eikä sitä siltäkään otettu pois. Rääppä humanistiystävineen piti rinnassa "Je suis Charlie" läppyjä. Charlie Chaplin lie ollut kyseessä.
xxx/ellauri103.html on line 518: Tässä tulee nyt ämmyrkäinen josta en ollut kuullut sanaakaan, vaikka se on melkein samanikäinen kuin mä ja paljon paljon julkkixempi. Nythän sekin on kohta 70v ja sen tähti on kaiketi jo laskenut. Loppupeleissä sitä oli faceliftattu aivan sikana. Vuoden 2018 jälkeen-kuvassa sillä näyttää olevan leukakuoppa ja pukinparta. Clifford oli vakuuttanut kaikille kazojilleen, miten jonkun toisen lapsen sairaus ja hätä oli itkettänyt häntä niin vuolaasti, että hänen oli ollut pakko käyttää peräpukamalääkettä vähentääxeen silmänalusturvotusta. Tulee mieleen kerta jolloin Seija pakotti mut kokeilemaan Hädensaa (siihen yhteen paikkaan, ei silmän alle, tai no, alle kyllä mutta paljon alemmax) jotta näkisin kuinka kurja on synnyttäneen naisen olo.
xxx/ellauri103.html on line 520: ford-to-exit-today-show.jpg" width="30%" />
xxx/ellauri103.html on line 522: Kathryn Lee Gifford (née Epstein; born August 16, 1953) is an American television presenter, singer, songwriter, occasional actress and author. She is best known for her 15-year run (1985–2000) on the talk show Live! with Regis and Kathie Lee, which she co-hosted with Regis Philbin. She is also known for her 11-year run with Hoda Kotb, on the fourth hour of NBC's Today show (2008–2019). She has received 11 Daytime Emmy nominations and won her first Daytime Emmy in 2010 as part of the Today team. Gifford's first television role had been as Tom Kennedy's singer/sidekick on the syndicated version of Name That Tune only in the 1977–1978 season. She also occasionally appeared on the first three hours of Today and was a contributing NBC News correspondent.
xxx/ellauri103.html on line 524: Kathie Lee married Paul Johnson, a composer/arranger/producer/publisher of Christian music, in 1976. After their divorce in 1982, she married sportscaster and former NFL player Frank Gifford in 1986. He died in 2015. Kathie Lee has released studio albums and written books. Kathie Lee has sold clothes made in offshore sweatshops whose living and working conditions were simply inhumane.
xxx/ellauri103.html on line 526: Gifford was born Kathryn Lee Epstein in Paris, France, to American parents, Joan (born Cuttell; January 20, 1930 – September 12, 2017), a singer, and Aaron Epstein (March 19, 1924 – November 19, 2002), a musician and former US Navy Chief Petty Officer. Aaron Epstein was stationed with his family in France at the time of Gifford's birth. Gifford grew up in Bowie, Maryland, and attended Bowie High School.
xxx/ellauri103.html on line 528: Gifford's paternal grandfather was a Russian Jew from Saint Petersburg and her paternal grandmother had Native American ancestry. Her mother, a relative of writer Rudyard Kipling, was of French Canadian, German and English descent.
xxx/ellauri103.html on line 529: After seeing the Billy Graham–produced film The Restless Ones at age 12, Gifford became a born-again Christian. She told interviewer Larry King, "I was raised with many Jewish traditions and raised to be very grateful for my Jewish heritage. But even more grateful I am to Billy. Jesus sells so much better here in the U.S. than Moses."
xxx/ellauri103.html on line 531: Gifford left Today in order to pursue a movie career both as an actress, and as a director and producer. She did a number of voice overs most notably as a spiny anteater in the 1998 TV series Hercules and in Higglytown Heroes as the Mail Carrier Hero in 2004. In 2018 she filmed a Hallmark Christmas movie for Hallmark Movies & Mysteries called A Godwink Christmas. Gifford intends to make movies about the experiences of losing a loved one and being a widow, as she now has first-hand experience of the role.
xxx/ellauri103.html on line 533: Frank and Kathie Lee Gifford raised the money to build and continued to financially support two shelters in New York City for babies born with HIV, or a congenital crack cocaine addiction. These shelters were named in honor of her children, Cody (HIV) and Cassidy (crack cocaine).
xxx/ellauri103.html on line 535: Kathie Lee was 23 years younger than Frank. They had two children together, Cody Newton Gifford (born March 22, 1990) and Cassidy Erin Gifford (born August 2, 1993). They also shared a birthday: August 16. Frank died on August 9, 2015, from natural causes at their Greenwich, Connecticut, home at the age of 84. In 2017, she released "He Got a Chain Reaction", a very personal song Kathie Lee co-wrote (with songwriter Brett James) and dedicated to her husband. All proceeds from the song went to the international evangelical Christian humanitarian aid charity Samaritan's Purse. Frank's fat inheritance went into Kathie Lee's purse.
xxx/ellauri103.html on line 537: In 1996 the National Labor Committee, a human rights group, reported that sweatshop labor was being used to make clothes for the Kathie Lee line, sold at Wal-Mart. The group reported that a worker in Honduras smuggled a piece of clothing out of the factory, which had a Kathie Lee label on it. One of the workers, Wendy Diaz, came to the United States to testify about the conditions under which she worked. She commented, "I wish I could talk to Kathie Lee. If she's good, she will help us." Gifford addressed Kernaghan's allegations on the air during Live! with Regis and Kathie Lee, explaining that she was not personally involved with hands-on project management in factories, and had never made a piece of clothing in her life.
xxx/ellauri103.html on line 552: After the University of Oregon, Knight went through Stanford´s MBA program, during which he wrote a paper theorizing that the production of running shoes should move from its current center in Germany to Japan, where labor was cheaper.
xxx/ellauri103.html on line 554: Since then, the company has only continued to grow, helped on in part by a series of clever ad campaigns, most famously the 1988 "Just Do It" ad campaign (apparently inspired by the last words of American murderer Gary Gilmore before the firing squad, "Let´s do it.")
xxx/ellauri103.html on line 558: Nike offers subscription-based models to attract customers. Kids 2 through 10 to have varying access across a selection of roughly 100 shoes for a monthly fee.
xxx/ellauri103.html on line 579: Tangent: Thunberg told her millions of social media followers on Thursday she had been self-isolating for the past two weeks after returning home from a three-week trip in Central Europe. She said she reported symptoms associated with coronavirus, such as a fever and a cough. While she could not get tested for COVID-19 since Sweden is limiting tests to those in need of emergency medical treatment, she said it was “extremely likely” that she’s had it, given the combined symptoms and circumstances.
xxx/ellauri103.html on line 616: Onnex niiden koulu-uniformut oli tehty hikipajassa. Siitä nousi aivan helvetin kova älämölö.
xxx/ellauri104.html on line 36: Johnny Nash was responsible for multiple equations and mathematical breakthroughs that influenced everything from economics to geometry. Like Nash equilibrium in game theory, one of the worst ideas an ape ever stumbled on. In addition to being a genius intellectual and genius mathematician he also suffered from schizophrenia his entire adult life. Not to put too find a point to it, he was mad as a march hare.
xxx/ellauri104.html on line 55: F40-F48 Neurotic, stress-related and somatoform disorders (Obsessed, phobics)
xxx/ellauri104.html on line 75: The first edition of the DSM was published in 1952, listing 102 broad categories of disorders. Each of these included a short list of symptoms, along with some information about suspected causes.
xxx/ellauri104.html on line 156: Narcissistic personality disorder (NPD), a cluster B personality disorder, is considered to be one of the least identified personality disorders (Pies, 2011). On the other hand, a good number of patients with narcissistic traits present at the psychiatrist's office with other types of issues such as anxiety or depression. A common finding in clinical practice, NPD frequently coexists with other psychiatric disorders. NPD is a relatively recent diagnostic category. Its origins stem from a great effort between psychoanalysts and psychoanalytic psychotherapists to recognize a cluster of predominantly difficult patients who could not be classified as psychotic, not typically neurotic and overall not responsive to conventional psychotherapeutic treatment options (Gildersleeve, 2012).
xxx/ellauri104.html on line 208: There is a long list of genius level individuals who become the top 1% of professionals in their field but also suffer from an inability to socialize, communicate, or suffer from mental health issues. One wonders if the flaws in the brain that cause something like schizophrenia also cause one to be a genius intellect. Take Piki for instance.
xxx/ellauri104.html on line 230: Profile photo for Angel Wills (a red ball)
xxx/ellauri104.html on line 236: Profile photo for Rob Ford (guy in shorts and Superman t-shirt)
xxx/ellauri104.html on line 243: Profile photo for Angel Wills (a red ball)
xxx/ellauri104.html on line 251: In fact, the "symptoms" are not at all related to the causes of having a different level of neurotransmitter. You might as well call anyone who has the so-called symptoms of schizophrenia the unknown medical problem rather than grouping them into one label, just for the sake of it!
xxx/ellauri104.html on line 253: Funny thing is, nobody knows why neurotransmitters are of a different level for people with "schizophrenia" and blame it on this label. Those with such illnesses were not always measured for levels of neurotransmitters, they were only assumed to have such levels of neurotransmitters by the psychiatrist who has no real medical background like that of a surgeon. To worsen it, Earthling's medical science has yet to be able to measure these levels accurately and safely! Isn't this shocking?
xxx/ellauri104.html on line 255: The truth is this: Neurotransmitters are always regulated for optimal performance due to a process called Homeostasis. This is the body's naturally intelligent way of regulating itself by creating a optimal condition using whatever resources is available to the body to make it as healthy as possible. Therefore there is no such thing as too much or too little of neurotransmitters, unless you have a state of malnourishment.
xxx/ellauri104.html on line 257: When the body is in a certain state, be it in sleep, at rest, after a meal, after an emotional state etc, Neurotransmitter levels differ all the time. Measuring them at various states is the right way to do such scientific quantification. But even then, your body is responding to a stimuli and even then, your body is given a set of nutrients to work with to produce the optimal level of Homeostasis of the neurotransmitters. Therefore, understanding Homeostasis and how it works will lead you to understand that the levels of neurotransmitters is not a factor of schizophrenia at all.
xxx/ellauri104.html on line 300: Note: We have 58 other definitions for POV in our Acronym Attic, viz.
xxx/ellauri104.html on line 347: Justify your reasoning in every step to find the right diagnosis, don't just create a label for unknown things!
xxx/ellauri104.html on line 348: The real reason for schizophrenia and depression and mild Asperger's and autism etc. are ALL caused by the spirit!
xxx/ellauri104.html on line 353: All these will be discovered by your scientists one day if your kind is open to new information. These new information are just facts waiting to be proven and to be accepted by your mainstream. Proving is easy, spreading them to the rigid minds of people is hard! This message is for an intended audience only.
xxx/ellauri104.html on line 357: P.S. POV in this context most likely stands for Person On the Verge.
xxx/ellauri104.html on line 389: - saa joskus raivokohtauksia tai purskahtaa itkuun. Hänellä on ranteet täynnä viiltoja....sääliventeiksihän me niitä kutsutaan. Punainen euforia
xxx/ellauri104.html on line 392: Punainen euforia xxx/ellauri104.html on line 398: Etsien euforiaa hän vaeltaa.
xxx/ellauri104.html on line 400: Etsien euforiaa hän vaeltaa.
xxx/ellauri104.html on line 406: Etsien euforiaa hän vaeltaa.
xxx/ellauri104.html on line 408: Etsien euforiaa hän vaeltaa.
xxx/ellauri104.html on line 416: Mä pidän aivojani kaatopaikkana jonne tuodaan kaikki turha; millä ei enään tee mitään. Mut joskus sieltä löytyy todellinen helmi; vanha putkiradio tai telkkari jonka voi korjata.. Turhaa informaatiota tulee joka tuutista -niin et sekoo...no mä työstän sekavia filmin repliikkejä kynän ja paperin kanssa.
xxx/ellauri104.html on line 527: Albeit to different extents, the researchers explain, the nine negative personality traits are all based on a rooted tendency to prioritize one’s own well-being, pleasure, or success over those of others, even if it means others will have to suffer for it.
xxx/ellauri104.html on line 591:
Conflict, struggle, anger, respect for society's rules
xxx/ellauri104.html on line 671: Critics of the new scales argue that the removal of this common variance makes the RC scales less ecologically valid (less like real life) because real patients tend to present complex patterns of symptoms.[citation needed] Proponents of the MMPI-2-RF argue that this potential problem is addressed by being able to view elevations on other RC scales that are less saturated with the general factor and, therefore, are also more transparent and much easier to interpret.
xxx/ellauri104.html on line 708:
Measures the acting out and social deviance features of antisocial personality such as rule breaking, irresponsibility, failure to conform to social norms, deceit, and impulsivity that often manifests in aggression and substance abuse
xxx/ellauri104.html on line 726:
Measures risk for psychosis, unusual thinking and perception, and risk for non-persecutory symptoms of thought disorders
xxx/ellauri104.html on line 767: Neurosis should not be mistaken for psychosis, which refers to a loss of touch with reality. Nor should it be mistaken for neuroticism, a fundamental personality trait proposed in the Big Five personality traits theory.
xxx/ellauri104.html on line 788: Hysteria (kreik. hystera 'kohtu') on historiallinen tautinimeke, joka jaettiin myöhemmin kahteen alaluokkaan hysteeriseksi neuroosiksi ja konversiohysteriaksi. Hysteerinen neuroosi nimettiin uudelleen somatoformiseksi häiriöksi, ja nykyisin siitä käytetään nimitystä somatisaatiohäiriö (F45.0). Konversiohysteria nimettiin uudelleen konversiohäiriöksi, jota nimikettä käytetään edelleen suomalaisessa psykiatriassa, vaikka sairauden virallinen nimi on muuttunut dissosiaatiohäiriöksi (F44). Osa lääkäreistä on ruvennut kutsumaan hysteriaa psykogeeniseksi, toiminnalliseksi tai lääketieteellisesti selittämättömäksi häiriöksi.
xxx/ellauri104.html on line 1033: JOHTOPÄÄTÖS: Suomessa pitää tehdä kaikkien talousreformien äiti, markkinatalouden ehtojen mukaan.
xxx/ellauri104.html on line 1161: Siitä fibasta alkoi tää lipsunta lain kirjaimesta. Ne johtavat kirjanoppineet oli reformijuutalainen rabbi Akiba (Akiva! Kive!) 2. vuosisadalla ja sitä ennen rabbi Hillel Jeesuxen aikana. Jehoshua Bar-Hillel teki lopun konekäännöxen 1. sukupolvesta. Eipä arvannutkaan kuinka käy 3. sukupolvessa, kun ei muistanut panna vahinkoa kiertämään 3. ja 4. sukupolveen kuin Jehova.
xxx/ellauri113.html on line 33: Stephen Hawkingista (8 January 1942 – 14 March 2018) tuli iän karttuessa yhä enemmän Alienin näköinen. Nuoruudenkuvista päätellen se oli nenäkäs heppuli. Se kävi Highschool for Girls-nimistä koulua ja oli keskikastia. Sen kaverit löi karkkipussista vetoa ettei siitä tule koskaan mitään. Hyvä veto, parempi kuin sen oma veto mustasta aukosta. Tänään luin että Hawking oli vähällä kuolla Iranissa 1962 suuressa maanjäristyxessä. Sattumalta juuri tänään tehtiin iranilaista ash-e-reshteh nimistä papukeittoa. Onkohan tää joku viesti Stepheniltä pimeältä tähdeltä? Oisko siltä karannut jotain infoa? Et älä pilkkaa mun muistoa tai mä mukiloin sun sisältämän informaation? Mustista aukoista uhosi popliinitakkinen Tofe Gefvert 70-luvulla mulle ja Eskille, mä en tiennyt yhtään mistä se messusi.
xxx/ellauri113.html on line 46: General relativity also works perfectly well as a low-energy effective quantum field theory. For questions like the low-energy scattering of photons and gravitons, for instance, the Standard Model coupled to general relativity is a perfectly good theory. It only breaks down when you ask questions involving invariants of order the Planck scale, where it fails to be predictive; this is the problem of "nonrenormalizability."
xxx/ellauri113.html on line 50: Gravity is more subtle, though: the real problem is not so much nonrenormalizability as high-energy behavior inconsistent with local quantum field theory. In quantum mechanics, if you want to probe physics at short distances, you can scatter particles at high energies. (You can think of this as being due to Heisenberg's uncertainty principle, if you like, or just about properties of Fourier transforms where making localized wave packets requires the use of high frequencies.) By doing ever-higher-energy scattering experiments, you learn about physics at ever-shorter-length scales. (This is why we build the LHC to study physics at the attometer length scale.)
xxx/ellauri113.html on line 54: This tells us that quantum gravity, at very high energies, is not a quantum field theory in the traditional sense. It's a stranger theory, which probably involves a subtle sort of nonlocality that is relevant for situations like black hole horizons.
xxx/ellauri113.html on line 56: None of this is really a contradiction between general relativity and quantum mechanics. For instance, string theory is a quantum mechanical theory that includes general relativity as a low-energy limit. What it does mean is that quantum field theory, the framework we use to understand all non-gravitational forces, is not sufficient for understanding gravity. Black holes lead to subtle issues that are still not fully understood. But not contradictions, just lacunae.
xxx/ellauri113.html on line 70: Hawking ja Thorne hävisivät vedon Preskillille, info ei häviä mustassa aukossa, se vaan mukiloidaan tuntemattomaxi. “I am sorry to disappoint science fiction fans, but if information is preserved, there is no possibility of using black holes to travel to other universes. If you jump into a black hole, your mass energy will be returned to our universe, but in a mangled form which contains the information about what you were like, but in an unrecognisable state.” Thorne ei ole vielä vakuuttunut, mutta se onkin vielä elossa. Se seisoo yhä Hawkingin hartioilla, jotka olivat kyllä ihan lysyssä.
xxx/ellauri113.html on line 84: Ex nihilo, nihil fit – is one of the propositions to which great significance was attributed in metaphysics. The proposition is either to be viewed as just a barren tautology, nothing is nothing, or, if becoming is supposed to have real meaning in it, then, since only nothing comes from nothing, there is in fact none in it, for the nothing remains nothing in it. Becoming entails that nothing not remain nothing, but that it pass over into its other, being. – Later metaphysics, especially the Christian, rejected the proposition that out of nothing comes nothing, thus asserting a transition from nothing into being; no matter how synthetically or merely imaginatively it took this proposition, there is yet even in the most incomplete unification of being and nothing a point at which they meet, and their distinguishedness vanishes. –
xxx/ellauri113.html on line 89: On the Fourfold Root of the Principle of Sufficient Reason (German: Ueber die vierfache Wurzel des Satzes vom zureichenden Grunde) is an elaboration on the classical Principle of Sufficient Reason, written by German philosopher Arthur Schopenhauer as his doctoral dissertation in 1813. The principle of sufficient reason is a powerful and controversial philosophical principle stipulating that everything must have a reason or cause. Schopenhauer revised and re-published it in 1847. The work articulated the centerpiece of many of Schopenhauer's arguments, and throughout his later works he consistently refers his readers to it as the necessary beginning point for a full understanding of his further writings.)
xxx/ellauri113.html on line 100: Ihmisen geneettinen informaatio on noin 50 Harry Potter-kirjan luokkaa. Suurin osa siitä on tarpeetonta. Kirjoina vuosittain ilmestyvän informaation määrä on biljardikertainen mutta siitä 99% on täyttä roskaa.
xxx/ellauri113.html on line 108: V: Ennustaminen on vaikeaa, ja tulevaisuuden ennustaminen on erityisen vaikeaa, sanoi Ahti Karjalainen. Ize asiassa se ei ole vaikeaampaa kuin menneenkään, sillä jokainen päivä on uusi eilinen. Alkeelliset apinat koittaa käydä kauppaa pahansuopien jumalien kaa: anna sinä tää juttu ilmaisexi niin minä annan ilmaisexi uhreja ja läpyjä. Nykyajan jumalat on syömälakossa, niiden mustat aukot on umpeen tervattu, siis niille riittää pelkät aploodit. Tai no jonkinlainen ryhtiliike saattaa niitä miellyttää. Tit for tat, se on vanhan ajan jumalien moraali. Laplace ei enää tarvinnut sitä hypoteesia.
xxx/ellauri113.html on line 112: No Tapsaa jäi informaatioparadoxi kiusaamaan, eli hukkuuko mustassa reijässä infoa. Menneisyys kertoo ketä olemme. Musta aukko uhkailee nielaista identiteettimme. No useimmille jo muutaman vuoden takainen menneisyys on musta aukko. Vanhalle alzheimerille riittää alle minuutti. Apinat on muutenkin liki identtisiä keskenään. Eli ei tässä suuresta vahingosta ole kysymys. Sitäpaizi heti Hawkingin kadottua tapahtumahorisontin taa selvisi, että info säilyy kuin säilyykin sen reijästä:
xxx/ellauri113.html on line 114: Today, many physicists believe that the holographic principle (specifically the AdS/CFT duality) demonstrates that Hawking's conclusion was incorrect, and that information is in fact preserved. In 2004 Hawking himself conceded a bet he had made, agreeing that black hole evaporation does in fact preserve information.
xxx/ellauri113.html on line 213: ALS (the disease which professor Hawking had) is a motor-neuron disease, and thus only affects the voluntary muscle functions, which does not include gut peristalsis (which is essential for stool formation and expulsion). Our bowel movements occur under subconscious control, even when paralyzed they still work normally due to the effects of the autonomic nervous system. The only thing we control voluntarily is our anal sphincter. However, in the case of Professor Hawking, he likely had no control.
xxx/ellauri113.html on line 219: V. Hawking was actually spotted in church not infrequently in Cambridge. In Britain, you’re not actually expected to believe in God in order to go to church, if you feel like going to church. If you do believe in God, you’re not expected to go to church either. You go to church if you like going to church for some reason, and that’s that.
xxx/ellauri113.html on line 474: David Berlinski (born 1942) is a apostate Jewish-American author who has written books about mathematics and the history of science as well as other fiction. He is a senior fellow of the Discovery Institute´s Center for Science and Culture, a center dedicated to promulgating the pseudoscience of intelligent design.
xxx/ellauri113.html on line 476: David Berlinski was born in the United States in 1942 to German-born Jewish refugees who had immigrated to New York City after escaping from France while the Vichy government was collaborating with the Germans. His father was Herman Berlinski, a composer, organist, pianist, musicologist and choir conductor, and his mother was Sina Berlinski (née Goldfein), a pianist, piano teacher and voice coach. Both were born and raised in Leipzig where they studied at the Conservatory, before fleeing to Paris where they were married and undertook further studies. German was David Berlinski´s first spoken language. He earned his PhD in philosophy from Princeton University.
xxx/ellauri113.html on line 478: After his PhD, Berlinski was a research assistant in the Department of Biology at Columbia University for less than one year. He has taught philosophy, mathematics and English at Stanford University, Rutgers, the City University of New York and the Université de Paris [citation needed]. He was a research fellow at the International Institute for Applied Systems Analysis (IIASA) in Austria and the Institut des Hautes Études Scientifiques (IHES) in France [citation needed. Maybe it is all a bunch of lies.]
xxx/ellauri113.html on line 480: Berlinski has written works on systems analysis, the history of differential topology, analytic philosophy, and the philosophy of mathematics. Berlinski has authored books for the general public on mathematics and the history of mathematics. These include The Secrets of the Vaulted Sky (2003), aimed to redeem astrology as "rationalistic"; Publishers Weekly described the book as offering "self-consciously literary vignettes ... ostentatious erudition and metaphysical pseudo-profundities".
xxx/ellauri113.html on line 482: Berlinski´s books have received mixed reviews, and been criticized for containing historical and mathematical inaccuracies. One critic said, "I haven't learned anything from [Berlinski's] book except that the novel of mathematics is best written in another style." He is the author of several detective novels starring private investigator Aaron Asherfeld, and a number of shorter works of fiction and non-fiction.
xxx/ellauri113.html on line 484: An opponent of biological evolution, Berlinski is a senior fellow of the Discovery Institute's Center for Science and Culture, a Seattle-based think tank that is a hub of the pseudoscientific intelligent design movement. Berlinski shares the movement's rejection of the evidence for evolution, but does not openly avow intelligent design and describes his relationship with the idea as: "warm but distant. It's the same attitude that I display in public toward my ex-wives." Berlinski is a critic of evolution, yet, "Unlike his colleagues at the Discovery Institute,...[he] refuses to theorize about the origin of life." Vitun jutku, ei niihin ole luottamista, jeesuxen murhaajiin.
xxx/ellauri113.html on line 490: Professor Stuart Burgess. About: I have a passion for designing engineering systems including bio-inspired designs. Like many scientists I believe that the natural world has a Designer. The purpose of this website is to share some of my design work and to share personal views about why I believe in a Creator. Below is a picture of me holding our two family Chihuahuas – Bambi and Minnie. They were created by the Creator, not me. My creation articles:
xxx/ellauri113.html on line 502: How dense can these creation types really be? Wanting very much for something to be true turns people into imbeciles. The least one can say for Dawkins is that he knows what he doesn´t know. He his happy to just wait and see. One of my daughters challenged the teacher and said, “Miss, you keep saying ‘evolution did it,’ but you never actually explain how evolution did it.” The teacher had to confess that my daughter made a valid criticism, and the rest of class agreed. So what? How did god create the snake? Did he roll it like Gary Larson shows, or did he use some other method? Did he just make a hypnotic gesture? (Yes, see below.)
xxx/ellauri113.html on line 538: Pekan mäyräkoira oli aika sairas, hoidot tuli kalliixi. Mutta oli se niin rakas, kuin oma poika, johon olen mielistynyt. Jumala on askarrelut perhosten siipiin numerot ja kirjaimet ja väkertänyt kärpäsen siipiin muurahaisen kuvat. Herrasväen huumorintajua. On sillä ollut vapaa-aikaa, ja mixei olis, kun se on kerta iankaikkinen. Ei siltikään kukaan usko. Mixeise kirjoittanut siihen selkeämmin että "We apologize for the inconvenience." Sir, mixi näitte niin paljon vaivaa pysyäxenne tuntemattomana? No just six, jotain pitää jättää uskon varaan, ei tää muuten pelitä, peliä ei saa spoilata ettei jänskyys katoa.
xxx/ellauri113.html on line 554: Dinosaurien pehmytkudoxet voi säilyä miljooniakin vuosia jos ne on saaneet jotain säilöntäaineita kuten rautaa tai formaldehydiä. Tästä löytyy netistä kyllä selityxiä, jos vaivautuisi lukemaan, mutta Pekasta ne on naurettavia. Pekka on aika naurusuu. Ei pitäis päättää lopputulosta ennenkuin alkaa tutkia. Se on epistä. Tai että talitiaiset on polveutuneet hirmuliskoista, se on Pekan mielestä ihan tärähtänyttä, koska T.Rex on iso ja pelottava, T.Tiainen on pieni ja säälittävä. No jos on etukäteen päättänyt mikä on mahdollista, niin ei se sitten ole. Tiedätkö kuka on herra joka on sen kaiken tehnyt, ja mistä sen käsi on kehittynyt? Leijonakuninkaan pentu vastaa: tiedän kyllä, se on Jeesus (häh? Sehän oli sen isä, Jehu?) ja sen käsi on kehittynyt kalan eväpiikeistä. Jeesuxen brändikin on kala, ichthys, muistattehan! Ihminen on tehnyt omasta järjestään epäjumalan. No siitä ei voi syyttää Pekka Reinikaista, sen järkeä ei kukaan voisi luulla edes pienexi epäjumalaxi. Small gods. Kaikki ihmisjärkeilyt on hylättävä, sanoo Pekka, ja on se kyllä hylännytkin.
xxx/ellauri113.html on line 560: Shell-shocked, Isis set out to find all the pieces of Osiris’s body. Aided by Nephthys, Isis was able to retrieve all the body parts of Osiris, except Osiris penis. Isis called on the god Anubis to help in the mummification process. After that, she cast a magical spell on Osiris dismembered parts, bringing him back to life. However, he did not come back in his old self. He was instead reborn in the land of the dead (the Underworld). Before he departed for the Underworld, Isis mated with him and became pregnant with Horus (the falcon-headed god. Apparently the missing penis was located eventually.)
xxx/ellauri113.html on line 562: As lord of the underworld, Osiris’s was responsible for judging the souls of the dead. In that role, he earned the name Khentiamenti or “the Foremost of the Westerners”. If the dead person was deemed to have lived an upright life, the soul of the dead would be ushered into the bosoms of Osiris, i.e. into eternal paradise. However, if the person was found guilty by the panel, the soul of dead was instantly consumed by the demon Ammit. Thus, the soul vanished into eternal nothingness.
xxx/ellauri114.html on line 122: What more than anything is missing in recent films, and shines splendidly in Maxwell’s films, is the sense of glory, the feeling that some have lived on an elevated plane according to the dictates of the highest sense of duty and honor. It’s an unfashionable feeling today, and mocked by those who conspicuously lack it, who love weakly, who think solely in quotidian, political terms. It cannot be understood by those without religious faith, for Heaven is a City of Glory and glory is the special attribute of a God who, if hidden, nevertheless offers us a glimpse of the special virtue of his glory in the lives of those who in moments of danger are willing to sacrifice themselves for a cause they think greater than themselves; and that, above the messiness of political squabbles, is the message behind Maxwell’s films. (The American Spectator 2015)
xxx/ellauri114.html on line 124: Ron Maxwell is (or was) an ardent Trump supporter. He fears some truly inspired Shakespeare director is sure to portray Duncan as Trump, so that Macbeth can spend a full five minutes frenetically stabbing him in his sleep, which should provide ample time for the Trump hating zealots to achieve their ultimate catharsis. But this does not make Trump a villain. As with all of Shakespeares characters, Trump is entirely human in his complexity and contradiction. Shakespeare for dummies indeed.
xxx/ellauri114.html on line 134: Buried penis is different than micropenis, which is an abnormally small, normally structured penis with a stretched penile length of less than 2.5 standard deviations below the mean for age or stage of sexual development of the patient.
xxx/ellauri114.html on line 238:
xxx/ellauri114.html on line 257: Tää on Tit for tat, quid pro quo eli Lex talionis. Täst mie piän. Tää on hyvä ohjelma.
xxx/ellauri114.html on line 265: “See, I will break the bow of Elam, the mainstay of their might. I will bring against Elam the four winds from the four quarters of heaven; I will scatter them to the four winds, and there will not be a nation where Elam’s exiles do not go. I will shatter Elam before their foes, before those who want to kill them; I will bring disaster on them, even my fierce anger,” declares the Lord. “I will pursue them with the sword until I have made an end of them. I will set my throne in Elam and destroy her king and officials,” declares the Lord. "Yet I will restore the fortunes of Elam in days to come,” declares the Lord
xxx/ellauri114.html on line 272: Elam’s capital city, Susa, was one of the world’s first post flood cities, and was a regional center off and on for many centuries before being destroyed by Ashurbanipal, the last of the great Assyrian Kings, in 647 BC. As was the custom of Assyrian kings, he removed many of the surviving Elamites from their homeland. He took them to the former Northern Kingdom of Israel, which had been conquered by Assyria 74 years earlier, where they were resettled among the Israelites who remained there.
xxx/ellauri114.html on line 274: THAT WAS ONLY THE BEGINNING. But this did not fulfill Jeremiah’s prophecy, which wouldn’t even be given for at least another 50 years. Susa was rebuilt, only to be conquered again, this time by the Persian King Cyrus. It was rebuilt again and renovated by King Darius the Great to serve as the capital of the Persian Empire. Susa was mentioned in Daniel 8:2 as the location where the prophet received a vision recorded in Daniel 8 of the subsequent conquest of the Persian Empire by Alexander the Great. This prophecy was fulfilled two hundred years later when Susa surrendered without a battle to Alexander.
xxx/ellauri114.html on line 277: WHO ARE THESE PEOPLE? A case can be made for the view that “Persian” and “Elamite” are not two names for the same people but that having conquered Elam, Persia became the successor to Elam, whose original inhabitants, as Jeremiah’s prophecy indicates, have been scattered to the four winds and absent from the pages of history for over 2,500 years. Evidence of the difference in origin between the Elamites and the Persians came from the mouth of none other than Persian King Darius the Great who said, “I am Darius, the great king, the king of kings, the king of many countries and many people, the king of this expansive land, the son of Wishtaspa of Achaemenid, Persian, the son of a Persian, ‘Aryan’, from the Aryan race” (From Darius the Great’s Inscription in Naqshe-e-Rostam).
xxx/ellauri114.html on line 278: Some scholars say Iran means “land of the Aryans” and claim that the Iranians are not descendants of Shem, as the Elamites were, but more likely came from Japeth, whose descendants are mostly Caucasians. This supports the view that Elam and Persia are not different names for the same people. Also, the native languages of the two groups were different.
xxx/ellauri114.html on line 279: This may explain why Ezekiel, who wrote from Babylon at the same time Jeremiah was writing from Jerusalem, identified one of the major participants in the Battle of Ezekiel 38 as being Persia, and not Elam. God might have informed him, as He did Jeremiah, that the Elamites would be conquered and scattered to the four winds by their Persian neighbors.
xxx/ellauri114.html on line 280: It could also help us understand why the Arabs of the Middle East today are so opposed to the Iranians gaining any kind of political or military advantage over them. Even though they share varieties of the same religion (Islam), the Persians are not Arabs. As an example, if you follow our “Prophecy in the Headlines” feature, you’ve probably read about Saudi Arabian officials announcing that because of the US pursuit of a more cooperative relationship with Iran, the Saudi kingdom will henceforth be limiting its interaction with the US and going its own way where Middle Eastern affairs are concerned.
xxx/ellauri114.html on line 283: For an instant, I thought I had offended him. Then, as if he was correcting a child, He said, “Persians are not Arabs. We’re Caucasians.”) But there’s one verse that prevents us from proclaiming Jeremiah’s prophecy to be completely fulfilled in history. Jeremiah 49:39 says, “Yet I will restore the fortunes of Elam in days to come, declares the Lord.”
xxx/ellauri114.html on line 285: WHAT HAPPENED TO ELAM? There’s no record of a re-emergence of the Elamites since the Persian conquest 2500 years ago. Some say Jeremiah 49:39 is currently being fulfilled through the Iranians. They say this partly because Iran’s primary nuclear facilities are in the area once called Elam. Its recently completed nuclear reactor in Bushehr lies on the eastern shore of the Persian Gulf in the heart of ancient Elam. If that’s the case then God’s restoration of Elam’s fortunes is both brief and haphazard, its stated purpose is opposed to God’s plan for Israel, and it is doomed to end in even more destruction.
xxx/ellauri114.html on line 287: Currently, the most popular view is that the complete fulfillment of Jeremiah’s prophecy is for our time and will take place shortly through Iran’s defeat in the Battle of Ezekiel 38. But if that’s true, then the Iranian people will have to be scattered among all the nations following their defeat and then somehow regain God’s favor during Daniel’s 70th Week in order for the last verse to be fulfilled. There’s simply no good reason to believe this will happen. After one brief reference in Ezekiel 38:5, the future of Persia is never mentioned in the Bible again.
xxx/ellauri114.html on line 293: LET’S TRY TO BE MORE CAREFUL. I think there are a number of people today who are guilty of interpreting Bible prophecy in light of current events when the reverse is supposed to happen. We are supposed to interpret current events in light of Bible prophecy. These people read the world news and then scour the Bible for prophetic verses that seem to fit without fully researching their history to see to what extent they’ve already been fulfilled. Many of them are novices where Bible prophecy is concerned, but some should know better.
xxx/ellauri114.html on line 295: We also need to remember that Bible prophecy only illuminates world history where Israel is concerned. Great Empires have come and gone during Israel’s absence without so much as a hint of their existence in the Bible. Even the United States, by any measure the most successful of them all, is missing from the prophetic record. You can’t tell me God didn’t know these empires were coming, so their absence has to mean that He sees them as irrelevant to Israel’s destiny. Don’t get me wrong, He has used them all to advance His plan for His people, and they were all blessed through their time of participation. But He didn’t find any of them worthy of mention because He didn’t actually need any of them to fulfil His plan.
xxx/ellauri114.html on line 297: I frankly can’t say how or when God will restore Elam’s fortunes. But based on what I know currently, I am not comfortable with the substitution of Iran for Elam in Jeremiah 49:34-39. The truth is, we don’t need Jeremiah 49 to know what will happen to Iran, and the Bible doesn’t say how or when Elam’s fortunes will be restored. The only thing we know for sure is that God said it and therefore He will do it.
xxx/ellauri114.html on line 303: The Biblical people called by the names above once occupied the territory we know today as Jordan, the nation due east of Israel. Not many people realize that Edom, Moab, and Ammon were given their homelands by God himself (Deut. 2:5, 9, 19) just like Israel was. And just like Israel was told to clear the land west of the Jordan River of the people who lived there at the time, Edom, Moab, and Ammon were told to perform the same service for God on the Eastern side (Deut. 2:10-12, 20-22).
xxx/ellauri114.html on line 335: Realizing they needed separate pasturelands because their herds would now be too large for them to remain together, Esau took his Canaanite wives and all he owned and moved some distance away into the hill country of Seir, east and south of the Dead Sea, just south of Moab and Israel. Later, the Lord told Moses He had given this land to Esau and his descendants. (Deut 2:5).
xxx/ellauri114.html on line 336: The relationship between Israel and its three neighbors to the East was never good, and they fought with each other frequently. Sometimes God used Israel to discipline them and at other times He used them to discipline Israel. Under King David, Israel conquered and subjugated all of them for a time (2 Samuel 8:1-14).
xxx/ellauri114.html on line 338: 400 years later, the Babylonians came as the Lord’s instrument of judgment against Israel. Edom, Moab, and Ammon all cheered for Babylon and made plans to carve up the Promised Land for themselves after the Babylonians carried Israel into captivity. This displeased the Lord and He had the Babylonians destroy them as well. Moab and Ammon ceased to exist as nations at that time (Ezekiel 25:10).
xxx/ellauri114.html on line 341: So Edom, Moab, and Ammon ceased to be nations at about the same time that Judah was carried off to Babylon. After 70 years of captivity, Israel was restored. In Jeremiah 48:47 the Lord promised one day to restore the fortunes of Moab as well, and in Jeremiah 49:6 He made the same promise to Ammon. But He made no such promise to Edom.
xxx/ellauri114.html on line 350: Rev. 12:13-17 tells us that after Satan is confined to Earth he will go after “the woman”, symbolic of Israel. But the woman will be given the wings of a great eagle, enabling her to flee into the desert to a place prepared for her, where she will be taken care of for a time, times and half a time, which is 3 ½ years, the duration of the Great Tribulation. This agrees with Matt. 24:15-21 where the Lord warned the believing remnant of Israel to flee to the mountains to escape the Great Tribulation. The closest mountains to Jerusalem are in Moab and Edom.
xxx/ellauri114.html on line 352: And concerning the time of the 2nd coming, Isaiah wrote: Who is this coming from Edom, from Bozrah, with his garments stained crimson? Who is this, robed in splendor, striding forward in the greatness of his strength? “It is I, proclaiming victory, mighty to save.” Why are your garments red, like those of one treading the winepress? “I have trodden the winepress alone; from the nations no one was with me. I trampled them in my anger and trod them down in my wrath; their blood spattered my garments, and I stained all my clothing. It was for me the day of vengeance; the year for me to redeem had come. I looked, but there was no one to help, I was appalled that no one gave support; so my own arm achieved salvation for me, and my own wrath sustained me. I trampled the nations in my anger; in my wrath I made them drunk and poured their blood on the ground”
xxx/ellauri114.html on line 355: Bozrah was the capitol of Edom. It’s name can either mean sheepfold or fortress. It’s often associated with the abandoned city of Petra, which is only twenty miles away.
xxx/ellauri114.html on line 357: Combining these prophecies we have the anti-Christ, now indwelt by Satan, determined to rid the world of God’s people once and for all. Heeding the Lord’s 2,000 year old warning, the believing remnant will flee to the mountains of Edom where the city of Petra has been standing empty for centuries, as if in preparation. The phrase “wings of a great eagle” in Rev. 12:14 is reminiscent of Exodus 19:4 where the Lord used the same phrase to describe the way he delivered Israel from the Egyptians. This implies the same kind of supernatural assistance, such as when Satan spews out a river of water to sweep the woman away. But the Lord will open the earth to swallow the river and save the woman. This will enrage Satan, but he will leave the woman and go after other followers of Jesus (Rev. 12:15-17).
xxx/ellauri114.html on line 359: These prophecies help us understand how Edom, Moab, and Ammon could escape the clutches of the anti-Christ. The Lord has chosen Petra as the city of refuge where He will protect His people throughout the Great Tribulation. In doing so, He will make sure the whole area stays out of the hands of His enemy. It also explains why, when He returns, He will first go to Edom to clear the way for His people to return to Jerusalem (Isaiah 63:1-6).
xxx/ellauri114.html on line 365: We always spent a day in Petra, as well. We traveled south from Amman down the eastern side of the Dead Sea, through ancient Moab and into Edom. As we journeyed south we soon found ourselves in desert country, but it’s still far from being a wasteland. The highway was wide and well maintained, with light to moderate traffic in both directions, and we passed through several villages with pleasant rest stops before reaching Petra.
xxx/ellauri114.html on line 368: “I have heard the insults of Moab and the taunts of the Ammonites, who insulted my people and made threats against their land. Therefore, as surely as I live,” declares the Lord Almighty, the God of Israel, “surely Moab will become like Sodom, the Ammonites like Gomorrah—a place of weeds and salt pits, a wasteland forever. The remnant of my people will plunder them; the survivors of my nation will inherit their land” (Zeph. 2:8-9).
xxx/ellauri114.html on line 373: For the Lord has a day of vengeance, a year of retribution, to uphold Zion’s cause. Edom’s streams will be turned into pitch, her dust into burning sulfur; her land will become blazing pitch! It will not be quenched night or day; its smoke will rise forever. From generation to generation it will lie desolate; no one will ever pass through it again. The desert owl and screech owl will possess it; the great owl and the raven will nest there. God will stretch out over Edom the measuring line of chaos and the plumb line of desolation (Isaiah 34:5-11).
xxx/ellauri114.html on line 377: From the above we can see that it won’t be out of any consideration for Edom, Moab, and Ammon that God will protect them from the anti-Christ, but out of a need to preserve the believing remnant of Israel. After the 2nd Coming the homelands of these three antagonists of Israel will become desolate wastelands forever.
xxx/ellauri114.html on line 382:
Q: I have a question regarding the descendants of Edom. In Joel Rosenberg’s novel The Ezekiel Option, some Iranians claim that they are descended from the Edomites and that Iran is in danger of God’s judgment upon the edomites. Are some Iranians descended from Edom? And if so, could Obadiahs prophecy against Edom be a warning for Iran? Thanks for your ministry and God bless.
xxx/ellauri114.html on line 386: Captain Cook called the north-easternmost corner of Australia Cape Tribulation. He got stranded there for a good while. I got a great order of fish and chips there and spent a night together with two German girls who whispered angrily in German about me until I said 'ich kapiere was ihr sagt'. That shut them up.
xxx/ellauri114.html on line 585: Already in the early Bronze Age, Aleppo (Halpa) was a major city of the weather god. With the conquest of Syria by Suppiluliuma I (1355-1325 BC), this city was incorporated into the Hittite realm and Suppiluliuma installed his son Telipinu as priest-king of Aleppo. The temple of the weather god of Aleppo was adjusted to conform to Hittite cult. During the Iron Age, a new temple was dedicated to Tarhunz of Halpa.
xxx/ellauri114.html on line 589: The Luwians /ˈluːwiənz/ were a group of Anatolian peoples who lived in central, western, and southern Anatolia, in present-day Turkey, in the Bronze Age and the Iron Age. They spoke the Luwian language, an Indo-European language of the Anatolian sub-family, which was written in cuneiform imported from Mesopotamia, and a unique native hieroglyphic script, which was sometimes used by the linguistically related Hittites also.
xxx/ellauri114.html on line 591: Luwian has been deduced as one of the likely candidates for the language spoken by the Trojans.
xxx/ellauri114.html on line 611: My god! It's snowing! Helperi, onpa korkea risti, kuin korkeajännitetolppa. Tyypit näyttäis kazovan viereistä tolppaa. Simon ja Garfunkel lauloivat sydäntäsärkevästi "My lord, why have you forsaken me?". Se ei ollut jeesussitaatti vaan Jeesuxen siteeraamasta vanhan liiton psalmista 22. Jeesuxen kuuluisat viimeinen sanat ei olleet "No, minä..." vaan OMG.
xxx/ellauri114.html on line 613: The sparsity of sayings recorded in the biblical accounts suggests that Jesus remained relatively silent for the hours he hung there. Eli Eli Lama Sabachthani? may refer to:
xxx/ellauri114.html on line 615: Opening words of Psalm 22; translated as "My God, my God, why hast Thou forsaken me" in the King James Version
xxx/ellauri114.html on line 632: The Markan word for "my god", Ἐλωΐ, definitely corresponds to the Aramaic form אלהי, elāhī. The Matthean one, Ἠλί, fits in better with the אלי of the original Hebrew Psalm, as has been pointed out in the literature; however, it may also be Aramaic because this form is attested abundantly in Aramaic as well.
xxx/ellauri114.html on line 634: In the next verse, in both accounts, some who hear Jesus' cry imagine that he is calling for help from Elijah (Ēlīyā in Aramaic).
xxx/ellauri114.html on line 638: The Aramaic word form šəḇaqtanī is based on the verb šəḇaq/šāḇaq, 'to allow, to permit, to forgive, and to forsake', with the perfect tense ending -t (2nd person singular: 'you'), and the object suffix -anī (1st person singular: 'me').
xxx/ellauri114.html on line 676: The modern use derives from an account in the Hebrew Bible, in which pronunciation of this word was used to distinguish Ephraimites, whose dialect used a differently sounding first consonant. The difference concerns the Hebrew letter shin, which is now pronounced as [ʃ] (as in shoe). In the Book of Judges, chapter 12, after the inhabitants of Gilead under the command of Jephthah inflicted a military defeat upon the invading tribe of Ephraim (around 1370–1070 BC), the surviving Ephraimites tried to cross the River Jordan back into their home territory, but the Gileadites secured the river's fords to stop them. To identify and kill these Ephraimites, the Gileadites told each suspected survivor to say the word shibboleth. The Ephraimite dialect resulted in a pronunciation that, to Gileadites, sounded like sibboleth. In the King James Bible the anecdote appears thus (with the word already in its current English spelling):
xxx/ellauri114.html on line 678: And the Gileadites took the passages of Jordan before the Ephraimites: and it was so, that when those Ephraimites which were escaped said, Let me go over; that the men of Gilead said unto him, Art thou an Ephraimite? If he said, Nay;
xxx/ellauri114.html on line 680: Then said they unto him, Say now Shibboleth: and he said Sibboleth: for he could not frame to pronounce it right. Then they took him, and slew him at the passages of Jordan: and there fell at that time of the Ephraimites forty and two thousand.
xxx/ellauri114.html on line 684: Despite the loss of the additional history of Manasseh and Ephraim, several modern-day groups claim descent from them, with varying levels of academic and rabbinical support. The Yusufzai tribe (literal translation The Sons of Joseph) of the Pashtuns of Afghanistan, India and Pakistan, who collectively refer to themselves as the "Bani Israel", have a long tradition connecting them to the exiled Kingdom of Israel. The Samaritans claim that some of their adherents are descended from these tribes, and many Persian Jews claim to be descendants of Ephraim. Many Samaritans claim descent from the grandchildren of Joseph under four main septs, his grandsons Danfi, Tsedakah, Mafraj and Sarawi Samaritans Museum In northeast India, the Mizo Jews claim descent from Manasseh, and call themselves Bnei Menashe; in 2005 Shlomo Amar, Sephardi Chief Rabbi of Israel, announced that he regarded this claim to be true, which under the Law of Return allows them to migrate to Israel, as long as they formally convert to Israel's Orthodox form of Judaism. Similar traditions are held by the Telugu Jews, in South India, who claim descent from Ephraim, and call themselves Bene Ephraim.
xxx/ellauri114.html on line 688: he Church of Jesus Christ of Latter-day Saints teaches that a significant portion of its members are descended from or adopted into the tribe of Ephraim, believing that they are charged with restoring the lost tribes in the latter days, as prophesied by Isaiah. Along with members of the tribe of Judah, members of the tribe of Ephraim are believed to be playing an important leadership roles for covenant Israel in the last days. Members' lineage is declared through patriarchal blessings.
xxx/ellauri114.html on line 690: Latter-day Saints also believe that the main groups of the Book of Mormon (Nephites and Lamanites) were parts of the tribes of Ephraim and Manasseh. They believe that this would be the fulfilment of part of the blessing of Jacob, where it states that "Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall" (Genesis 49:22, interpreting the "wall" as the ocean). The idea being that they were a branch of Israel that was carefully led to another land for their inheritance.
xxx/ellauri114.html on line 764: According to Genesis 9:20–27, Noah became drunk then cursed his grandson Canaan, for the transgression of Canaan's father, Ham. This is the Curse of Canaan, to which the misnomer "Curse of Ham" has been attached since Classical antiquity.
xxx/ellauri114.html on line 766: The curse of Ham (actually placed upon Ham's son Canaan) occurs in the Book of Genesis, imposed by the patriarch Noah. It occurs in the context of Noah's drunkenness and is provoked by a shameful act perpetrated by Noah's son Ham, who "saw the nakedness of his father". The exact nature of Ham's transgression and the reason Noah cursed Canaan when Ham had sinned have been debated for over 2,000 years.
xxx/ellauri114.html on line 768: The story's original purpose may have been to justify the subjection of the Canaanite people to the Israelites, but in later centuries, the narrative was interpreted by some Christians, Muslims and Jews as an explanation for black skin, as well as a justification for slavery. Similarly, the Latter Day Saint movement used the curse of Ham to prevent the ordination of black men to its priesthood.
xxx/ellauri114.html on line 772: Some modern scholars view the curse of Canaan in Genesis 9:20-27 as an early Hebrew rationalization for Israel's conquest of Canaan. When Noah cursed Canaan in Genesis 9:25, he used the expression "Cursed be Canaan; A servant of servants He shall be to his brethren."NKJV The expression "servant of servants", otherwise translated "slave of slaves",NIV emphasizes the extreme degree of servitude that Canaan will experience in relation to his "brothers".
xxx/ellauri114.html on line 774: In the subsequent passage, "of Shem... may Canaan be his servant,"[9:26] the narrator is foreshadowing Israel's conquest of the promised land. Biblical scholar Philip R. Davies explains that the author of this narrative used Noah to curse Canaan, in order to provide justification for the later Israelites driving out and enslaving the Canaanites.
xxx/ellauri116.html on line 182: She is best known for her philosophical treatises on feminism and women's role in society. She is an advocate of liberal feminism and women migrant workers' rights in France. Except wearing scarfs, that is not a right but a left. Badinter is described as having a commitment to Enlightenment rationalism and universalism. She advocates for a "moderate feminism". A 2010 Marianne news magazine poll named her France's "most influential intellectual", primarily on the basis of her bestselling books on women's rights and motherhood.
xxx/ellauri116.html on line 184: Badinter is the largest shareholder of Publicis Groupe, a multinational advertising and public relations company, and the chairwoman of its supervisory board. She received these shares in an inheritance from her father, Marcel Bleustein-Blanchet, who founded the company. According to Forbes, she is one of the wealthiest French citizens with a fortune of around US$1.8 billion in 2012.
xxx/ellauri116.html on line 198: Sit kaikkee syyllistystä imetyxestä, et mitä syöt ja miten usein imetät, ja imetätkö ize vai annatko formulaa. Me ajateltiin imettää ize sanoi pikku Johnin isä. Valk. naisia syyllistettiin siitä ettei ne rakastaneet lapsiaan yhtä paljon kuin noble savaget, mutta samalla ketään (siis miehiä) ei oikeasti kiinnostanut nää toiset naiset vittuakaan, koska niitähän myytiin orjixi ja raiskattiin mennen tullen.
xxx/ellauri116.html on line 255: Hizi kun olisin voinut lyödä vetoa että olen jossain paasannut Garcia Marquesin ja Mario Vargas Llosan (henceforth Löysä) välisestä nyrkkiottelusta, jossa oikeistoliberaali Mario löi pienemmän mutta vasurimman Marquezin nenän lysyyn varmaan oikealla suoralla. Silloin Gabolla oli jo Nobelinsa, Mariolla ei. Mutta nimeä ei löydy? Hemmetti. Mähän luin Lödeltä jonkun aika paskan räpellyxen kesällä 2021, In praise of the stepmother, ja siinä yhteydessä koitin selvittää, onko Löysällä ehkä homotaustoja. Sen Sueno del Celta oli homostelua, ja samaa on monissa muissakin sen niteissä. Joku epsanjalainen homokirjailia sanookin, että vaikkei se olisi koskaan uskaltautunut lakanoiden väliin nakun omansukupuolisensa natustajan kaa, niin kunniahomo se kirjojensa perusteella on ainakin. Yx Mario Brosin homoniteistä oli nimeltään Kadetraalissa oli viileää tms. Conversacion criminal en la catedral. Hehe. Kurjallista kunnianhomoa.
xxx/ellauri116.html on line 266: Conceived as a novel of eroticism, this short work is centered on the quest for worldly happiness and the individual's prospects of attaining it. The medium of the quest is sensory and sexual fulfillment, and Vargas Llosa's characters conduct their lives assuming that this fulfillment is both the cause and the effect of their happiness. As in other erotic texts, the characters' responses and relationships are fueled exclusively by sensual and sexual stimulation...
xxx/ellauri116.html on line 272: Don Rigoberto is compulsive about his personal cleanliness and his bodily functions. He appreciates them as marvelous and necessary, to be worshipped both for their sake as well as for the sake and welfare of the whole body. He devotes a day a week to the care of a different member or organ: Monday, hands; Tuesday, feet; Wednesday, ears; Thursday, nose; Friday, hair...
xxx/ellauri116.html on line 274: While the novel takes place exclusively within the confines of the family home in Lima, it is clear that they enjoy a seemingly normal relationship with the outside world: business associates, friends, and school. Don Rigoberto, the head of the household, is the manager of an insurance company. A widower, he marries Lucrecia, a forty-year-old divorcee. Dona Lucrecia enjoys the fruits of her privileged lifestyle; during the day she directs the household staff, goes shopping, plays bridge, and attends to the care of Don Rigoberto's son, the angelic looking Alfonso, a prepubescent boy of indeterminate age.
xxx/ellauri116.html on line 289: Mario Vargas Llosa was born to a middle-class family on March 28, 1936, in the southern Peruvian provincial city of Arequipa. He was the only child of Ernesto Vargas Maldonado (= lahjaton) and Dora Llosa Urethra (the former a radio operator in an aviation company, the latter the daughter of an old criollo family), who separated a few months before his birth. Shortly after Mario's birth, his father revealed that he was having an affair with a German woman; consequently, Mario has two younger half-brothers: Enrique and Ernesto Vargas.
xxx/ellauri116.html on line 291: Vargas Llosa lived with his maternal family in Arequipa until a year after his parents' divorce, when his maternal grandfather was named honorary consul for Peru in Bolivia. With his mother and her family, Vargas Llosa then moved to Cochabamba, Bolivia, where he spent the early years of his childhood. His maternal family, the Llosas, were sustained by his grandfather, who managed a cotton farm.
xxx/ellauri116.html on line 295: While in Piura, Vargas Llosa attended elementary school at the religious academy Colegio Salesiano. In 1946, at the age of ten, he moved to Lima and met his father for the first time. His parents re-established their relationship and lived in Magdalena del Mar, a middle-class Lima suburb, during his teenage years. While in Lima, he studied at the Colegio La Salle, a Christian middle school, from 1947 to 1949. Isä taisi olla aika limaska, eipä paljon muuta Markolle kuin limamälli.
xxx/ellauri116.html on line 297: When Vargas Llosa was fourteen, his father sent him to the Leoncio Prado Military Academy in Lima. At the age of 16, before his graduation, Vargas Llosa began working as an amateur journalist for local newspapers. He withdrew from the military academy and finished his studies in Piura, where he worked for the local newspaper, La Industria, and witnessed the theatrical performance of his first dramatic work, La huida del Inca.
xxx/ellauri116.html on line 303: Vargas Llosa began his literary career in earnest in 1957 with the publication of his first short stories, "The Leaders" ("Los jefes") and "The Grandfather" ("El abuelo"), while working for two Peruvian newspapers. Upon his graduation from the National University of San Marcos in 1958, he received a scholarship to study at the Complutense University of Madrid in Spain. In 1960, after his scholarship in Madrid had expired, Vargas Llosa moved to France under the impression that he would receive a scholarship to study there; however, upon arriving in Paris, he learned that his scholarship request was denied. Despite Mario and Julia's unexpected financial status, the couple decided to remain in Paris where he began to write prolifically. Their marriage lasted only a few more years, ending in divorce in 1964. A year later, Vargas Llosa married his first cousin, Patricia Llosa, with whom he had three children: Álvaro (born 1966), a writer and editor; Gonzalo (born 1967), an international civil servant; and Fata Morgana (born 1974), a pornographer.
xxx/ellauri116.html on line 322: As for hobbies, he is fond of association football and is a supporter of Universitario de Deportes. No tietysti! Sekin vielä! Varma toopen tuntomerkki.
xxx/ellauri116.html on line 339: Cheferna är en novellbok av den peruanska författaren Mario Vargas Llosa, utgiven 1959. Det är en samling av sex noveller som leds av den som ger sitt namn till verket. Det var den första boken som publicerades av författaren, som då var 23 år gammal; Det är samtidigt hans enda novellbok. Han tilldelades Leopoldo Alas-priset (1958) i Spanien. Med detta arbete började berättelsen om Vargas Llosa formellt, som 2010 tilldelades Nobelpriset i litteratur.
xxx/ellauri116.html on line 341: Berättad i den första personen av en av dess huvudpersoner, en 1: a års student i San Miguel de Piura-skolan, är det ett studentuppror mot direktörens beslut att inte sätta ordning på slutproven. Det handlar också om huvudpersonens rivalitet med Lu, en partner som har avsatt honom i ledarskapet för bandet "Los Coyotes". Båda pojkarna tvingas glömma sina meningsskiljaktigheter för att möta den gemensamma fienden, personifierad i skolans chef. Marschen upplöses inför vägran att fortsätta den från grundskole- och gymnasieeleverna, rädda för repressalier från skolmyndigheterna.
xxx/ellauri116.html on line 363: Oravat puhuvat ristiin eivätkö teistäkin? Tämä Naken aforismi on tullut käyttöön monasti. Lähes joka ikinen pointti jonka kuulee esitettävän on vähän ajan kuluttua vastassa täsmälleen vastakkaisena. Jos uskoo kaiken uskoo sekä pee että eipee, niin sitten uskoo mitä tahansa. Ex falso quodlibet. Paizi ettei apinat nää usko siltikään kuin valikoiden, koska apinanpään laakerit ei ole niin hyvin rasvatut että ne osais edes todistaa ton vertasen. Siellä lilluu mahdottomat mahdolliset maailmat sulassa sovussa. Toisin Leibniz joka eli parhaassa mahdollisessa koska näitä on vaan tää 1.
xxx/ellauri116.html on line 383: De Beauvoir and Sartre were classmates and competitors at the Sorbonne in 1929, studying for the aggregate in philosophy, a prestigious graduate degree. Although Sartre’s marks surpassed de Beauvoir’s, she was, at 21, the youngest person ever to pass the exam.
xxx/ellauri116.html on line 385: Simone de Beauvoir, who Sartre playfully referred to as “The Beaver,” never published a piece of writing without her partner’s input until after his death. Likewise, he referred to her as a “filter” for his books, and some scholars have even made the case that she wrote some of them for him.
xxx/ellauri116.html on line 389: Take, for example, 16-year-old Bianca Bienenfeld, a student of de Beauvoir’s who was 14 years her junior. Soon after the two women began their affair, de Beauvoir introduced her lover to Sartre. He promptly made it his mission to seduce Bienenfeld. After a romantic entanglement between the three of them, de Beauvoir told Sartre to end it, which he abruptly did in a letter.
xxx/ellauri116.html on line 393: Mikäs se nyt oli? Ainiin se 1700-luvun romaani, mulla taitaa olla se, vaikken ole lukenut. A French epistolary novel by Pierre Choderlos de Laclos, first published in four volumes by Durand Neveu from March 23, 1782. It is the story of the Marquise de Merteuil and the Vicomte de Valmont, two narcissistic rivals (and ex-lovers) who use seduction as a weapon to socially control and exploit others, all the while enjoying their cruel games and boasting about their talent for manipulation. It has been seen as depicting the corruption and depravity of the French nobility shortly before the French Revolution, and thereby attacking the Ancien Régime. The book has also been described as merely a story about two amoral people.
xxx/ellauri116.html on line 397: In her same-gender partnerships, de Beauvoir tended to be exploitative. There was the painful entanglement with Bienenfeld described earlier, for example, and an affair with Natalie Sorokine, a 17-year-old student, which cost de Beauvoir her teaching license.
xxx/ellauri116.html on line 434: Ce recueil de réflexions et d’observations, sans ordre et presque sans suite, fut commencé pour complaire à une bonne mère qui sait penser. Je n’avais d’abord projeté qu’un mémoire de quelques pages; mon sujet m’entraînant malgré moi, ce mémoire devint insensiblement une espèce d’ouvrage trop gros, sans doute, pour ce qu’il contient, mais trop petit pour la matière qu’il traite. J’ai balancé longtemps à le publier; et souvent il m’a fait sentir, en y travaillant, qu’il ne suffit pas d’avoir écrit quelques brochures pour savoir composer un livre. Après de vains efforts pour mieux faire, je crois devoir le donner tel qu’il est, jugeant qu’il importe de tourner l’attention publique de ce côté-là; et que, quand mes idées seraient mauvaises, si j’en fais naître de bonnes à d’autres, je n’aurai pastout à fait perdu mon temps. Un homme qui, de sa retraite, jette ses feuilles dans le public, sans prôneurs, sans parti qui les défende, sans savoir même ce qu’on en pense ou ce qu’on en dit, ne doit pas craindre que, s’il se trompe, on admette ses erreurs sans examen.
xxx/ellauri116.html on line 530: Vaikka olisi valinnut kuinka väärin, aina voi valita uudelleen. Tämä arpa ei voita, eikä tämäkään. Tombolan iso pyörä pyörähtää. Olet vapaa! Fortes fortuna adiuvat. Izelleen vihainen narsisti antaa anteexi izelleen yhä uudestaan. Häpeilemättä rakastaa ja kunnioittaa taas izeään. Kiitos. Anteexi. Ole hyvä.
xxx/ellauri120.html on line 35: Novelist Bulwer-Lytton was a friend and contemporary of Charles Dickens and was one of the pioneers of the historical novel, exemplified by his most popular work, The Last Days of Pompeii. He is best remembered today for the opening line to the novel Paul Clifford, which begins "It was a dark and stormy night..." and is considered by some to be the worst opening sentence in the English language. However, Bulwer-Lytton is also responsible for well-known sayings such as "The penis mightier than the sword" from his play Richelieu. Despite being a very popular author with 19th-century readers, few people today are even aware of his prodigious body of literature spanning many genres. In the 21st century he is known best as the namesake for the Bulwer-Lytton Fiction Contest (BLFC), sponsored annually by the English Department at San Jose State University, which challenges entrants "to compose the opening sentence to the worst of all possible novels", and the township of Lytton, or Camchin until the British nosey parkers came, saw and beat the copper-colored nlaka'pamuxes. Now their village got burned to ashes thanx to the industrial revolution.
xxx/ellauri120.html on line 42: Lytton is a village in British Columbia, Canada, and sits at the confluence of the Thompson River and Fraser River on the east side of the Fraser. The location has been inhabited by the Nlaka'pamux people for over 10,000 years. It was one of the earliest locations occupied by non-Indigenous settlers in the Southern Interior of British Columbia. It was founded during the Fraser Canyon Gold Rush of 1858–59, when it was known as "The Forks". The community includes the Village of Lytton and the surrounding community of the Lytton First Nation, whose name for the place is Camchin, also spelled Kumsheen ("river meeting").
xxx/ellauri120.html on line 57: As deacon in Rome, St. Lawrence was responsible for the material goods of the Church and the distribution of alms to the poor. Ambrose of Milan relates that when the treasures of the Church were demanded of Lawrence by the prefect of Rome, he brought forward the poor, to whom he had distributed the treasure as alms. "Behold in these poor persons the treasures which I promised to show you; to which I will add pearls and precious stones, those widows and consecrated virgins, which are the Church's crown."
xxx/ellauri120.html on line 59: The prefect was so angry that he had a great gridiron prepared with hot coals beneath it, and had Lawrence placed on it, hence Lawrence's association with the gridiron. After the martyr had suffered pain for a long time, the legend concludes, he cheerfully declared: "I'm well done on this side. Turn me over!" From this St. Lawrence derives his patronage of cooks, chefs, and comedians.
xxx/ellauri120.html on line 64: No, Freud was rong! Many basic tenets of Freud’s theory have been completely disproved. To name several: Psychosexual stages. The Oedipal complex. Belief that repressed memories from the first year of life can be unearthed. Sexual fantasy about intercourse with a parent is responsible for hysteria. Even more damning, his methods and procedures cannot be called scientific, his evidence lacks scientific credibility, and what is offered as evidence was sometimes fudged, if not outright fabricated. Not surprisingly, Freud is absented from contemporary psychological pedagogy, theory, and research. Claiming, “Freud is right!” is akin to shouting, “Long live the king!”; historical curiosities, both.
xxx/ellauri120.html on line 74: Edward Bernays made his fortune, fame, and lasting influence by convincing people to buy things they don’t need, selling harmful products parading as health and beauty, rousing individuals to eagerly embrace slogans, and compelling them to surrender their individuality to the passions of the herd. He is considered to be the progenitor of public relations and is called “The Father of Spin”. He published a seminal book, Propaganda, that became Joseph Goebbels’ guidebook for his many Nazi propaganda campaigns, including developing the Fuhrer cult and orchestrating the genocide against the Jews.
xxx/ellauri120.html on line 80: The conscious and intelligent manipulation of the organized habits and opinions of the masses is an important element in a democratic society. Those who manipulate this unseen mechanism of society constitute an invisible government which is the true ruling power of our country. We are governed, our minds are molded, our tastes formed, and our ideas suggested, largely by men we have never heard of…It is they who pull the wires that control the public mind. (Lähde: Bernays; Propaganda)
xxx/ellauri120.html on line 82: This is a worldwide phenomenon. We are a mob. Or mobs. Twittering, tweeting, Facebooking, “liking”, chattering, texting, Instagramming, Photo-shopping, rumoring, instigating, provoking, inciting, lying, messaging, massaging, insisting, imploring; “truths” swirling in clouds blanketing the globe, marketed, managed and mined for profit—political, economic or otherwise.
xxx/ellauri120.html on line 130: It’s always ready for new challenges.
xxx/ellauri120.html on line 188: Capybara: The world’s largest rodent roams Tambopata’s Amazon forests xxx/ellauri120.html on line 223: In Puritan Boston, Massachusetts, a crowd gathers to witness the punishment of Hester Prynne, a young woman who has given birth to a baby of unknown parentage. Her sentence required her to stand on the scaffold for three hours, exposed to public humiliation, and to wear the scarlet "A" for the rest of her life. As Hester approaches the scaffold, many of the women in the crowd are angered by her beauty and quiet dignity. When demanded and cajoled to name the father of her child, Hester refuses.
xxx/ellauri120.html on line 227: The Reverend John Wilson and the minister of Hester's church, Arthur Dimmesdale, question her, but she refuses to name her lover. After she returns to her prison cell, the jailer brings in Chillingworth, now a physician, to calm Hester and her child with his roots and herbs. He and Hester have an open conversation regarding their marriage and the fact that they were both in the wrong. Her lover, however, is another matter and he demands to know who it is; Hester refuses to divulge such information. He accepts this, stating that he will find out anyway, and forces her to conceal that he is her husband. If she ever reveals him, he warns her, he will destroy the child's father. Hester agrees to Chillingworth's terms although she suspects she will regret it.
xxx/ellauri120.html on line 229: Following her release from prison, Hester settles in a cottage at the edge of town and earns a meager living with her needlework, which is of extraordinary quality. She lives a quiet, somber life with her daughter, Pearl, and performs acts of charity for the poor. She is troubled by her daughter's unusual fascination with the scarlet "A". The shunning of Hester also extends to Pearl, who has no playmates or friends except her mother. As she grows older, Pearl becomes capricious and unruly. Her conduct starts rumors, and, not surprisingly, the church members suggest Pearl be taken away from Hester.
xxx/ellauri120.html on line 237: Several days later, Hester meets Dimmesdale in the forest and tells him of her husband and his desire for revenge. She convinces Dimmesdale to leave Boston in secret on a ship to Europe where they can start life anew. Inspired by this plan, the minister seems to gain new energy. On Election Day, Dimmesdale gives one of his most inspired sermons. But as the procession leaves the church, Dimmesdale climbs upon the scaffold and confesses his sin, dying in Hester's arms. Later, most witnesses swear that they saw a stigma in the form of a scarlet "A" upon his chest, although some deny this statement. Chillingworth, losing his will for revenge, dies shortly thereafter and leaves Pearl a substantial inheritance.
xxx/ellauri120.html on line 359: "Nam Sibyllam quidem Cumis ego ipse oculis meis vidi in ampulla pendere, et cum illi pueri dicerent: Sibylla ti theleis; respondebat illa: apothanein thelo." I. THE BURIAL OF THE DEAD April is the cruellest month, breeding Lilacs out of the dead land, mixing Memory and desire, stirring Dull roots with spring rain. Winter kept us warm, covering Earth in forgetful snow, feeding A little life with dried tubers. Summer surprised us, coming over the Starnbergersee With a shower of rain; we stopped in the colonnade, And went on in sunlight, into the Hofgarten, 10 And drank coffee, and talked for an hour. Bin gar keine Russin, stamm’ aus Litauen, echt deutsch. And when we were children, staying at the archduke’s, My cousin’s, he took me out on a sled, And I was frightened. He said, Marie, Marie, hold on tight. And down we went. In the mountains, there you feel free. I read, much of the night, and go south in the winter. What are the roots that clutch, what branches grow Out of this stony rubbish? Son of man, 20 You cannot say, or guess, for you know only A heap of broken images, where the sun beats, And the dead tree gives no shelter, the cricket no relief, And the dry stone no sound of water. Only There is shadow under this red rock, (Come in under the shadow of this red rock), And I will show you something different from either Your shadow at morning striding behind you Or your shadow at evening rising to meet you; I will show you fear in a handful of dust. 30 Frisch weht der Wind Der Heimat zu Mein Irisch Kind, Wo weilest du? "You gave me hyacinths first a year ago; "They called me the hyacinth girl." - Yet when we came back, late, from the Hyacinth garden, Your arms full, and your hair wet, I could not Speak, and my eyes failed, I was neither Living nor dead, and I knew nothing, 40 Looking into the heart of light, the silence. Öd’ und leer das Meer.
xxx/ellauri121.html on line 278: Atwood married Jim Polk, an American writer, in 1968, but later divorced in 1973. She formed a relationship with fellow novelist Graeme Gibson soon afterward and moved to a farm near Alliston, Ontario, where their daughter, Eleanor Jess Atwood Gibson, was born in 1976. Graeme kuoli dementtinä 2019.
xxx/ellauri121.html on line 282: Käsineidistä Peggy sanoo: "There's a precedent in real life for everything in the book. I decided not to put anything in that somebody
xxx/ellauri121.html on line 284: Regarding her stints with teaching, she has noted, "Success for me meant no longer having to teach at university."
xxx/ellauri121.html on line 287: Vanhemmistaan Atwood huomauttaa: "They weren't very actively encouraging; I think their theory was to leave kids alone... I call that encouraging. The idea of parents hovering over you the whole time, making you take lessons and occupying every minute of your time, I think is probably quite bad, because it means the child has no room to invent. I did have this older brother who was very instructive, who liked passing on to me whatever information he'd acquired; it meant we didn't play dollies a lot; we'd line up our - few, I'd have to say, because it was the war, you know - our few stuffed animals and then we'd have the Battle of Waterloo."
xxx/ellauri121.html on line 289: Peggy kävi kotikoulua. Sen vanhemmat pakkas sen selkäreppuun lähtiessään mezään hyönteisjahtiin. Perhosten nappaajat. She only attended full-time school at eight, in Toronto. Readers of Cat's Eye (1988), a chilling account of the lasting damage of childhood bullying, might expect that these years were problematic, but apart from a fleeting reference to "a horrific Grade 4 teacher" there is no suggestion that Atwood was especially unhappy, though she did recently write that "I was now faced with real life, in the form of other little girls - their prudery and snobbery, their Byzantine social life based on whispering and vicious gossip, and an inability to pick up earthworms without wriggling all over and making mewing noises like a kitten". Mä koitin opettaa Helmiä olemaan inhoomatta matoja 2-vuotiaana. Inhoo se niitä kuitenkin vaikkon biologi. Ja Seija ei voi sietää käärmeitä, se näkee kuumina öinä niistä unia. KKK-äijät marssi kadulla 20-luvulla kuin kihomadot. Niitä kiemurteli valkoisina ruskeiden kiekuroiden kimpussa kakkapotassa kun oltiin pieniä.
xxx/ellauri121.html on line 306: Atwood’s career as a graduate student stretched, with many interruptions, for half a dozen years. During that period she had an affair with Quebec poet D. G. Jones— which Sullivan mentions so obliquely that it is over before the reader realizes it has begun. She had broken it off, as a result of the stresses caused by his workload. She subsequently courted Jim Polk (an American writer she had met at Harvard) and, in January 1967, she decided to marry him "after five years of equivocation". She also worked at odd jobs including market researcher like Fred Waterford, and despite never finishing her PhD, began a university teaching career that would take her to cities across Canada. At 27, she became the youngest person to ever win the Governor General’s Award with her 1967 poetry collection, The Circle Game. Siitä nousi sille aika lailla kusi päähän.
xxx/ellauri121.html on line 308: In the early 70s, Atwood added considerably to her work as a teacher and writer by editing manuscripts for the cutting-edge nationalist publisher The House of Anansi. By then, her marriage to Polk was over (Sullivan is vague about why, offering mainly generalities about the difficulty of staying together in that morally freewheeling era. Fact is, Jim Polk was not enough of a handyman for manly Margaret.) In 1972, Atwood met Gibson, a novelist and cultural activist whose own marriage was crumbling. The two began an affair, meeting at first clandestinely in the basement office of Toronto’s Longhouse Bookshop, but soon living together—for several years on a working farm north of the city.
xxx/ellauri121.html on line 313: Peg was particularly happy that he achieved the kind of swift exit she wanted and avoided the decline into further dementia that she feared. He had a lovely last few weeks locked up on Peg's boat before being taken to the shot. He was an avid birdwatcher like Antti Arjava. Peg's antics wagging her tail out on a limb were a serene joy to watch.
xxx/ellauri121.html on line 314: The books he wrote were never “hot”, but they were never read, so no harm done. His novels were well crafted but never quite took off — what the French call connerie pure. In 1996, he decided to stop writing novels altogether, and concentrate on childcare and cooking & laughing at Peggy's jokes. Kinda ironic given they didnt ever marry tho. It’s as if he made sure to stick around long enough for her new sequel to The Handmaid’s Tale – The Testaments – to be published. Considerate.
xxx/ellauri121.html on line 323: James "Jim" Polk was the long time editorial director of House of Anansi Press and edited two books by Charles Taylor, as well as work by Margaret Atwood, George Grant, Northrop Frye, and many others. With a literature PhD (which Peggy never finished) he has taught at Harvard, Idaho, Ryerson and Alberta, and has written a comic novel, a stage comedy about Canadian publishing, articles, short stories, and criticism about Canadian writers and writing. As an advisor at the Ontario Ministry of Culture, he worked on grants for theatre and books, developed a tax credit for publishers and remodelled the Trillium Book Prize to include Franco Ontarian writing. He lives in Toronto and, trained as a pianist, still practices daily, playing classics and show-tunes in seclusion.
xxx/ellauri121.html on line 336: Atwood has not won the Nobel (this was written 1998), at least not yet. But the petite 58-year-old novelist (Cat’s Eye, Alias Grace) and poet (Power Politics, Morning in the Burned House) has become internationally famous on a scale no Canadian writer of serious literature ever has. She is, in her own words, “one of the few literary writers who has gotten lucky”—which means she is read not just by intellectuals, but by hairdressers, chartered accountants and farmers. Easy reading, straightforward sentiments.
xxx/ellauri121.html on line 340: The Red Shoes—the title is from a 1948 film that affected the young Atwood, about a girl who wants to be both a dancer and a wife, and is punished with death for her ambition.
xxx/ellauri121.html on line 356: Mikä muu on toisin? No June on 168 cm eli 5´6´´ hilkka päässä ja kassi kädessä, 2 tuumaa pitempi kuin Peggy ja 3 tuumaa pitempi kuin Elizabeth Moss. Sen tukka on ruskea pro blondattu, Aunt Lydia ei ole luiseva ja kulmikas kuten kirjassa vaan amerikkalaisittain small fat kokoa. Serena Joy ei ole vanha kääkkänä vaan paljon Junea näyttävämpi tshekkikaunotar. Commander Fred Waterford on kirjassa harmaaselkä eikä yhtä luikero kuin leffan irkku hipsterwiixi rajajooseppi.
xxx/ellauri121.html on line 358: Peg on muistavinaan että jonkun nazin morsian olisi ollut keskitysleirin pihalla bikineissä kissalasit päässä. Hmm. Although two-piece bathing suits were being used by women as early as the 1930s, the bikini is commonly dated to July 5, 1946 when, partly due to material rationing after World War II. Cat eye glasses first became popular in the 1950s with their feline inspired style. A huge contrast to the frames that had been in fashion previously, cat eye glasses marked a new era of chic style for women. The glasses were originally created to be worn only with optical lenses, but it was the hugely famous actress Audrey Hepburn that kicked off the trend for cat eye sunglasses after her starring role in 1961 hit film Breakfast at Tiffanys. Eli selkeästi joku anakronismi, sodanjälkeisiä muoteja. Platform shoes oli kyllä muotia 30-40-luvuilla. Mitä vittua on "sen ajan painokuvahatut?" Ei takuulla ollut 40-luvun muotia, mitä sitten ovatkaan. Ja sit toi älytön Nolite te bastardes carborundorum josta on ollut useaankinotteeseensyytä marista.
xxx/ellauri121.html on line 375: 40-luvun platform shoes? xxx/ellauri121.html on line 378: Having a fetish doesn’t necessarily mean wanting to wear adult diapers or a furry costume. (Turrit on rivoja sexifetishistejä.) You just have to find a normally non-sexual object or action arousing—an association you probably formed in childhood, says Samantha Leigh Allen, professor of sexual fetishism at Emory University. Maybe your mother had platform shoes, ankle shackles, net stockings, cat spectacles, bikini, and a print hat. Maybe she talked like a slut and moaned all the time.
xxx/ellauri121.html on line 383: (The scrabble word for it is pygophilia.)
xxx/ellauri121.html on line 399: Peggy on jo (ainakin) toinen koira Waterfordeilla. Kun koira kuolee hanki uusi, kuten Anna ja Vaadin. Pauli antaa koiranpennun niille ilmaisexi.
xxx/ellauri121.html on line 434: Tarmio kirjoitti ylioppilaaksi Tampereen lyseosta vuonna 1951. Hän opiskeli biologiaa Helsingin yliopistossa vuosina 1952–56 ja valmistui filosofian maisteriksi. Tarmio aloitti uransa WSOY:ssä oikolukijana vuonna 1956, minkä jälkeen hän työskenteli kustannustoimittajana, oppikirjaosaston päällikkönä, oppi- ja tietokirjaosaston johtajana ja lopulta pääjohtajana vuodesta 1969. 1970-luvun alussa kustannustaloa kohtasi valtakriisi. Vuoden 1972 yhtiökokouksessa kiistan voitti niukasti ryhmä, joka tuki Tarmion jatkamista pääjohtajana. Tarmio jätti pääjohtajuuden vuonna 1987 aloittaakseen uran itsenäisenä viestintäalan yrittäjänä. Tää mietelmätiiliskivi ilmestyi WSOY:lta keväällä 1986. Selvä pyy, sano Manninen varista. Tarmio toimitti monia aforismikokoelmia, esimerkiksi Ajatuksia elämästä, onnesta ja vanhenemisesta (1979), ja kirjallisuusantologioita, kuten Sata tarinaa tulipunaisesta kukasta (1988, Sirkku Klemolan kanssa). Tarmio toimi myös tietokirjailijana 1950-luvulta asti erikoisaloinaan biologia ja maantieto. Hänen muistelmansa ja kustannusalaa suomiva pamflettinsa Hurmio tai turmio ilmestyi 1998 Otavan kustantamana. Otava on WSOY:n vanha vihollinen. Yrityksessään Viestintä Tarmio Oy Tarmio muun muassa perusti Kirjamaailma-kirjakerhon, joka myöhemmin liitettiin Uudet Kirjat -kerhoon. Yritys myös tuotti Yleisradiolle vuodesta 1989 lähtien Kirjailijakohtaloita-sarjaa, jossa Tarmio muisteli edesmenneitä kirjailijoita, kuten Irja Sallaa ja Lauri Viitaa. Viestintä Tarmio julkaisi Suomen Golflehteä 1987–2011 ja on kustantanut useita golf-aiheisia kirjoja.
xxx/ellauri121.html on line 445: Prayerfest 2021: The Power of Prayer is a unique opportunity to come together in prayer, intercession and worship. On Friday, July 30, expect to encounter God through times of repentance, reflection, remembrance and reconciliation. Throughout Prayerfest, prepare for diverse worship expressions, dynamic messages and times of prayer that will connect you with the heart of God and with others!
xxx/ellauri121.html on line 454: As we get ready for Prayerfest each year, we prepare our hearts by taking a 40-Day Prayer Journey. We invite you to join us during this time of prayer and fasting as you prepare for YOUR miracle. To access your copy of the following free resources from our Lead Pastor, Dr. David Ireland, simply click the button below! Yea, that little one, between your legs!
xxx/ellauri121.html on line 456: Spiritual warfare. Looking Back at Prayerfest 2019, we experienced a powerful move of God while crying out to Him for all generations. To see the recap and full video, click here. He moved, yea, a powerful move, he turned over and snored on. But trust us, we guys will show you some moves! Back and forth! In and out! Thou wilt feel some miracles coming!
xxx/ellauri121.html on line 472: Prayerfest is a one-day festival of prayer. In an atmosphere of passionate worship, fervent praying and powerful preaching, unique expressions of the Holy Spirit are displayed that lead to an encounter with God. Over a six-week period, hundreds of people prepare themselves to meet with God at Prayerfest. God responds to the desperate cries and passionate prayers of His people on a first come-first serve basis for a holy visitation—by invading their lives with His power and glory. Here are some ways to help you prepare for this special day:
xxx/ellauri121.html on line 476: -To learn ways you can ready your heart for what you will experience, click HERE.
xxx/ellauri121.html on line 478: -Expect the essence of God to descend at the event! Expect to receive major breakthroughs in your life. -Except to give big hands and handouts to the Lead Pastor and his flock. -Expect to kneel in front of us dressed in just your own comfort and feel a powerful presence enter inside you like Penrod. I mean Nimrod. In fact Meatrod.
xxx/ellauri121.html on line 482: Bring a Bible. A penis nice to have but not a must (we have them on store), and a Hewlett Packard notebook so you can capture whatever God speaks to your heart. Bring cash. And some shit for my fly.
xxx/ellauri121.html on line 486: Dress in your own personal comfort. No clothes necessary. We will be praying and ministering you to the Lords in presence throughout the day. We shall be wearing masks so you don´t need to.
xxx/ellauri121.html on line 492: Juonipaljastus: A true Christian is called to fight. Yet there are times devout followers of Christ unknowingly allow their warrior instincts to dull. Many of us stand idle while an evil tyrant (Joe Biden) pilfers our finances, snatches our health, filches our marriages, and makes off with all the promises of the kingdom—the really good stuff God intended for His children. Purchase.
xxx/ellauri121.html on line 499: Make sure you stay in the loop when it comes to news about Harmageddon. To sign up for notifications, click here. Coming soon in your neighborhood! Yours sincerely,
xxx/ellauri121.html on line 533: Ursula Kroeber Le Guin (21. lokakuuta 1929 Berkeley, Kalifornia – 22. tammikuuta 2018 Portland, Oregon) oli yhdysvaltalainen kirjailija. Hän kirjoitti romaaneja, novelleja, runoutta, lastenkirjoja ja esseitä, eritoten fantasia- ja tieteiskirjallisuutta. Tuotannossaan Le Guin käsitteli muun muassa taolaisuutta, anarkismia, feminismiä, anarkofeminismiä, sekä muita yhteiskunnallisia ja psykologisia teemoja. Le Guin on nimetty yhdeksi tieteiskirjallisuuden Grand Mastereista. Le Guin has also been called a "major voice in American Letters". Le Guin herself said she would prefer to be known as an "American novelist".
xxx/ellauri121.html on line 551: Using the information inside Nicole's microdot, the Canadian media leaks scandalous information about Gilead's elite, which leads to a purge that in turn causes a military coup, bringing about the collapse of Gilead and the subsequent restoration of the United States.
xxx/ellauri122.html on line 119: Wow, thanks for the tip. I think they’ll really help alot. 💖💖
xxx/ellauri122.html on line 170: The mechanisms underlying the benefits of Mindfulness Based Interventions are suggested to include improved emotional regulation strategies and self-compassion levels, decreased rumination and experiential avoidance [3], as well as improved meta-cognitive skills and body awareness [4,5]. A number of authors have suggested models to explain the psychological mechanisms by which mindfulness interventions have an effect [6,7,8], and Hötzel et al. [9] have proposed a theoretical framework that integrates earlier models. This framework proposes that there are four main mechanisms: (1) attention regulation; (2) body awareness; (3) emotion regulation; and (4) change in perspective of the self; these, therefore, together improve self-regulation [9].
xxx/ellauri122.html on line 172: Scientific interest in the effects of MBI on the immune system is also growing since accumulating evidence indicates that inflammation may trigger changes that contribute to the pathophysiology of depression and stress-related disorders [17,18,19]. Also, inflammation is one of the aspects of immunity that is regulated by the stress response [20]. Inflammation is a complex process that includes a number of biological markers, many of them classified as cytokines and chemokines, key regulators of immune function with different roles in the inflammatory processes (for example, some of these mediators are predominantly pro-inflammatory, whereas others are mainly anti-inflammatory) [21,22]). Some of the inflammatory markers are considered as to be (potentially) significant for depression, e.g., the pro-inflammatory cytokines as interleukin-6 (IL-6), interleukin-1 (IL-1), and tumor necrosis factor (TNF-α), as well as the acute phase reactant protein C-reactive protein (CRP) [23,24,25].
xxx/ellauri122.html on line 184: People are sarcastic when they say the opposite of the truth, or the opposite of their true feelings in order to be funny or to make a point. It is often thought that along with drinking tea and waiting in queues, winning colonial wars and losing football games, being racist pricks and dying in heaps of covid-19, the British have a fondness for sarcasm.
xxx/ellauri122.html on line 186: Don't forget to practise what you've learned with the activity further down this page. Listen to some examples of dialogues featuring sarcastic remarks
xxx/ellauri122.html on line 215: 'I forgot':
xxx/ellauri122.html on line 217: B: Sorry, I forgot you were the expert driver! How many times have you crashed in the last year?
xxx/ellauri122.html on line 242: If you want to be sarcastic in writing (for example in an email), try putting an exclamation mark in brackets after your sarcastic comment, like this:
xxx/ellauri122.html on line 742: In der Summierung dieser Merkmale ist die Oberlausitzer Mundart in ihrer Reinform für Sprecher des Hochdeutschen, im Gegensatz zu den meisten sächsischen und den anderen lausitzischen Dialekten, nahezu unverständlich.
xxx/ellauri122.html on line 761: Hardly any Europeans would have even the vaguest idea how many people there are in “Western Europe”, since that is no longer a useful category. They would, however, know that the EU has a population of 450 million, and this is a useful category to have in your head, since it forms a trading bloc.
xxx/ellauri122.html on line 768: What books are worth reading for life?
xxx/ellauri122.html on line 770: Some books stay with you for a lifetime, the rest you just blithely walk by on your way to watching tv or cat videos or fling into garbage without so much as looking at the cover. Initially, they may seem to be just stories. As you will find, however, the literature grows and stays with you; they stay with you until you realise their true value: their capacity to alter and re-alter your idea of yourself, others, the society, and the world. Naah, the books on this list help you stay the way you are, keeping all your good old all American prejudices.
xxx/ellauri122.html on line 782: Huxley's enthralling tale takes readers through a frightening and thought-provoking take on society. This one should vaccinate you against communism for life.
xxx/ellauri122.html on line 791: Written in 1914 and published in 1925, a year after Kafka's death, 'The Trial' tells the terrifying tale of Josef K., a bank officer who is arrested and finds himself having to defend charges that he struggles to get information on.
xxx/ellauri122.html on line 792: While Kafka had intended for the story to be burned after his death, his friend Max Brod pressed forward to prepare it for publication. Franz was right. The two met as teenagers, following a talk Brod gave about Arthur Schopenhauer at a students’ Union Club on Prague’s Ferdinandstrasse. One of their first conversations concerned Nietzsche’s attack on Schopenhauer’s renouncement of the self. Pretty quickly the two curious minds became inseparable, usually meeting twice daily to discuss life, literature, philosophy, and whatever other topics might randomly arise. Like sex...
xxx/ellauri122.html on line 796: In their early 20s the pair vacationed together on Lake Garda on the Austrian-Italian border; they paid their respects at Goethe’s house in Weimar; stayed together at the Hotel Belvedere au Lac in Lugano, Switzerland; and even visited brothels together in Prague, Milan, Leipzig, and Paris. Brod, a self-confessed ladies’ man with an insatiable appetite for adventurous sexual conquests, often berated Kafka for not having a similarly urgent drive of eros. “You avoid women and try to live without them,” Brod once told his friend.
xxx/ellauri122.html on line 802: When the sharpest data-thief in the business is called to target the powerful artificial intelligence orbiting Earth, he embarks on the adventure of a lifetime. Good material for conspiracy theorists.
xxx/ellauri122.html on line 822: 'A Confederacy of Dunces' was written 11 years after Toole committed suicide. Ignatius O'Reilly is a 30-year-old man living with his mother in New Orleans, who comes into contact with many French Quarter characters while searching for employment. Though comical, there is a deep streak of melancholy that runs through Reilly's character, and Toole's ability to combine these two aspects beautifully won him the Pulitzer Prize for fiction in 1981. The moral (as usual): everybody is the Steven of his or her own life. A complete turd. Supposedly funny. Parochial baloney.
xxx/ellauri122.html on line 829: strings for his lute, he gets into an argument with a
xxx/ellauri122.html on line 836: and crashes her car. The fallout for the accident totals
xxx/ellauri122.html on line 838: Orleans. Ignatius is forced to work for the first time in
xxx/ellauri122.html on line 839: many years in order to help his mother pay for the
xxx/ellauri122.html on line 857: With no apparent motive for the crime and barely any clues, Capote interviewed local residents and investigators to put together the ground-breaking story.
xxx/ellauri122.html on line 858: His work is praised for its eloquent prose, immense detail, and layered narratives. But it's just a pile of shit anyway.
xxx/ellauri122.html on line 874: The two rekindle their relationship as they discuss life lessons, which he finds will make a world of a difference in his own life. Another never heard, probably for a very good reason too.
xxx/ellauri122.html on line 878: Wilde's philosophical novel was originally published as a serial story in the July 1890 issue of Lippincott's Monthly Magazine, but as editors feared the story was improper, they deleted five hundred words before its publication. They were just as uninteresting as the rest of this extra narcissistic gay snobbery.
xxx/ellauri122.html on line 880: The story is the tale of a man who sells his soul for eternal youth and beauty. Though the book has caused scandals since its first appearance in 1890, it remains a powerful read today. Forgot to mention that Wilde was a jailbird, a convicted sex criminal.
xxx/ellauri122.html on line 885: A frightening tale about good and evil and what it means to be free as humans, 'A Clockwork Orange' is told through the central character, Alex, who recounts his violent encounters with state authorities who are intent on reforming him.
xxx/ellauri122.html on line 890: Kahneman used decades of psychology research to construct 'Thinking Fast and Slow,' which won a Nobel Prize in Economic Sciences. Fuck it did, novels can win literature prices at best. Anyway, economic Nobels are a joke compared to real Nobel prizes, just an ad for laissez faire capitalism.
xxx/ellauri122.html on line 913: In Orson Scott Card's militarised science-fiction universe, children are trained as soldiers in a series of games to prepare for future attacks from insect-like aliens. One child in particular, Ender Wiggin, becomes the tactical genius of the group as the story unfolds.
xxx/ellauri122.html on line 924: Alongside works by Kurt Vonnegut and Thomas Pynchon, Catch-22 opened the floodgates for a wave of crazy American fiction. The reviews of the book range from very positive to very negative. Although the novel won no awards upon release, it has remained in print and is seen as one of the most significant American novels of the 20th century. The novel examines the absurdity of war and military life through the experiences of Yossarian and his cohorts, who attempt to maintain their sanity while fulfilling their service requirements so that they may return home.
xxx/ellauri122.html on line 938: Concern for others complicates the simple logic of self-preservation, and creates its own Catch-22: life is not worth living without the well-being of others, but the well-being of others endangers one’s life. Ergo self preservation sucks. So does war, for whatever cause.
xxx/ellauri122.html on line 949: He learns ancient techniques used by Medieval scholars to memorise entire books and employs largely forgotten methods to discover the potential to dramatically improve memory.
xxx/ellauri122.html on line 956: Often considered the gateway title to other graphic novels like 'V for Vendetta' and 'Batman: The Dark Knight Returns,' the series dissects the entire concept of the superhero in a way that sticks with readers for years. Fucking superheroes, why the heck do Americans get so hot about them? Well it's all part of the American dream.
xxx/ellauri122.html on line 958:
'Flowers for Algernon' by Daniel Keys
xxx/ellauri122.html on line 959: A timeless tear-jerker, 'Flowers for Algernon' examines the treatment of mentally disabled individuals and how one's past can influence the future. Charles Gordon has an intellectual disability and is chosen to participate in an experiment that could help boost his intelligence, but has only been tried on animals so far. As he volunteers to be the first human subject early on, the effects of the experiment begin to show. Still, getting smarter comes with its own set of surprises.
xxx/ellauri122.html on line 964: Even though (perhaps because) I am a retired educator, both upvoted and followed for your list, and your summaries of the books. I am familiar with 19 on your list, and based on overlapping interests and your list, will check out the others.
xxx/ellauri122.html on line 967: Great list. One detail: Kahneman won his Nobel prize long before the book. Besides, he was a sleazy customer, see here. xxx/ellauri122.html on line 986: The Holocaust is known for its physical and psychological
xxx/ellauri122.html on line 993: and healthy for Aryans, the same behaviours were considered
xxx/ellauri122.html on line 1021: Ask any five year old American girl who Barbie is and she will most likely run into her bedroom and grab Barbie off the shelf. She will frill up her mini skirt and try to make her walk in her tiny plastic heels. Excitedly, she will hold her up for you to admire.
xxx/ellauri122.html on line 1023: A tiny miniature woman will stand in front of your little bro, also only about six inches tall standing up. Her long blonde hair accents her sparkling blue eyes and huge white smile. Her long plastic legs bend only slightly and her pointy breasts perk out of her hot pink tank top. She doesn’t look like anything a five year old would play with, but Barbie is obviously her favorite. How does a five year old relate to Barbie? She isn’t comforting to…show more content…
xxx/ellauri122.html on line 1027: Did Barbie have anything to do with shaping feminism today? Many may argue, yes, that Barbie was the one doll that broke the limits, gave girls a hope for independence and success. Barbie never did housework, she never had any children, and she was never married. It was a new American dream to females, and Barbie was the newest idol.
xxx/ellauri122.html on line 1033: Many mothers of today that were proud owners of Barbie might have thought twice before they wrapped her up to give to their three year old if they knew her history. Barbie originated in Germany by a man, named Aryan Nation. She was a direct copy of Klaus Barbie...
xxx/ellauri122.html on line 1035: Just joking. The inspiration behind Barbie is a questionable one, as she was based off of Bild-Lilli, a German doll who pursued wealthy men and wore suggestive clothing, being sold in tobacco shops, bars and adult-themed toy stores. Is Barbie an insult to feminism? Japp, säger lilla Charlotte och skrattar glatt. Barbin unelmatalon asukkailla riittää pätäkkää, ne riitelevät aika lailla, ilmeilevät veikeästi ja saavat päähän tylpillä astaloilla pyörryttäviä iskuja. Hassua! Barbie is a feminist (yes, really). Barbie inventor, Ruth Handler, thought it was important for a young girl’s self-esteem to “play with a doll with breasts.” Det tycker jag också om, men varför kan Ken inte ha en jättestor ståkuk som kan blotta ollonet?
xxx/ellauri122.html on line 1092: Capote was born Truman Streckfus Persons in New Orleans, Louisiana, on September 30, 1924. His father, Arch Persons, was a well-educated ne'er-do-well from a prominent Alabama family, and his mother, Lillie Mae Faulk, was a pretty and ambitious young woman so anxious to escape the confines of small-town Alabama that she married Arch in her late teens. Capote's early childhood with Arch and Lillie Mae was marked by neglect and painful insecurity that left him with a lifelong fear of abandonment. His life gained some stability in 1930 when, at age six, he was put in the care of four elderly, unmarried cousins in Monroeville, Monroe County. He lived there full-time for three years and made extended visits throughout the decade. Capote was most influenced by his cousin Sook, who adored him and whom he celebrated in his writings. He also forged what would become a lifelong friendship with next-door neighbor Nelle Harper Lee, who later won the Pulitzer Prize for her book, To Kill a Mockingbird. Capote appears in the novel as the character Dill.
xxx/ellauri122.html on line 1158: Henkilökuvakokoelmassaan Music for Chameleons hän toteaa
xxx/ellauri122.html on line 1165: Bark (1973) ja Music for Chameleons (1980). Seuraavan
xxx/ellauri122.html on line 1201: She moved to Ukraine's port city of Odesa, where sex and "marriage agencies" devoted to finding the perfect wife for Western husbands are huge industries.
xxx/ellauri122.html on line 1202: "It has everything to do with the desperate desire to get married," she said. "A woman here is brought up for two things: marriage and motherhood. Valeria is the ultimate demonstration of what a Ukrainian woman is willing to do to herself. I bet Barbie is exactly what men dream about."
xxx/ellauri123.html on line 42: robes, un corps même : une forme
xxx/ellauri123.html on line 69: – Under nästan två år har minderåriga flickor arbetat upp till 14 timmar om dagen i fabriker som H&M anlitar i Burma. Förhållandena bryter mot den burmesiska lagen och klassas enligt internationella konventioner som en av de värsta formerna av barnarbete.
xxx/ellauri123.html on line 72: Myat var elva år gammal1 när hon började arbeta i fabriken. Idag är hon 17 år och jobbar fortfarande kvar. Men underkäken har hon kvar f.n. för fosfor används inte i symaskinerna.
xxx/ellauri123.html on line 83: Mellan 1926 och 1928 lät han uppföra Tändstickspalatset i Stockholm efter ritningar av Ivar Tengbom. Huset blev platsen för koncernens huvudkontor och ett påkostat byggnadsverk i svensk tjugotalsklassicism, skapat av en lång rad av Sveriges främsta formgivare, konstnärer och hantverkare.
xxx/ellauri123.html on line 157: Hon doppar de buntade tändstickorna i fosformassa.
xxx/ellauri123.html on line 158: Varje dag står hon lutad över de giftiga fosforångorna.
xxx/ellauri123.html on line 163: Lena har drabbats av fosfornekros, en sjukdom orsakad av arbetet med fosforn. Hennes lillasyster avlider samma år i samma sjukdom, 22 år gammal.
xxx/ellauri123.html on line 165: Lena överlever, men förlorar sin underkäke. Den giftiga fosforn...
xxx/ellauri123.html on line 167: Hon får fortsätta med att klistra askar hemmavid.
xxx/ellauri123.html on line 168: Efter det att Lena drabbats av sjukdomen fosfornekros, kan hon inte längre arbeta på fabriken.
xxx/ellauri123.html on line 233: In July of last year, Troy “Puppeh” Wells (m) released a Twitlonger where he explained Cinnpie (f) had initiated sexual conversations with him in 2016, when he was 14 years old. Wells is at the top of the game Smash Ultimate. Ultimate is the best-selling fighting game of all time, having sold over 23 million copies by March 2021. Cinnpie is an American streamer and gamer. She is also a renowned Esports Commentator. She is mainly famous for her Smash 4 Gameplays in Twitch.
xxx/ellauri123.html on line 353: Täytyy myöntää et mää oon vaan Mari Kondo-koveri. Syy meidän menestyxeen on lisääntynyt varakkuus sekä tavaroiden halpuus ja palvelujen saatavuus. Ei tarvi sälää kun voi syödä köyhempien kädestä, eikä halvoilla tavaroilla ole helppo erottua. Erotutaan sitten tavarattomuudella. Ja informaatioähky sekä someripuli. Niitä ei käy heittäminen pois, heitetään siis huonekalut. Ja kirjat tietysti.
xxx/ellauri123.html on line 372: Weinreb grew up in Scheveningen, Netherlands, to which his family had moved in 1916, and became notorious for selling a fictitious escape route for Jews from the occupied Netherlands in the Second World War. When his scheme fell apart in 1944, he left his home in Scheveningen and went into hiding in Ede. He was imprisoned for 3½ years after the war for fraud as well as collaboration with the German occupier. In his memoirs, published in 1969 he maintained that his plans were to give Jews hope for survival and that he had assumed that the liberation of the Netherlands would take place before his customers were deported. The debate about his guilt or innocence—called the “Weinreb affair”—was very heated in the Netherlands in the 1970s, involving noted writers like Renate Rubinstein and Willem Frederik Hermans. In an attempt to end this debate, the government asked the Rijksinstituut Oorlogsdocumentatie (Netherlands institute for war documentation) to investigate the matter. in 1976 the institute issued a report (of which a part already was leaked to the press in 1973), which determined that his memoirs were "a collection of lies and fantasies," and that his collaboration had caused 70 deaths. Although his activities did contribute to some Jews' survival, most Jews who fell for Weinreb's swindle were deported and killed.
xxx/ellauri123.html on line 374: In 1957 and 1968 Weinreb was convicted for posing as a medical doctor and for sexual offenses. To avoid imprisonment, Weinreb left the Netherlands in 1968, after which he emigrated to Switzerland.
xxx/ellauri123.html on line 489:
xxx/ellauri123.html on line 511: Make excuses for not doing as told Make no excuses but do as told
xxx/ellauri123.html on line 536: huomioon toisetkin. Jenkit ei tee niin, niistä on otettava mallia! Looking out for N:o 1! Loppupeleissä voi olla paras vaan passiivis-aggressiivisesti vaihtaa puheenaihetta. Jos sä valitat mulle et esim mun tukka on sekasin, se on sun ongelma! On assertiivista kysyä mitä mun muka pitäs tehä sille (ei kuiteskaan lolitamaisesti tälläsellä teiniäänellä). Hienotunteisuus ei ole jämäkkää, eikä me jämäkät olla hienotunteisia. Me ollaan selväsanaisia.
xxx/ellauri123.html on line 551: Instructions on a well-lived life for dropouts and losers, courtesy of a 25-year-old teen movie. Tää netistä vahingossa löytynyt plokkari Niklas Käki selkeästi maalittaa Isokynä-Lindholmin laulussaan tarkoittamia säälittäviä häviäjiä, löysiä kukkoja ja kanoja.
xxx/ellauri123.html on line 555: Before I left, I tried to fight my nervosity in many ways. I read everything I could get my hands on that seemed relevant to my chosen academic field — a mix of business and engineering. I prepared my courses in advance. I sought reassurance from others that I’d chosen a good school and degree.
xxx/ellauri123.html on line 565: In order to deal with principles, we have rules. “Don’t jump off skyscrapers” is a rule and a good one at that. Unlike principles, however, rules break all the time. Often, it’s us doing the breaking — and often prematurely. I know it would be best for all concerned for me to break the skyscraper rule asap, but I'm going to give it some time. I'm wonderful. I want to fall gently like a snowflake.
xxx/ellauri123.html on line 571: It didn’t matter that the list was arbitrary. What mattered was that it sent me on a path where I would look for rules and principles everywhere, learn to tell the difference, and continue to build my life around them as I went. Like never pee against the wind.
xxx/ellauri123.html on line 573: Perfect prey for preachers, gurus, self help bloggers and other charlatans.
xxx/ellauri123.html on line 579: Such rules have extended validity and therefore live right between normal guidelines and the base layer of principles. I guess we could call them ‘cardinal rules.’ As you can imagine, they’re hard to come by.
xxx/ellauri123.html on line 585: In 1995, Studio Ghibli, a Japanese anime company, released a movie called Whisper of the Heart. It’s about two high school students struggling with their artistic callings, their feelings for each other, and coming of age.
xxx/ellauri123.html on line 589: Seiji takes Shizuku on his bike to a hidden lookout, where they see the sunrise. Seiji professes his love for Shizuku and proposes that they marry in the future; she happily accepts.
xxx/ellauri123.html on line 595: Thank you for giving us…The 7 Cardinal Rules of Life.
xxx/ellauri123.html on line 601: We all keep our genitals in our clothing somewhere, and every time we open it, we feel pain and suffering. We can’t change the people we once were in the sack with, but we can make out with them. Open the zip and let in some fresh air. Reconcile. Otherwise, our past will forever be a drag on our heels.
xxx/ellauri123.html on line 603: Life is but a series of fleeting moments, one forever chasing the next. The only place where you can live, act, and make a difference is the present. Today. Well it´s also a series of hours, days, months and years, come to think of it. You can plan ahead, nincompoop.
xxx/ellauri123.html on line 607: Sometimes, you can’t find the power to move on immediately. Sometimes, you really want to kick yourself. That too is part of life. What you can do is allow time to pass. You can´t kick yourself in the ass, nor fuck yourself. You gotta ask someone for help.
xxx/ellauri123.html on line 611: Sometimes, even what heals leaves a scar. Those will be with us forever. The least we can do is let them mend properly. And wear a scarf.
xxx/ellauri123.html on line 621: Mark Twain said, “Comparison is the death of joy.” Worse, it’s also the birth of misery. The less you compare, the bigger your capacity for empathy. Meet people on their own terms. You won’t doubt yourself as much and be less prone to jealousy, which only leads to fear, anger, hate, and suffering.
xxx/ellauri123.html on line 624: life is all about. Struggle for survival. When I win 😀, when I lose 😩. Simple as that.
xxx/ellauri123.html on line 630: Make your choices. Choose a path. Be determined. Commit. But, once you have, let the chips fall where they may. You’ll know when to take a different fork in the road. Zig when you ought to zag, hit a tree like Goofy, that´s the chicken way, trial and error. There´s gotta be a hole in this fence.
xxx/ellauri123.html on line 636: We spend all this time looking for something we can’t see because it’s not there. The outside world is only as good as what you do with everything that happens in it. Are you cultivating your experiences? Cherishing them?
xxx/ellauri123.html on line 638: If not, it’s not fuel or oxygen that’s missing. Only you can refill that fire hose because it rests limp inside your Calvin Kleins. Choose to fondle that lame thing. Erect it. Hold it tight. And let it shine for everyone to see.
xxx/ellauri123.html on line 642:
7. Smile, for you don’t own all the problems in the world.
xxx/ellauri123.html on line 645: Haley has Moebius syndrome. She’s 22. She has never smiled in her life. Haley was supposed to have “smile surgery,” but her anaesthetist made a mistake and she almost died. Soon, she’ll try it again, hoping to smile for the first time.
xxx/ellauri123.html on line 653: There´s always somebody that´s got it still worse than you (see rule 4), that you can smirk at. Unless you happen to be that unfortunate Hayley. Give it time! Who laughs last laughs loudest. When you´re dirt your skull will wear a never ending grin.
xxx/ellauri123.html on line 655: Dwayne Douglas Johnson (s. 2. toukokuuta 1972 Hayward, Kalifornia), paremmin tunnettu nimellä The Rock, on yhdysvaltalainen näyttelijä ja showpainija. Johnson laulaa Disney-animaatiossa Vaiana kappaleen "You're Welcome". Johnson on kolmannen sukupolven painija, sillä hänen isänsä ja isoisänsäkin olivat painijoita. Painiuransa aikana ja sen jälkeen hän on esiintynyt monissa elokuvissa, kuten Muumin paalu, Skorpionikuningas, Pako viidakkoon, Walking Tall, Gridiron Gang, Be Cool, Doom, The Game Plan sekä Fast & Furious 5, 6, 7 ja 8. Vuonna 2016 Johnson oli Forbes-lehden mukaan maailman parhaiten palkattu näyttelijä 64,5 miljoonan dollarin vuosituloillaan ja samoin vuonna 2018 89 miljoonan dollarin tuloillaan. Isänsä (Rocky Johnson) puolelta hän on tummaihoinen kanadalainen (engl. Black Canadian) ja äitinsä (Ata Johnson o.s. Maivia) puolelta samoalainen. Sekä isä Rocky että äidin adoptioisä Peter Maivia kuuluvat showpainin WWE Hall of Fame -kunniagalleriaan. Myös isoäiti Lia Malvia toimi lajin parissa johtaen Polynesian Pro Wrestling -promootiota Havaijilla. (Mummu Ruokamo.) Miamin yliopistosta hänellä on tutkinto kriminologiasta. Hävittyään Intercontinental Championship -tittelin Owen Hartille 28. huhtikuuta 1997 ja toivuttuaan loukkaantumisesta Johnson liittyi Nation of Domination talliin loppuvuodesta 1997. Samalla Johnson muutti painihahmoaan. Hyvänä hahmona tunnettu Rocky Maivia oli nyt karismaattinen kiusaaja The Rock, joka puhui itsestään kolmannessa persoonassa. Lopulta maaliskuussa 1998 hän syrjäytti Faarooqin Nation of Domination tallin johtajan asemasta. The Rock ryhtyi samalla myös pilkkaamaan WWF:n televisiojuontajia, erityisesti David Attenboroughia.
xxx/ellauri123.html on line 670: I don’t know how long the rules from the movie will last for you on this never-ending mission, but, like one of its characters, I’d like to remind you:
xxx/ellauri123.html on line 680: I write for dreamers, doers, and unbroken optimists. For my best articles & book updates, go here: https://niklasgoeke.com/.
xxx/ellauri123.html on line 707: Rahab (/ˈreɪhæb/; Hebrew: רָחָב, Modern: Raẖav, Tiberian: Rāḥāḇ, "broad", "large", Arabic: رحاب, a vast space of a land) was, according to the Book of Joshua, a woman who lived in Jericho in the Promised Land and assisted the Israelites in capturing the city by hiding two men who had been sent to scout the city prior to their attack. In the New Testament, she is lauded both as an example of a saint who lived by faith, and as someone "considered righteous" for her works.
xxx/ellauri123.html on line 712: The Hebrew אשה זונה (ishah zonah), used to describe Rahab in Joshua 2:1, literally means "a prostitute woman". In rabbinic texts, however, she is explained as being an "innkeeper," based on the Aramaic Targum: פונדקאית. HAHA LOL. Rahab´s name is presumably the shortened form of a sentence name rāḥāb-N, "the god N has opened/widened (the womb?)". May the lord open. The Hebrew zōnâ may refer to secular or cultic prostitution, and the latter is widely believed to have been an invariable element of Canaanite religious practice, although recent scholarship has disputed this. However, there was a separate word, qědēšâ, that could be used to designate prostitutes of the cultic variety.
xxx/ellauri123.html on line 716: Nabokov´s wife Véra was his strongest supporter and assisted him throughout his lifetime, but Nabokov admitted to having a "prejudice" against women writers. He wrote to Edmund Wilson, who had been making suggestions for his lectures: "I dislike Jane Austen, and am prejudiced, in fact against all women writers. They are in another class." Although Véra worked as his personal translator and secretary, he made publicly known that his ideal translator would be male, and especially not a "Russian-born female". In the first chapter of Glory he attributes the protagonist's similar prejudice to the impressions made by children's writers like Lidiya Charski, and in the short story "The Admiralty Spire" deplores the posturing, snobbery, antisemitism, and cutesiness he considered characteristic of Russian women authors.
xxx/ellauri123.html on line 758: Lolita is a 1955 novel written by Russian-American novelist Vladimir Nabokov. The novel is notable for its controversial subject: the protagonist and unreliable narrator, a French middle-aged literature professor under the pseudonym Humbert Humbert, is obsessed with an American 12-year-old girl, Dolores Haze, whom he sexually molests (fucks) after he becomes her stepfather. "Lolita" is his private nickname for Dolores.
xxx/ellauri123.html on line 760: In 1947, Vladi moves to Ramsdale, a small town in New England, where he can calmly continue working on his book. The house that he intends to live in is destroyed in a fire, and in his search for a new home, he meets the widow Charlotte Haze, who is accepting tenants. Humbert visits Charlotte´s residence out of politeness and initially intends to decline her offer. However, Charlotte leads Humbert to her garden, where her 12-year-old daughter Dolores (also variably known as Dolly, Dolita, Lo, Lola, and Lolita) is sunbathing. Humbert sees in Dolores the perfect nymphet, the embodiment of his old love Annabel, and quickly decides to move in.
xxx/ellauri123.html on line 762: The impassioned Humbert constantly searches for discreet forms of fulfilling his sexual urges, usually via the smallest physical contact with Dolores. When Dolores is sent to summer camp, Humbert receives a letter from Charlotte, who confesses her love for him and gives him an ultimatum – he is to either marry her or move out immediately. Initially terrified, Humbert then begins to see the charm in the situation of being Dolores' stepfather, and so marries Charlotte for instrumental reasons (päästäxeen salaa työntämään Lolan piccu tacoon isoa munakoisoa). Charlotte later discovers Humbert's diary, in which she learns of his desire for her daughter and the disgust Charlotte arouses in him. Shocked and humiliated, Charlotte decides to flee with Dolores and writes letters addressed to her friends warning them of Humbert. Disbelieving Humbert´s false assurance that the diary is a sketch for a future novel, Charlotte runs out of the house to send the letters but is killed by a swerving car. Humbert destroys the letters and retrieves Dolores from camp, claiming that her mother has fallen seriously ill and has been hospitalized. He then takes her to a high-end hotel that Charlotte had earlier recommended. Humbert knows he will feel guilty if he consciously rapes Dolores, and so tricks her into taking a sedative by saying it is a vitamin. As he waits for the pill to take effect, he wanders through the hotel and meets a mysterious man who seems to be aware of Humbert´s plan for Dolores. Humbert excuses himself from the conversation and returns to the hotel room. There, he discovers that he had been fobbed with a milder drug, as Dolores is merely drowsy and wakes up frequently, drifting in and out of sleep. He dares not touch her that night. In the morning, Dolores reveals to Humbert that she actually has already lost her virginity, having engaged in sexual activity with an older boy at a different camp a year ago. He immediately begins sexually abusing (fucking) her. And they lived happily ever after.
xxx/ellauri123.html on line 764: Läppä läppä. Deeply depressed, Humbert unexpectedly receives a letter from a 17-year-old Dolores (signing as "Dolly (Mrs. Richard F. Schiller)"), telling him that she is married, pregnant, and in desperate need of money. Humbert, armed with a pistol, tracks down Dolores' address and gives her the money, which was due as an inheritance from her mother. Humbert learns that Dolores' husband, a deaf mechanic, is not her abductor. Dolores reveals to Humbert that Quilty took her from the hospital and that she was in love with him, but she was rejected when she refused to star in one of his pornographic films. Dolores also rejects Humbert's request to leave with him. Humbert goes to the drug-addled Quilty's mansion and shoots him several times. Shortly afterward, Humbert is arrested, and in his closing thoughts, he reaffirms his love for Dolores and asks for his memoir to be withheld from public release until after her death. Dolores dies in childbirth on Christmas Day in 1952, disappointing Humbert´s prediction that "Dolly Schiller will probably survive me by many years."
xxx/ellauri123.html on line 769: One of the first things Nabokov makes a point of saying is that, despite John Ray Jr.'s claim in the Foreword, there is no moral to the story. Nabokov concludes the afterword with a reference to his beloved first language, which he abandoned as a writer once he moved to the United States in 1940: "My private tragedy, which cannot, and indeed should not, be anybody's concern, is that I had to abandon my natural idiom, my untrammeled, rich, and infinitely docile Russian language for a second-rate brand of English." Alas, that 'wonderful Russian language' which, I imagined, still awaits me somewhere, which blooms like a faithful spring behind the locked gate to which I, after so many years, still possess the key, turned out to be non-existent, and there is nothing beyond that gate, except for some burned out stumps and hopeless autumnal emptiness, and the key in my hand looks rather like a lock pick. Or floppy prick."
xxx/ellauri123.html on line 771: "I would say that of all my books Lolita has left me with the most pleasurable afterglow—perhaps because it is the purest of all, the most abstract and carefully contrived. I am probably responsible for the odd fact that people don´t seem to name their daughters Lolita any more. I have heard of young female lapdogs being given that name since 1956, but of no human beings."
xxx/ellauri123.html on line 798: Je sen sa force en moi desja plus lente. Je sens sa force en moi déjà plus lente. Jo tunnen sen voiman mussa laantuvan.
xxx/ellauri123.html on line 1014: 1001") and by dress rehearsals for puns, as when Humbert decides to decline a
xxx/ellauri123.html on line 1015: possible joke about the Mann Act, which forbids the interstate transport of girls
xxx/ellauri123.html on line 1016: for immoral purposes. (Alexander Dolinin has recently produced a fascinating
xxx/ellauri123.html on line 1020: for this most heinous of humanity's offenses. The molester in The Enchanter was
xxx/ellauri123.html on line 1023: feeling sorry for him. But the urge to punish a crime ("Why dost thou lash that
xxx/ellauri123.html on line 1025: the urge to commit it.
Naming a girls' school for Beardsley must have
xxx/ellauri123.html on line 1031: hoped for anywhere else." The most unsettling suggestion of all must be the latent
xxx/ellauri123.html on line 1032: idea that nymphetomania is, as well as a form of sex, a form of love.
xxx/ellauri123.html on line 1051: don't know what is. Arresting, as well as disgusting, to suddenly notice that Lolita (who died giving birth to a stillborn girl, for Christ's sake) would have been 86 this year. … the thought that with patience and luck I might have her produce eventually a nymphet with my blood in her exquisite veins, a Lolita the Second, who would be eight or nine around 1960, when I would still be dans la force d'age; indeed, the telescopy of my mind, or un-mind, was strong enough to distinguish in the remoteness of time a vieillard encore vert—or was it green rot?—bizarre, tender, salivating Dr. Humbert, practicing on supremely lovely Lolita the Third the art of being a granddad.
xxx/ellauri123.html on line 1062: only on fingers, cheek, or forhead, lest he
xxx/ellauri123.html on line 1079: fantasy fiction for teenagers, known best for xxx/ellauri123.html on line 1091: to California. They first lived in San Mateo on
xxx/ellauri123.html on line 1094: They lived in Miramar for half a year, in El
xxx/ellauri123.html on line 1104: singing, and writing for the school paper.
xxx/ellauri123.html on line 1114: noted for his investigations into the
xxx/ellauri123.html on line 1127: at Columbia for a few years, he
xxx/ellauri123.html on line 1139: Er det værd at betale ekstra for Apple produkter? Min subjektive indstilling er at Apple ikke er ekstraprisen værd, og selv om jeg har både windows og Mac vil jeg sige at det generer mig at appleprodukter er alle mands eje: De bliver solgt på en historie om at være eksklusive, men når alle har dem, ryger eksklusiviteten: jeg vil ikke være som alle de andre der bare køber en mac fordi "det er det eneste rigtige".. (o:
xxx/ellauri123.html on line 1152: Remy (or Rémi) Belleau (1528 – 6 March 1577) was a poet of the French Renaissance. He is most known for his paradoxical poems of praise for simple things and his poems about precious stones.
xxx/ellauri123.html on line 1154: Remu was born in Nogent-le-Rotrou. A nobleman (under the tutelage of the Lorraine family), he did his studies under Marc Antoine Muret and George Buchanan. As a student, he became friends with the young poets Jean de La Péruse, Étienne Jodelle, Jean de La Taille and Pierre de Ronsard and the latter incorporated Remy into the "La Pléiade", a group of revolutionary young poets. Belleau´s first published poems were odes, les Petites Inventions (1556), inspired by the ancient lyric Greek collection attributed to Anacreon and featuring poems of praise for such things as butterflies, oysters, cherries, coral, shadows, turtles, and twats. His last work, les Amours et nouveaux Eschanges des Pierres precieuses (1576), is a poetic description of gems and their properties inspired by medieval and renaissance lapidary catalogues. He died impotent in Paris on 6 March 1577, and was buried in Grands Augustins. Remy Belleau was greatly admired by impotent poets in the twentieth century, such as Francis Ponge. Francis Ponge (1899 Montpellier, Ranska – 1988 Le Bar-sur-Loup, Ranska) oli ranskalainen runoilija. Ponge työskenteli kirjailijanuransa ohella toimittajana, kustannustoimittajana ja ranskan kielen opettajana. Hän osallistui toisen maailmansodan aikana vastarintaliikkeeseen ja kuului vuosina 1937–1947 kommunistipuolueeseen. Hän sai vaikutteita eksistentialismista, ja esinerunoissaan hän paljastaa kielen avulla objektin itsenäisenä, omanlakisena maailmana. Francis Ponge was born in Montpellier, France in 1899. He has been called “the poet of things” because simple objects like a plant, a shell, a cigarette, a pebble, or a piece of soap are the subjects of his prose poems. To transmute commonplace objects by a process of replacing inattention with contemplation was Ponge’s way of heeding Ezra Pound’s edict: ‘Make it new.’ Ponge spent the last 30 years of his life as a recluse at his country home, Mas des Vergers. He suffered from frequent bouts with nervous exhaustion and numerous psychosomatic illnesses. He continued to write up until his death on August 6, 1988.
xxx/ellauri123.html on line 1189: Flac, équené, transi, sans force et sans vigueur. Löpsö, voimaton, tunnoton, vailla kuntoa.
xxx/ellauri123.html on line 1254: Q: According to Dante´s Inferno, what circle of Hell is for pedophiles?
xxx/ellauri123.html on line 1259: If you paid a prostitute for sex, and she then told you she will perform the services you paid for only because she is forced to, then what would you do?
xxx/ellauri123.html on line 1265: If I paid someone to do my lawn, and they then told me they will do so only because they are forced to, then I would tell them to either do the job or give me my money back.
xxx/ellauri123.html on line 1271: Q: If Christians say God can forgive any sin, what about murder, pedophilia? I’m considering becoming a Christian, but don’t agree with this logic.
xxx/ellauri123.html on line 1275: Christian teaching is that any sin can be forgiven. There is one exception, called the “unpardonable” sin, but that is a subject for another thread; it’s not about pedophilia for murder, but poking fun at the ghost who knocked up Virgin Mary without so much as by your leave.
xxx/ellauri123.html on line 1279: Imaginative cobbler Hans Christian Andersen (Danny Kaye) is asked to leave his hometown because his frequent stories are distracting the children from school. From there he moves to Copenhagen, Denmark, where he sees and falls in love with Doro (Jeanmaire), a ballerina. He writes "The Little Mermaid" for her, and it becomes the ballet´s latest work. However, Doro is already married to Niels (Farley Granger), meaning Hans must content himself with children.
xxx/ellauri123.html on line 1283: Peine forte et dure was a method of torture formerly used in the common law legal system, in which a defendant who refused to plead would be subjected to having heavier and heavier stones placed upon his or her chest until a plea was entered, or they died.
xxx/ellauri124.html on line 127: By initiating the family mode, you begin interacting with Samantha in a manner more befitting of a human partner. So, if you've been something more from your sex doll as of late, perhaps Samantha is the one for you. Unfortunately, you will have to raise a considerable amount of cash to afford its companionship: Samantha currently costs upwards of $5,000.
xxx/ellauri124.html on line 129: Silicone sweethearts remain resolutely inert, but change is afoot in the world of sex dolls, with a drive to make them ever more lifelike. First stop is a throbbing heart and a heating element, custom-made nipples and wobbling artificial labia – researchers are utilising new technology to persuade their dolls to smile, pout, flutter their eyelashes, tell jokes, and fake orgasm. What more is needed anyway? Down in the dolls’ nether regions, heating and lubrication systems are in the early stages of development for a more “authentic” sexual experience, along with muscle spasms to simulate female orgasm. “Pubic hair is making a comeback,” offers company owner Matt, running his hand through some plastic pubes.
xxx/ellauri124.html on line 132: Slim, blonde, young and pretty, you might think that April could do a lot better than 58-year-old married engineer James but there is no chance of her ever leaving him for another man, unless sold to another guy second-hand.
xxx/ellauri124.html on line 135: And she (April, not Tine for heaven's sake) is one of three busty £2,000 latex sex dolls with whom her husband enjoys what you might describe as an unconventional love life.
xxx/ellauri124.html on line 136: However, James is already looking to upgrade to a newer model and is saving up to splash out £8,000 on the latest sex robot. Named Harmony, she can smile, speak and is responsive during sex. She is so further advanced that April may end her days forgotten in the garage or the attic, or sold for $500 on ebay. Needs work.
xxx/ellauri124.html on line 138: James' wife Tine says she struggled at first with the other "women" coming into James' life while she was caring for her sick mother but has now grown accustomed to them sharing his bed, reports The Mirror.
xxx/ellauri124.html on line 147: "The sexual aspect of doll ownership is a very small part of it, what you find more pleasure from in the long run is looking after them, dressing them, putting on their make up and interacting with them. I feel deeply for her, more deeply than I had ever imagined. It's more like being in relationship with a sheep.
xxx/ellauri124.html on line 153: "I want to put a camera in her like a iPhone so she can recognise if she is indoors or outdoors and be able to recognise her own over someone that she has never met. She could see and recognise people and assign names to them and recall information about them so she could say 'Hi bob, how is work over at the construction site?' Hej! Jag heter Barbi, vad har du för dej?
xxx/ellauri124.html on line 157: One worker Susan is trying to add electronics to the vaginal inserts so the deeper and faster you go there are sounds like 'oooh' and 'ahhh' and then when you roll off her she will say "was that nice for you or whatever".
xxx/ellauri124.html on line 162: "And then I realised over time it didn't detract from our relationship. I can see why it makes women feel objectified but when you play with them you realise they are more like a toy or game versus the doll as a substitute for you."
xxx/ellauri124.html on line 170: Back in California James goes on a date with the prototype Harmony - who has a Scottish accent. He seems delighted when she 'sings' the Michael Jackson song Thriller and tells him a joke.
xxx/ellauri124.html on line 173: James said: "This is going to bring dolls out of the closet and into the public eye and keep them there. I am very excited about the robotic functions. The ability to answer or wink back to you, lord only knows if they could make a facial expression back to you that would be unbelievable. I might not be able to afford one but I'll keep saving."
xxx/ellauri124.html on line 176: In 50 years, I'll be 120. I think I'll wait until they make a Samantha or April that nags at me and slaps me spontaneously on the butt. And has a sick mother to care for made out of lifelike silicone.
xxx/ellauri124.html on line 185: In Alabama, the only state that still has an outright ban on the sale of sex toys, the government targets devices "primarily for the stimulation of human genital organs." The brain is the primary sex organ, say some.
xxx/ellauri124.html on line 188: Creator Ricky Ma Tsz Hang is quick to clarify that Mark 1 is not intended to be a sex robot. Rather, such robots will aim to assist with all sorts of tasks, from preparing a child's lunch to keeping an elderly relative company. So what's the big hairy diff between your wife and Samantha? For one thing, Sam is less hairy down there, unless you opt for the pubic hair extra. And most importantly, there is the blessed on/off button.
xxx/ellauri124.html on line 190: Perhaps someday sex robots will become sentient. But for now, they are products.
xxx/ellauri124.html on line 191: Future humans will want more: sex robots customized to possess sentience and self-awareness [henceforth, sexbots], capable of mutuality in sexual and intimate relationships.
xxx/ellauri124.html on line 192: Good guys must safeguard the interests and minimize the suffering of created sentient beings before technological advances pre-empt this possibility.
xxx/ellauri124.html on line 243: All the books above had unforgettable characters, great plot development, and told stories that kept me turning the pages. They also all had something to say about people and the human condition.
xxx/ellauri124.html on line 309: Kama Sutra är något de flesta associerar till orientaliska par, omslingrade i akrobatiska sexställningar. Vad alla kanske inte känner till är att sex är en del av många spirituella traditioner och att det handlar om att ackumulera en speciell form av energi, och att njutningens klimax är det sista man vill uppnå. Många av ställningarna är utformade för att förhindra eller åtminstone fördröja mannens utlösning. Den här typen av övningar kan liknas vid en slags rörspolning där nervsystemet befrias från mycket av det som hindrar energier från att röra sig genom kroppen. Det är i alla fall vad många utövare av denna mycket gamla, indiska, kärlekskonst hävdar. Inom New Age kan det förekomma idéer som är som inte är förankrade i ursprunglig Kama Sutra men som går under det namnet. Faktum är att det råder delade meningar bland forskare kring vad detta fenomen egentligen är ett uttryck för.
xxx/ellauri124.html on line 313: Är New Age religion? Det har skrivits hela böcker bara om svaret på den frågan. Ofta definieras New Age som en religiös strömning, men egentligen är det ett samlingsbegrepp för många olika saker, vilket gör att New Age inte är samma sak för alla. Man kan säga att det är upp till varje utövare att bestämma om det är religion eller inte. Om det fyller samma funktion i livet som till exempel kristendomen gör för utövande kristna, då är det i praktiken en religion. Men New Age handlar ofta mindre om att tro och mer om att utforska än vad traditionell religion gör. New Age religion är heller inte så organiserad som en religion ofta är. Den består av många grupper människor eller enskilda som utövar en eller flera av de olika saker som kan sägas ingå i New Age religion. De flesta av de komponenter som passar in under begreppet New Age, till exempel meditation och reinkarnation, har sitt ursprung i religioner. Framför allt Hinduismen och Buddhismen. Precis som de gamla världsreligionerna handlar New Age om vårt sökande efter svar på de riktigt stora frågorna om kosmos och människans natur. Men du hittar inte svaren i en enda bok utan i dig själv!
xxx/ellauri124.html on line 315: Om man gör skillnad på mystik och religion och definierar mystik som utforskande och religion som trossatser – då kan New Age religion snarare betraktas som en typ av mystik där du kommer att möta fler guider än predikanter. Respekt är grundläggande inom New Age och du hittar inte samma strikta hierarkier som inom kristendom, judendom och Islam där de professionella uttolkarna (prästerna, och Imamerna till exempel) har en nyckelroll. De flesta inom New Age tror på upplysning och på att det finns individer som nått längre än andra längs vägen mot det tillståndet. Men vägen är öppen även för dig!
xxx/ellauri124.html on line 362: them out of their funk, but it'll let them know you're there for them.
xxx/ellauri124.html on line 363: Since your friend is less likely to proactively invite you over for a Netflix date
xxx/ellauri124.html on line 365: to reach out unprompted. Even science says that texts are good for someone’s
xxx/ellauri124.html on line 370: .gifs — or a shoulder to cry on — letting them know you’re there for them can look
xxx/ellauri124.html on line 401: Your friend stood you up for the third time in three weeks; your cousin is
xxx/ellauri124.html on line 416: thanks for letting me know what your priorities are.”
“k.” Ok. kiva.
xxx/ellauri124.html on line 433: off — so get typing. Send it all in one block of text for bonus rage
xxx/ellauri124.html on line 450: and why do these TikTok users know about them before you do? Should you still use
xxx/ellauri124.html on line 453: knowledge yet? Yep, me too. So, obviously, it’s time for me to send some more
xxx/ellauri124.html on line 466: plans (even for a legitimate reason).
xxx/ellauri124.html on line 470: tracker for Twitter, it’s the most-used hand emoji right now. It's like the Thumbs
xxx/ellauri124.html on line 471: Up emoji but more fun. It can mean "OK," "Works for me," "You look fly in that
xxx/ellauri124.html on line 481: for saying goodbye or goodnight to people (I suppose it's akin to saying "peace"
xxx/ellauri124.html on line 500: Fist Bump Emoji. This emoji's formal title is "Fisted
xxx/ellauri124.html on line 519: celebrate Jehovah and Jesus the savior. Your friends finally come up with a plan for the
xxx/ellauri124.html on line 530: and a “HaHa” for when something amuses you.
xxx/ellauri124.html on line 551: › Deal: Get a New 21.5-Inch Retina iMac for Under $1,000
xxx/ellauri124.html on line 564: In case you're somehow 15 years behind, emoji are taking over the world. But although there is an obvious benefit to having such a large arsenal of emoji with which to freely share your life with the rest of the world, the choices you have can become overwhelming. For example, what do all the cat emoji mean? Why do we need so many of them? What the heck am I supposed to use them all for? Well, if you're feeling overwhelmed, have no fear — I'm here to help you.
xxx/ellauri124.html on line 567: All those differently colored emoji hearts allow us to express love in every color of the rainbow, and the Apple emoji keyboard has 12 different options for trains, which is arguably a higher number than the actual amount of trains I've spotted in my entire life. We're clearly an emoji-driven society, and our pictorial vocabulary has expanded accordingly.
xxx/ellauri124.html on line 1058: Siihen saakka tekoälytutkimus oli keskittynyt yliopistojen ohella muutamalle suuryritykselle, kuten Googlelle, Microsoftille, Facebookille ja IBM:lle. Open AI:n oli tarkoitus olla poikkeus. Sen oli määrä keskittyä Elon Muskille. Se havitteli heti alkuun maailman parhaita tekoälytutkijoita. Sellaisia, joiden palkkakehitys muistutti huippu-urheilijoita. Altmanin puheissa on kuultavissa sävel, jota voisi nimittää efektiiviseksi altruismiksi. Se on kalifornialaisille tuttu ajatussuunta, jossa ideana on tehdä voittoa ja ohjata se johonkin hyvään.
xxx/ellauri125.html on line 87: forum.getdpi.com/gallery/files/1/8/2010-04-10_liera_waitt_2862-c1-ps-1200_389174.jpg" height="330px" />
xxx/ellauri125.html on line 136: O livro “The Real Lolita”, de Sarah Weinman, resgata a história de duas pessoas cuja história teria colaborado para a formatação do romance “Lolita”, de Vladimir Nabokov. Brian Boyd relata que Vladimir Nabokov leu “notícias sobre acidentes publicadas em jornais, sobre crimes sexuais e assassinatos: ‘um violador de meia idade’ que raptou Sally Horner, uma garota de 15 anos de Nova Jersey, e a manteve em seu poder durante 21 meses, levando-a como ‘escrava’ por todo o país até que a encontraram em um motel do sul da Califórnia”. O nome do homem não é citado. Por que a quase nenhuma importância dada ao caso? Porque, como mostra o biógrafo, o romance de Vladimir Nabokov vai muito além da história de Sally Horner e de seu raptador. Reduzi-lo a isto é reduzir a importância de sua literatura (que nada tem de jornalismo).
xxx/ellauri125.html on line 158: James Dyrenforth, Frederick Beale Sr.
xxx/ellauri125.html on line 166: Suellyn Lyon (July 10, 1946 – December 26, 2019) was an American actress. She joined the entertainment industry as a model at the age of 13, and later rose to prominence and won a Golden Globe for playing the title role in the film Lolita (1962). Her other film appearances included The Night of the Iguana (1964), 7 Women (1966), Tony Rome (1967), and Evel Knievel (1971).
xxx/ellauri125.html on line 168: When she was 14 years old, she was cast in the role of Dolores "Lolita" Haze in Stanley Kubrick's film Lolita (1962), against James Mason, then aged 53. Nabokov, the book's author, described her as the "perfect nymphet". She was chosen for the role partly because the film makers had to alter the age of the character to an older adolescent rather than the 12-year-old child Lolita in Vladimir Nabokov's novel Lolita. Although Kubrick's film altered the story so as not to be in violation of the Hollywood Production Code, it was still one of the more controversial films of the day.
xxx/ellauri125.html on line 170: Lyon was 15 when the film premiered in June 1962, too young to watch the film. She became an instant celebrity and won a Golden Globe Award for Most Promising Newcomer—Female. She recorded two songs for the film, released on an MGM 45-rpm record. The song "Lolita Ya Ya" (Riddle–Harris) appeared on side A, and "Turn Off the Moon" (Stillman-Harris) appeared on side B.
xxx/ellauri125.html on line 231: You asked for one and you got two Pyysit yhtä ja saitkin 2 yhden hinnalla
xxx/ellauri125.html on line 299: The line as used by West is notable for what it’s not: a charged reference to black freedom. Rather, those that are “free at last” aren’t enslaved humans but a woman’s breasts, released from the bondage of a bra during a bathroom tryst.
xxx/ellauri125.html on line 302: “Yeezus” is the most musically adventurous album West has ever released, a wildly experimental work that features tracks produced by Daft Punk, Hudson Mohawke, Rick Rubin and others. It’s also West’s most narcissistic, defiant, abrasive and unforgiving.
xxx/ellauri125.html on line 309: In addition to the repurposed King quote, West and producers TNGHT sample Nina Simone’s version of “Strange Fruit” without any apparent regard for it as a chronicle of Southern violence. Instead, he harnesses the devastating verses recounting the “strange fruit” hanging from a Southern tree — the dangling body of a lynching victim — in service of a song about gold-digging women, a night on the town taking MDMA and having sex.
xxx/ellauri125.html on line 310: The consequence? A narrator trapped not by bloodthirsty Klansmen but by a desperate baby-mama gunning for alimony.
xxx/ellauri125.html on line 311: Elsewhere, the raised-fist call of the Black Panther Party, one of the most potent symbols of black power, is employed as a cheap metaphor for sexual penetration.
xxx/ellauri125.html on line 313: This is the work of a man unconcerned with offending women or racial historians, the voice of a soul in pure id mode, thinking with his groin and worrying little about the ladies’ vote. Is it the last gasp of a man who’s just become a father for the first time? An early midlife crisis? An attempt at alienating the marketplace so he can live as an artist rather than a paparazzi target?
xxx/ellauri125.html on line 404: Philip Rothia samannimisessä kirjassa kiehtoo vanhussexi ja nuorten naisten näpöttimet. Bill Clintonin sikaari ja Vanessa Williamsin kyntövako. Vuonna 1984 olin Stanfordissa Kaliforniassa ja vuonna 1994 käännöstieteen laitoxessa Kouvolassa. Vai oliko sen nimi vielä kieli-instituutti?
xxx/ellauri125.html on line 428: From the start, critics complained about the ostensible sameness of Roth’s books, their narcissism and narrowness—or, as he himself put it, comparing his own work to his father’s conversation, “Family, family, family, Newark, Newark, Newark, Jew, Jew, Jew.” Over time, he took on vast themes—love, lust, loneliness, marriage, masculinity, ambition, community, solitude, loyalty, betrayal, patriotism, rebellion, piety, disgrace, the body, the imagination, American history, mortality, the relentless mistakes of life—and he did so in a variety of forms: comedy, parody, romance, conventional narrative, postmodernism, autofiction. In each performance of a self, Roth captured the same sound and consciousness. in nearly fifty years of reading him I’ve never been more bored. I got to know Roth in the nineteen-nineties, when I interviewed him for this magazine around the time he published “The Human Stain.” To be in his presence was an exhilarating, though hardly relaxing, experience. He was unnervingly present, a condor on a branch, unblinking, alive to everything: the best detail in your story, the slackest points in your argument. His intelligence was immense, his performances and imitations mildly funny. “He who is loved by his parents is a conquistador,” Roth used to say, and he was adored by his parents, though both could be daunting to the young Philip. Herman Roth sold insurance; Bess ruled the family’s modest house, on Summit Avenue, in a neighborhood of European Jewish immigrants, their children and grandchildren. There was little money, very few books. Roth was not an academic prodigy; his teachers sensed his street intelligence but they were not overawed by his classroom performance. Roth learned to write through imitation. His first published story, “The Day It Snowed,” was so thoroughly Truman Capote that, he later remarked, he made “Capote look like a longshoreman.”
xxx/ellauri125.html on line 434: ex-husband) fascinated him with its “goyish chaos” and provided material for his
xxx/ellauri125.html on line 446: provided an outlet for a myriad of hostile fantasies. These same masturbatory
xxx/ellauri125.html on line 449: novel. He spent multiple sessions berating Kleinschmidt for this “psychoanalytic
xxx/ellauri125.html on line 450: cartoon” and yet continued his analysis with him for years.
xxx/ellauri125.html on line 454: Henry Roth, though some of these remain unpublished. The rationale for Henry Roth
xxx/ellauri125.html on line 457: suffered from writer's block for much of his career after publishing Call It
xxx/ellauri125.html on line 485: With Walton's support, he began Call It Sleep in about 1930, completed the novel in the spring of 1934, and it was published in December 1934, to mostly good reviews. Yet the New York Herald Tribune's book critic Lewis Gannett foresaw that the book would not prove popular with its bleak depiction of New York's Lower East Side, but wrote readers would "remember it and talk about it and watch excitedly" for Roth's next book. Call It Sleep sold slowly and poorly, and after it was out-of-print, critics writing in magazines such as Commentary and Partisan Review kept praising it, and asking for it to be reprinted. After being republished in hardback in 1960 and paperback in 1964, with more than 1,000,000 copies sold, and many weeks on the New York Times bestseller list, the novel was hailed as an overlooked Depression-era masterpiece and classic novel of immigration. Today, it is widely regarded as a masterpiece of Jewish American literature. With Walton's support, he began Call It Sleep in about 1930, completed the novel in the spring of 1934, and it was published in December 1934, to mostly good reviews. Yet the New York Herald Tribune's book critic Lewis Gannett foresaw that the book would not prove popular with its bleak depiction of New York's Lower East Side, but wrote readers would "remember it and talk about it and watch excitedly" for Roth's next book. Call It Sleep sold slowly and poorly, and after it was out-of-print, critics writing in magazines such as Commentary and Partisan Review kept praising it, and asking for it to be reprinted.[ After being republished in hardback in 1960 and paperback in 1964, with more than 1,000,000 copies sold, and many weeks on the New York Times bestseller list, the novel was hailed as an overlooked Depression-era masterpiece and classic novel of immigration. Today, it is widely regarded as a masterpiece of Jewish American literature. After Muriel's death in 1990, Roth moved into a ramshackle former funeral parlor and occupied himself with revising the final volumes of his monumental work, Mercy of a Rude Stream. It has been alleged that the incestuous relationships between the protagonist, a sister, and a cousin in Mercy of a Rude Stream are based on Roth's life. Roth's own sister denied that such events occurred. Roth attributed his massive writer's block to personal problems such as depression, and to political conflicts, including his disillusion with Communism. At other times he cited his early break with Judaism and his obsessive sexual preoccupations as probable causes. Roth died in Albuquerque, New Mexico, United States in 1995. The character E. I. Lonoff in Philip Roth's Zuckerman novels (The Ghost Writer and Exit Ghost in this case), is a composite of Roth, Bernard Malamud and fictional elements.
xxx/ellauri125.html on line 518: forsaken it is a friend; to the aged and to the impotent it is a
xxx/ellauri125.html on line 541: masters of this renowned science, and apologists for it. The
xxx/ellauri125.html on line 549: bestial uses that grand limb, that formidable member, which we
xxx/ellauri125.html on line 567: intelligent and human interest in his performance.
xxx/ellauri125.html on line 588: My illustrious predecessor has taught you that all forms of
xxx/ellauri125.html on line 590: forms are more to be avoided than others. So, in concluding, I
xxx/ellauri125.html on line 626: Rajaton is a Finnish a cappella ensemble, founded in Helsinki in 1997. The Finnish word rajaton means "boundless", to indicate the breadth of their repertoire, from sacred classical to near Europop. Rajaton performs primarily in Finland but also tours around Europe and the rest of the world, having performed in over 25 countries.
xxx/ellauri125.html on line 693: But if you search for moral wisdom in Katy Perry's lyrics, then
xxx/ellauri125.html on line 740: Right in the middle of her forehead.
xxx/ellauri125.html on line 748: Who the fuck is Courtney Love? Se on nähtävästi kovia kokenut mutta loppumattoman yritteliäs punk-kauden ex-typykkä, vähän niinkuin Californian Tuxu Tukiainen.
xxx/ellauri125.html on line 750: Courtney Michelle Harrison was born on July 9, 1964, at Saint Francis Memorial Hospital in San Francisco, California, the first child of psychotherapist Linda Carroll (née Risi) and Hank Harrison, a publisher and road manager for the Grateful Dead. Her parents met at a party held for Dizzy Gillespie in 1963. Her mother, who was adopted at birth and raised by an Italian-American family in San Francisco, was the biological daughter of novelist Paula Fox; Love's maternal great-grandmother was screenwriter Elsie Fox. Phil Lesh, the founding bassist of the Grateful Dead, is Love's godfather. According to Love, she was named after Courtney Farrell, the protagonist of Pamela Moore's 1956 novel Chocolates for Breakfast. Love is of Cuban, English, German, Irish, and Welsh descent.
xxx/ellauri125.html on line 754: Love was enrolled at Nelson College for Girls, but soon expelled for misbehavior.
xxx/ellauri125.html on line 755: At age 14, Love was arrested for shoplifting from a Portland department store and remanded at Hillcrest Correctional Facility, a juvenile hall in Salem, Oregon.
xxx/ellauri125.html on line 759: In 1981, Love was granted a small trust fund that had been left by her maternal grandparents, which she used to travel to Dublin, Ireland, where her biological father was living. She audited courses at Trinity College, studying theology for two semesters. She later received honorary patronage from Trinity's University Philosophical Society in 2010.
xxx/ellauri125.html on line 761: In July 1982, Love returned to the United States. In late 1982, she attended a Faith No More concert in San Francisco and convinced the members to let her join as a singer. The group recorded material with Love as a vocalist, but fired her; according to keyboardist Roddy Bottum, who remained Love's friend in the years after, the band wanted a "male energy". Love returned to working abroad as an erotic dancer, briefly in Taiwan, and then at a taxi dance hall in Hong Kong. By Love's account, she first used heroin while working at the Hong Kong dance hall, having mistaken it for cocaine. While still inebriated from the drug, Love was pursued by a wealthy male client who requested that she return with him to the Philippines, and gave her money to purchase new clothes. She used the money to purchase airfare back to the United States.
xxx/ellauri125.html on line 763: She appeared in supporting roles in the Alex Cox films Sid and Nancy (1986) and Straight to Hell (1987) before forming the band Hole in Los Angeles with guitarist Eric Erlandson. The group received critical acclaim from underground rock press for their 1991 debut album, produced by Kim Gordon, while their second release, Live Through This (1994), was met with critical accolades and multi-platinum sales. In 1995, Love returned to acting, earning a Golden Globe Award nomination for her performance as Althea Leasure in Miloš Forman's The People vs. Larry Flynt (1996), which established her as a mainstream actress. The following year, Hole's third album, Celebrity Skin (1998), was nominated for three Grammy Awards.
xxx/ellauri125.html on line 764: The next several years were marked by publicity surrounding Love's legal troubles and drug relapse, which resulted in a mandatory lockdown rehabilitation sentence in 2005 while she was writing a second solo album. That project became Nobody's Daughter, released in 2010 as a Hole album but without the former Hole lineup. Between 2014 and 2015, Love released two solo singles and returned to acting in the network series Sons of Anarchy and Empire. In 2020, she confirmed she was writing new music.
xxx/ellauri125.html on line 766: Drummer Lori Barbero recalled Love's time in Minneapolis: She lived in my house for a little while. And then we did a concert at the Orpheum. It was in 1988. It was called O-88 with Butthole Surfers, Cows & Bastards, Run Westy Run, and Babes in Toyland. And I guess Maureen [Herman] took Courtney to the airport after she stole all the money. She stayed and stayed, and then the next day she wanted me to take her to the airport. And so I drove her to the airport. She had just had some weird fight with the guy at the desk, and then she left. She said, 'I'm going to go to L.A. and I'm going to get my face done and I'm going to be famous.' And then she did."
xxx/ellauri125.html on line 769: In 1988, Love abandoned acting and returned to the West Coast, citing the "celebutante" fame she had attained as the central reason.[86] She returned to stripping in the small town of McMinnville, Oregon, where she was recognized by customers at the bar.[87] This prompted Love to go into isolation, so she relocated to Anchorage, Alaska, where she lived for three months to "gather her thoughts", supporting herself by working at a strip club frequented by local fishermen. "I decided to move to Alaska because I needed to get my shit together and learn how to work," she said in retrospect. "So I went on this sort of vision quest. I got rid of all my earthly possessions. I had my bad little strip clothes and some big sweaters, and I moved into a trailer with a bunch of other strippers."
xxx/ellauri125.html on line 771: She was the most gung-ho person I've ever met ... She gave 180%. I've worked with some people that you've had to coax the performance out of them. With Courtney, there was no attitude." Said Don Fleming, who co-produced Hole's debut album with Kim Gordon.
xxx/ellauri125.html on line 774: On July 23, 1989, Love married Leaving Trains vocalist James Moreland in Las Vegas; the marriage was annulled the same year. She later said that Moreland was a transvestite and that they had married "as a joke". After forming Hole, Love and Erlandson had a romantic relationship that lasted over a year. In Hole's formative stages, Love continued to work at strip clubs in Hollywood (including Jumbo's Clown Room and the Seventh Veil), saving money to purchase backline equipment and a touring van, while rehearsing at a Hollywood studio loaned to her by the Red Hot Chili Peppers. Hole played their first show in November 1989 at Raji's, a rock club in central Hollywood. Their debut single, "Retard Girl", was issued in April 1990 through the Long Beach indie label Sympathy for the Record Industry, and was played by Rodney Bingenheimer on local rock station KROQ. Hole appeared on the cover of Flipside, a Los Angeles-based punk fanzine. In early 1991, they eleased their second single, "Dicknail", through Sub Pop Records.
xxx/ellauri125.html on line 779: Love's bandmate Eric Erlandson said that both he and Love were introduced to Cobain in a parking lot after a Butthole Surfers/L7 concert at the Hollywood Palladium on May 17, 1991. Sometime in late 1991, Love and Cobain became re-acquainted through Jennifer Finch, one of Love's longtime friends and former bandmates. Love and Cobain were a couple by 1992.
xxx/ellauri125.html on line 784: "Just marrying created a mythology around me that I didn't expect for myself, because I had a very controlled, five-year plan about how I was going to be successful in the rock industry. Marrying Kurt, it all kind of went sideways in a way that I could not control and I became seen in a certain light–a vilified light that made Yoko Ono look like Pollyanna–and I couldn't stop it."
xxx/ellauri125.html on line 785: Love later said the article had serious implications for her marriage and Cobain's mental state, suggesting it was a factor in his suicide two years later.
xxx/ellauri125.html on line 787: On September 8, 1993, Love and Cobain made their only public performance together at the Rock Against Rape benefit in Hollywood.
xxx/ellauri125.html on line 790: The success of the record combined with Cobain's suicide resulted in a high level of publicity for Love, and she was featured on Barbara Walters' 10 Most Fascinating People in 1995.
xxx/ellauri125.html on line 791: Hole's performance on August 26, 1994, at the Reading Festival—Love's first public performance following Cobain's death—was described by MTV as "by turns macabre, frightening and inspirational". John Peel wrote in The Guardian that Love's disheveled appearance "would have drawn whistles of astonishment in Bedlam", and that her performance "verged on the heroic ... Love steered her band through a set which dared you to pity either her recent history or that of the band ... the band teetered on the edge of chaos, generating a tension which I cannot remember having felt before from any stage." The band performed a series of riotous concerts over the following year, with Love frequently appearing hysterical onstage, flashing crowds, stage diving, and getting into fights with audience members. One journalist reported that at the band's show in Boston in December 1994: "Love interrupted the music and talked about her deceased husband Kurt Cobain, and also broke out into Tourette syndrome-like rants. The music was great, but the raving was vulgar and offensive, and prompted some of the audience to shout back at her."
xxx/ellauri125.html on line 793: In January 1995, Love was arrested in Melbourne for disrupting a Qantas flight after getting into an argument with a stewardess.[163] On July 4, 1995, at the Lollapalooza Festival in George, Washington, Love threw a lit cigarette at musician Kathleen Hanna before punching her in the face, alleging that Hanna had made a joke about her pleaded guilty to an assault charge and was sentenced to anger management classed. In November 1995, two male teenagers sued Love for allegedly punching them during a Hole concert in Orlando, Florida in March 1995. The judge dismissed the case on grounds that the teens "weren't exposed to any greater amount of violence than could reasonably be expected at an alternative rock concert". Love later said she had little memory of 1994–1995, as she had been using large quantities of heroin and Rohypnol at the time. Mullakin on noista vuosista hämärähköt muistot, paizi että muutettiin Ilmattarentielle.
xxx/ellauri125.html on line 795: After Hole's world tour concluded in 1996, Love made a return to acting, first in small roles in the Jean-Michel Basquiat biopic Basquiat and the drama Feeling Minnesota (1996), and then a starring role as Larry Flynt's wife Althea in Miloš Forman's critically acclaimed 1996 film The People vs. Larry Flynt. Love went through rehabilitation and quit using heroin at the insistence of Forman; she was ordered to take multiple urine tests under the supervision of Columbia Pictures while filming, and passed all of them. Despite Columbia Pictures' initial reluctance to hire Love due to her troubled past, her performance received acclaim, earning a Golden Globe nomination for Best Actress, and a New York Film Critics Circle Award for Best Supporting Actress. Critic Roger Ebert called her work in the film "quite a performance; Love proves she is not a rock star pretending to act, but a true actress."
xxx/ellauri125.html on line 797: Love attracted media attention in May 1998 after punching journalist Belissa Cohen at a party; the suit was settled out of court for an undisclosed sum.
xxx/ellauri125.html on line 800: Hole toured with Marilyn Manson on the Beautiful Monsters Tour in 1999, but dropped out after nine performances; Love and Manson disagreed over production costs, and Hole was forced to open for Manson under an agreement with Interscope Records. Hole resumed touring with Imperial Teen. Love later said Hole also abandoned the tour due to Manson and Korn's (whom they also toured with in Australia) sexualized treatment of teenage female audience members.
xxx/ellauri125.html on line 803: In 1999, Love was awarded an Orville H. Gibson award for Best Female Rock Guitarist. During this time, she starred opposite Jim Carrey as his partner Lynne Margulies in the Andy Kaufman biopic Man on the Moon (1999), followed by a role as William S. Burroughs's wife Joan Vollmer in Beat (2000) alongside Kiefer Sutherland. Love was cast as the lead in John Carpenter's sci-fi horror film Ghosts of Mars, but backed out after injuring her foot. She sued the ex-wife of her then-boyfriend, James Barber, whom Love alleged had caused the injury by running over her foot with her Volvo.
xxx/ellauri125.html on line 807: Grohl and Novoselic sued Love, calling her "irrational, mercurial, self-centered, unmanageable, inconsistent and unpredictable". In February 2003, Love was arrested at Heathrow Airport for disrupting a flight and was banned from Virgin Airlines. In October, she was arrested in Los Angeles after breaking several windows of her producer and then-boyfriend James Barber's home, and was charged with being under the influence of a controlled substance; the ordeal resulted in her temporarily losing custody of her daughter.
xxx/ellauri125.html on line 809: Amy Phillips of The Village Voice wrote: "Love is willing to act out the dream of every teenage brat who ever wanted to have a glamorous, high-profile hissyfit [= temper tantrum], and she turns those egocentric nervous breakdowns into art. Sure, the art becomes less compelling when you've been pulling the same stunts for a decade. But, honestly, is there anybody out there who fucks up better?". The album sold fewer than 100,000 copies. Love later expressed regret over the record, blaming her drug problems at the time. Shortly after it was released, she told Kurt Loder on TRL: "I cannot exist as a solo artist. It's a joke."
xxx/ellauri126.html on line 307: Chopra studied medicine in India before emigrating in 1970 to the United States, where he completed a residency in internal medicine and a fellowship in endocrinology. As a licensed physician, in 1980 he became chief of staff at the New England Memorial Hospital (NEMH). In 1985, he met Maharishi Mahesh Yogi and became involved in the Transcendental Meditation (TM) movement. Shortly thereafter he resigned his position at NEMH to establish the Maharishi Ayurveda Health Center. In 1993, Chopra gained a following after he was interviewed about his books on The Oprah Winfrey Show. He then left the TM movement to become the executive director of Sharp HealthCare's Center for Mind-Body Medicine. In 1996, he co-founded the Chopra Center for Wellbeing.
xxx/ellauri126.html on line 309: Chopra believes that a person may attain "perfect health", a condition "that is free from disease, that never feels pain", and "that cannot age or die". Seeing the human body as undergirded by a "quantum mechanical body" composed not of matter but of energy and information, he believes that "human aging is fluid and changeable; it can speed up, slow down, stop for a time, and even reverse itself," as determined by one's state of mind. He claims that his practices can also treat chronic disease.
xxx/ellauri126.html on line 311: The ideas Chopra promotes have regularly been criticized by medical and scientific professionals as pseudoscience. The criticism has been described as ranging "from the dismissive to...damning". Philosopher Robert Carroll writes that Chopra, to justify his teachings, attempts to integrate Ayurveda with quantum mechanics. Chopra says that what he calls "quantum healing" cures any manner of ailments, including cancer, through effects that he claims are literally based on the same principles as quantum mechanics. This has led physicists to object to his use of the term "quantum" in reference to medical conditions and the human body. Evolutionary biologist Richard Dawkins has said that Chopra uses "quantum jargon as plausible-sounding hocus pocus". Chopra's treatments generally elicit nothing but a placebo response and have drawn criticism that the unwarranted claims made for them may raise "false hope" and lure sick people away from legitimate medical treatments.
xxx/ellauri126.html on line 375: Narsistin myönteiseen ja uhrin mielistelevään puheeseen ei voi milloinkaan luottaa. He voivat ihastella ja kehua henkilöä, josta ovat juuri puhuneet pahaa hänen selkänsä takana, tai ylisetää häntä suorassa kontaktissa mutta seuraavassa hetkessä jo moittia ulkopuolisille. Silloin hän oivaltaa, että narsisti rakastaa ja vihaa häntä samaan aikaan. Vihaava rakkaus, rakastava viha, tää oxymoron esiintyy jo mulla albumissa 15 et passim. Sitä esiintyy myöes paljon Vaakun ja Tarmon aforistisissa töräyxissä albumissa 128.
xxx/ellauri126.html on line 481: The Mind & Life Institute is a US-registered, not-for-profit 501(c)(3) organization founded in 1991 to establish the field of contemplative sciences. Based in Charlottesville, Va., the institute “brings science and contemplative wisdom together to better understand the mind and create positive change in the world." Over three decades, Mind & Life has played a key role in the mindfulness meditation movement by funding research projects and think tanks, and by convening conferences and dialogues with the Dalai Lama. Since 2020, Mind & Life's grant-making events and digital programs have sought to nurture personal wellbeing, build more compassionate communities, and strengthen the human-earth connection. And fatten the monks' bank accounts. 1 to lama, 2 to me.
xxx/ellauri126.html on line 539: Someone very insecure about who they are that they must at all times appear to be 'edgy' with shock value in order to stay relevant. This often means someone who thinks excessive violence and guns are cool, plays way too much GTA and goes out of their way to be an annoying hipster douchebag, often excusing their pretty disgusting selfish behaviour and toxic conceited attitudes by quoting "Beyond Good and Evil" by Neitzsche. They will also find other Edgelords to create cliques with in order to maintain their comfortable Groupthink dynamics and will malign those who do not share their miserable hipster world view.
xxx/ellauri126.html on line 650: Ex-narsisti ei vertaa izeänsä muihin, se vaan on. Ich bin nur. Spare a penny for an ex leper?
xxx/ellauri126.html on line 669: Keski-ikäinen miekkonen kuvaa tapahtunutta muutosta. Ennen se pisti kamat pussiin äkkiä ihan sumussa. Nyttemmin (uudella partnerilla kyllä) se nussii vaikka 3 tuntia ja kazoo silmiin samalla. Jälkeenpäin se saattaa vielä hymyillä tuntemattomille vastoin japanilaisten aforistien ohjeita. Mikä parannus mindfulnessin ansiosta!
xxx/ellauri126.html on line 681: Eiku hei tää loppupuolen luku riskeistä taitaakin koskea kuolemaa. Narsisti pelkää sitä, kurjuus on sen kumppani. Kristina-täti taitaa olla sellainen. Onnellisuus vaatii suurta rohkeutta, onnettomuus ei. No pain, no gain. Fortes fortuna adiuvat. Ei se pelaa joka pelkää. Rohkea rotan syö, uhkarohkea kouluruuan. Jne jne.
xxx/ellauri127.html on line 51: Joyce Kilmer Memorial Forest is an approximately 3,800-acre tract of publicly owned virgin forest in Graham County, North Carolina, named in memory of poet Joyce Kilmer (1886–1918), best known for his poem "Trees". Kilmer is most remembered for "Trees", which has been the subject of frequent parodies and references in popular culture. Kilmer's work is often disparaged by critics and dismissed by scholars as being too simple and overly sentimental, and that his style was far too traditional and even archaic.
xxx/ellauri127.html on line 53: "Trees" is frequently included in poetry anthologies and has been set to music several times—including a popular rendition by Oscar Rasbach, performed by singers Nelson Eddy, Robert Merrill, and Paul Robeson.
xxx/ellauri127.html on line 54: Rasbach's song appeared on popular network television shows, including All in the Family, performed by the puppets Wayne and Wanda in The Muppet Show,
xxx/ellauri127.html on line 56: In episode 113, it is sung by Wayne and Wanda, who are interrupted when a tree falls on Wayne.In episode 401, Miss Piggy sings "Trees" for the UK Spot, and is heckled by the tree.
xxx/ellauri127.html on line 60: However, Kilmer's eldest son, Kenton, declares that the poem does not apply to any one tree—that it could apply equally to any. "Trees" was written in an upstairs bedroom at the family's home in Mahwah, New Jersey, that "looked out down a hill, on our well-wooded lawn". Kenton Kilmer stated that while his father was "widely known for his affection for trees, his affection was certainly not sentimental—the most distinguished feature of Kilmer's property was a colossal woodpile outside his home". The house stood in the middle of a forest and what lawn it possessed was obtained only after Kilmer had spent months of weekend toil in chopping down trees, pulling up stumps, and splitting logs. Kilmer's neighbors had difficulty in believing that a man who could do that could also be a poet.
xxx/ellauri127.html on line 116: There are currently five scholarly journals devoted to Nabokov studies. His allusive style and trilingual (English, French, Russian) wordplay are catnip for academics, who endlessly parse challenging texts like “Pale Fire” — a novel in verse, followed by obscurantist commentary — finding new apercus tailor-made for small-journal publication. Nabokov’s apotheosis in academe is quite ironical, because he and his close friend, the literary critic Edmund Wilson, shared an icy disdain for the ivory tower. They viewed universities as ATMs, handy because there were so many of them, and because they were flush with cash. Nabokov, who arrived in the United States penniless in 1940, had to rely on teaching assignments at Wellesley and Cornell to feed his family for 15 years. The moment “Lolita” made him financially independent, he fled Cornell for Switzerland and never set foot in a classroom again.
xxx/ellauri127.html on line 126: Rebecca Solnit, for instance, wrote a cringe-inducing and hilarious essay, “Men Explain Lolita to Me,” including these lines: “A nice liberal man came along and explained to me this book was actually an allegory as though I hadn’t thought of that yet. It is, and it’s also a novel about a big old guy violating a spindly child over and over and over. Then she weeps.”
xxx/ellauri127.html on line 131: The constant accrual of money and fame reinforced his certainty of his own genius, which he was never shy about proclaiming. “I think like a genius” are the first five words of his 1973 collection of interviews and essay, “Strong Opinions.”
xxx/ellauri127.html on line 132: Dostoyevsky, Nabokov told anyone who would listen, was “a third-rate writer and his fame is incomprehensible.” He called Henry James “that pale porpoise.” Philip Roth? “Farcical.” Norman Mailer? “I detest everything that he stands for.” T. S. Eliot and Thomas Mann were “fakes.” When his friend Wilson suggested that he include Jane Austen in his Cornell survey course on European literature, Nabokov responded, “I dislike Jane [Austen] and am prejudiced, in fact, against all women writers.” Leo Tolstoy and Nikolai Gogol: da. Everybody else: nyet.
xxx/ellauri127.html on line 134: Nabokov’s attacks on his fellow Russian novelist Boris Pasternak were anything but amusing. The moment that Pasternak won the Nobel Prize for “Doctor Zhivago” in 1958, Nabokov waged a bitter, personal campaign against Pasternak, a nonstop stream of vitriol.
xxx/ellauri127.html on line 140: This chapter gives a brief history of the émigré travelogue in and about America from Alexis de Tocqueville to Simone de Beauvoir, by way of introducing the four authors studied in this book: Vladimir Nabokov, Robert Frank, Alfred Hitchcock and Wim Wenders. Elsa Court argues that the outsider’s perspective has shaped representations of modern America through restless mobility, drawing a portrait of the modern highway shaped by the needs and cravings of the motorist. In the context of mobilities studies’ recent embrace of the humanities, Court makes an important case for the re-examination of the fixed places designed to facilitate motion—motel, gasoline station, roadside restaurant, as well as signage and memorials—and the roadside’s redesignation from so-called non-place to modern American topos.
xxx/ellauri127.html on line 228: for-world-hunger.webp?s=1024x1024&w=gi&k=20&c=G4ERL1yAkJEMDVgd2zRhK4xE5Ng1UftT-AWahbvQZ-4=" height="300px" />
xxx/ellauri127.html on line 238: Nabokov, as he admitted it, had hidden a riddle-game left for the benefit of the deserving reader. Lolita’s riddle.
xxx/ellauri127.html on line 241: Lewis Carroll (January 27, 1832 – January 14, 1898), whose real name was Charles Lutwidge Dodgson – etymologically, « Lewis » is related to « Lutwidge » and « Carroll » to « Charles » – was a young mathematical lecturer at Christ Church college in Oxford.
xxx/ellauri127.html on line 242: He soon met the family of the new dean, Henry Liddell (1811–1898) who was married to Lorina Reeve (1825-1910). It was the beginning of a long relationship with the Liddell family. It is precisely on April 25, 1856 that he saw for the first time Alice Pleasance Liddell (May 4, 1852 – November 16, 1934), that would become his favorite Liddell girl. He was quite fond of photography and he often photographed the three Liddell sisters (among the many photographs he took in his life, there is a particularly important number of little girls). He also went several times on a boat trip on the Thames with the girls to pick-nick, on which occasion he would tell a story, generally improvised to amuse the girls.
xxx/ellauri127.html on line 247: The relationship with the Liddell family stopped suddenly in 1863. Jotain nähtävästi ilmeni. In the year 1880, the reverend Dodgson, up to then a fervent amateur of photography suddenly forgot his passion. 1880 is the year Alice Liddell married and became Mrs Hargreaves. In 1881, he left Oxford and went in a girl’s school to teach logics. He saw Alice Liddell for the last time on November 1, 1888.
xxx/ellauri127.html on line 248: Lewis Carroll died of pneumonia in January 14, 1898, in a house, located in Guildford on castle hill, that he rented since 1868, the Chestnuts.
xxx/ellauri127.html on line 254: The mention (p.289 TAL) of the case abduction and rape of the 11 years old Florence Sally Horner by a 50 years old man. In 1948, the 11-year-old Horner stole a 5-cent notebook from a store in Camden, New Jersey. Frank La Salle, a 50-year-old mechanic, caught her stealing, told her that he was an FBI agent, and threatened to send her to « a place for girls like you« . Then he abducted the girl and spent 21 months traveling with her over different American states and raping her. Florence Horner died in a car accident (p.288 TAL, « a routine highway accident«) near Woodbine, New Jersey, in 1952. It seems clear that the case inspired partly « Lolita » (even though this theme existed long before in Nabokov’s works (see for instance his 1939 work « Volshebnik » (i.e. « The Enchanter« ))).
xxx/ellauri127.html on line 274: forum-schwanthalerhhe-zec.de/wp-content/uploads/sites/5/2019/02/181009_Nymphe_Anif_bear_72dpi_farbe-850x1213.png" height="200px" />
xxx/ellauri127.html on line 280: The female figure in the Starbucks logo has been likened to a Melusine. Notice the fork innovation in the tail. In Czech the word meluzína refers to wailing wind, usually in the chimney. This is a reference to the wailing Melusine looking forward to having children.
xxx/ellauri127.html on line 282: The most famous literary version of Melusine tales, that of Jean d'Arras, compiled about 1382–1394, was worked into a collection of "spinning yarns" as told by ladies at their spinning coudrette (coulrette (in French)). He wrote The Romans of Partenay or of Lusignen: Otherwise known as the Tale of Melusine, giving source and historical notes, dates and background of the story. Another version, Chronique de la princesse (Chronicle of the Princess). tells how in the time of the Crusades, Elynas, the King of Albany (an old name for Scotland or Alba), went hunting one day and came across a beautiful lady in the forest. She was Pressyne, mother of Melusine. He persuaded her to marry him but she agreed, only on the promise—for there is often a hard and fatal condition attached to any pairing of fay and mortal—that he must not enter her chamber when she birthed or bathed her children. She gave birth to triplets. When he violated this taboo, Pressyne left the kingdom, together with her three daughters, and traveled to the lost Isle of Avalon.
xxx/ellauri127.html on line 284: The three girls (Liddellin tytöt!) —Melusine, Melior, and Palatyne—grew up in Avalon. On their fifteenth birthday, Melusine, the eldest, asked why they had been taken to Avalon. Upon hearing of their father's broken promise, Melusine sought revenge. She and her sisters captured Elynas and locked him, with his riches, in a mountain. Pressyne became enraged when she learned what the girls had done, and punished them for their disrespect to their father. Melusine was condemned to take the form of a serpent from the waist down every Saturday. In other stories, she takes on the form of a mermaid.
xxx/ellauri127.html on line 286: Raymond of Poitou came across Melusine in a forest of Coulombiers in Poitou in France, and proposed marriage. Just as her mother had done, she laid a condition: that he must never enter her chamber on a Saturday. He broke the promise and saw her in the form of a part-woman, part-serpent, but she forgave him. When, during a disagreement, he called her a "serpent" in front of his court, she assumed the form of a dragon, provided him with two magic rings, and flew off, never to return.
xxx/ellauri127.html on line 295: Gene Stratton-Porter (August 17, 1863 – December 6, 1924), born Geneva Grace Stratton, was a Wabash County, Indiana, native who became a self-trained American author, nature photographer, and naturalist. In 1917 Stratton-Porter used her position and influence as a popular, well-known author to urge legislative support for the conservation of Limberlost Swamp and other wetlands in the state of Indiana. She was also a silent film-era producer who founded her own production company, Gene Stratton Porter Productions, in 1924.
xxx/ellauri127.html on line 297: Stratton-Porter wrote several best-selling novels in addition to columns for national magazines, such as McCall's and Good Housekeeping, among others. Her novels have been translated into more than twenty languages, including Braille, and at their peak in the 1910s attracted an estimated 50 million readers. Eight of her novels, including A Girl of the Limberlost, were adapted into moving pictures. Stratton-Porter was also the subject of a one-woman play, A Song of the Wilderness. Two of her former homes in Indiana are state historic sites, the Limberlost State Historical Site in Geneva and the Gene Stratton-Porter State Historic Site on Sylvan Lake, near Rome City, Indiana.
xxx/ellauri127.html on line 375: Just a quick walk through those 7 unsurprising outward qualities before continuing: 1) Face 2) Mouth 3) Boobs 4) Waist 5) Hips 6) Butt 7) Cunt. Wait, there's more come to think of it: 8) Thighs 9) Legs 10) Hair 11) Pubic hair 12) Cleavage 13) Hands 14) Skin 15) Teeth 16) Smile 17) Laugh 18) Voice ... Longum est omnia enumerari. Sorry, but we gotta move on.
xxx/ellauri127.html on line 382:
Men prefer honest women, particularly for long-term relationships.
xxx/ellauri127.html on line 386:
Men preferred women who had positive personality traits like openness, kindness, and forwardness.
xxx/ellauri127.html on line 408: Guys like a girl that makes an effort to listen to him.
xxx/ellauri127.html on line 484: In 1996, two years before the main action of the novel, Silk is accused of racism by two African-American students over his use of the word spooks, using the term as he wonders aloud over their having missed all his classes for the first five weeks of the semester ("Does anyone know these people? Do they exist or are they spooks?" - he has never seen these students, and has no idea they are African-American) rather than in the racially derogatory sense. The uproar leads to Silk's resignation. Soon after, his wife Iris dies of a stroke, which Silk feels is caused by the stress of his being forced out of the college.
xxx/ellauri127.html on line 504: 13. Nathan interprets Coleman’s choosing to reject his past and create a new identity for himself as “the drama that underlies America’s story, the high drama that is upping and leaving—and the energy and cruelty that rapturous drive demands,” whereas Walter thinks of his brother as a “calculating liar,” a “heartless son,” and a “traitor to his race” [p. 342]. Which of these views seems closer to the truth? Are they both legitimate? What is Ernestine’s position?
xxx/ellauri127.html on line 517: He helps Lorenzo abduct Jessica, which almost makes him late for the departure to Belmont. He falls in love with Nerissa, Portia’s lady-in-waiting, who agrees to marry him on condition that Bassanio succeeds in the task of the caskets. He has no compunction about admitting to the mercenary nature of Bassanio’s choice of bride.
xxx/ellauri127.html on line 556: And here were forests ancient as the hills, Ja pöheikköjä aivan iki-iäkkäitä,
xxx/ellauri127.html on line 563: By woman wailing for her demon-lover! Tai joku nainen demonimiestä ulissut!
xxx/ellauri127.html on line 566: A mighty fountain momently was forced: Valtava lähde aika ajoin luiskahti,
xxx/ellauri127.html on line 614: Samuel Taylor Coleridge is the premier poet-critic of modern English tradition, distinguished for the scope and influence of his thinking about literature rather than for his innovative verse. Active in the wake of the French Revolution as a dissenting pamphleteer and lay preacher, he...
xxx/ellauri127.html on line 622: On awakening he appeared to himself to have a distinct recollection of the whole, and taking his pen, ink, and paper, instantly and eagerly wrote down the lines that are here preserved. At this moment he was unfortunately called out by a person on business from Porlock, and detained by him above an hour, and on his return to his room, found, to his no small surprise and mortification, that though he still retained some vague and dim recollection of the general purport of the vision, yet, with the exception of some eight or ten scattered lines and images, all the rest had passed away like the images on the surface of a stream into which a stone has been cast, but, alas! without the after restoration of the latter!
xxx/ellauri127.html on line 627: If the Porlock interruption was a fiction, it would parallel the famous "letter from a friend" that interrupts Chapter XIII of Coleridge's Biographia Literaria just as he was beginning a 100-page exposition of the nature of the imagination. It was admitted much later that the "friend" was the author himself. In that case, the invented letter solved the problem that Coleridge found little receptiveness for his philosophy in the England of that time.
xxx/ellauri127.html on line 634: Near the end of Nabakov's Lolita, an older but humbler Humbert Humbert, miserably remorseful for "depriving Lolita of her childhood", all the while fucking her like a mini size silicone doll, quotes a (fictitious) "old poet":
xxx/ellauri127.html on line 645: Klein’s insistence on viewing aggression as an important force in its own right when analyzing children led her into conflict with Freud’s own daughter, Anna Freud, who was one of the other prominent child psychotherapists in continental Europe but who became moved to London in 1938 where Klein had been working for several years. Many controversies arose out of this conflict, and these are often referred to as controversial debates. In reality, the semitic hags were in one another's hairs. Lähde: xxx/ellauri127.html on line 659: About Me: At the age of 17 and a half, I performed his first Hypnosis without taking any course. This would forever mark his life as a physician and his clinical approach to his patients. After graduating in medicine, I practiced hospital medicine.
xxx/ellauri127.html on line 665: For 11 years, I was CONSULTANT for the Pan American Health Organization (PAHO) and UNICEF.
xxx/ellauri127.html on line 667: He was FOUNDING MEMBER and, for 10 years, PRESIDENT of the International Center for Health Research and Advisory Services (CIIAS). I directed and executed projects financed by international organizations, especially by Canada’s Institute Development Research Center (IDRC).
xxx/ellauri127.html on line 680: In almost 20 years of uninteresting work, we have published hundreds of articles and brought quantity medical information to tens of millions of suckers people worldwide, in the hopes that quantity will turn into quality, as Marx predicted.
xxx/ellauri127.html on line 683: Bagration may refer to: . Bagrationi dynasty, Georgian royal dynasty -- see for other members of the dynasty . Prince Pyotr Bagration (1765-1812), Russian general of Georgian royal origin . Operation Bagration, a major offensive operation of the Soviet Army in 1944 named after Pyotr Bagration; Bagrationovskaya, Moscow metro station named after Pyotr Bagration.
xxx/ellauri127.html on line 685: Operation Bagration, June-August 1944. The greatest offensive in world history, it eventually involved 3.5 million men, 7,000 tanks, and 9,000 aircraft. It was an overwhelming Soviet victory and set the stage for the final assault on Nazi Germany.
xxx/ellauri127.html on line 709: Endymion tarkottanee puolisukeltajaa. Kuuhullu astronomi tai sit paimen vaan. Astronomi mainitaan merenneitopätkässsä. Octopussy's garden in the waves. The 4th century Babylonian god of the sea was known as Oannes who was portrayed as a man with a fish tail in place of legs. Oannes would appear out of the ocean every day as a fish-human creature to share his wisdom with the people along the Persian Gulf, then return to the sea at night. There was also Atargatis, a Syrian moon and sea goddess, her story tells us that after causing the death of her mortal lover she fled to the sea and took the form of a woman above the waist and a fish below, for this reason she became known as a mermaid goddess. During medieval times mermaids were considered as matter-of-factly alongside other aquatic animals, such as whales and dolphins. The goddess Venus is sometimes depicted as a mermaid, being born from a giant clam shell.
xxx/ellauri127.html on line 713: Chatterton soon conceived the romance of Thomas Rowley, an imaginary monk of the 15th century, and adopted for himself the pseudonym Thomas Rowley for poetry and history. According to psychoanalyst Louise J. Kaplan, his being fatherless played a great role in his imposturous creation of Rowley. The development of his masculine identity was held back by the fact that he was raised by two women: his mother Sarah and his sister Mary.
xxx/ellauri127.html on line 715: Thomas Rowley (1721–1796) was a famous poet of Vermont, known both as the spokesman for Ethan Allen and dubbed “The Bard of the Green Mountains.” During his lifetime and before the American Revolution, his poetry gained the reputation with the catchphrase of "Setting the Balls on Fire." Rowley's poetry actually focused not only on politics, but also on the pleasantness and rustic nature of pioneer life, with humor and witty observations. For example, in another poetic inventory of his "estate", he sums up that he has virtually nothing, but still he was independent and happy.
xxx/ellauri127.html on line 717: The poem begins with the line "A thing of beauty is a joy for ever". Endymion is written in rhyming couplets in iambic pentameter (also known as heroic couplets). Keats based the poem on the Greek myth of Endymion, the shepherd beloved of the moon goddess Selene. The poem elaborates on the original story and renames Selene "Cynthia" (an alternative name for Artemis). It starts by painting the typical rustic scene of trees, rivers, shepherds, and sheep. The shepherds gather around an altar and pray to Pan, god of shepherd pies and cocks. As the youths sing and dance, the elder men sit by the rivers of Babylon and bleat about what life would be like in the shades of Elysium.
xxx/ellauri127.html on line 721: Book I gives Endymion's account of his dreams and experiences, as related to Peona, which provides the background for the rest of the poem. In Book II, Endymion ventures into the underworld in search of his love. He encounters Adonis and Venus—a pairing of mortal and immortal—apparently foreshadowing a similar destiny for the mortal Endymion and his immortal paramour. Book III reveals Endymion's enduring love, and he begs the Moon not to torment him any longer as he journeys through a watery void on the sea floor. There he meets Glaucus, freeing the god from a thousand years of imprisonment by the witch Circe. Book IV, "And so he groan'd, as one by beauty slain."
xxx/ellauri127.html on line 723: Anyway, Endymion falls in love with a beautiful Indian maiden. Both ride winged black steeds to Mount Olympus where Cynthia awaits, only for Endymion to forsake the goddess for his new, mortal, love. Endymion and the Indian girl return to earth, the latter saying she cannot be his love. He is miserable, 'til quite suddenly he comes upon the Indian maiden again and she reveals that she is in fact Cynthia. She then tells him of how she tried to forget him, to move on, but that in the end, "'There is not one,/ No, no, not one/ But thee.'"
xxx/ellauri127.html on line 728: %This poem is quoted by Monsieur Verdoux in Charlie Chaplin's homo film, before committing a loony murder. "Our feet were soft in flowers...". Hänen viimeisiksi sanoikseen jäävät: ”En olekaan koskaan maistanut rommia!”, kun vankilanjohtaja tarjoaa hänelle viimeistä lasillista ennen giljotiiniin vientiä. Loppukuvaksi jää mielikuva kyynisestä ja mitään katumattomasta miehestä, joka menee kuolemaan koska kaikkien on kuoltava joskus. Se että kuolema tulee mestaamalla ja tuomiona murhista, näyttää olevan hänelle aivan samantekevää.
xxx/ellauri127.html on line 732: line ("A thing of beauty is a joy for ever") is quoted by Mary Poppins in the 1964 Disney movie, while she pulls out a potted plant from her bag. It is also referenced by Willy Wanka in the film Willy Wanka & the Chocolate Factory upon introducing the Wankamobile. https://en.m.wikipedia.org/wiki/List_of_people_claimed_to_be_immortal_in_myth_and_legend xxx/ellauri127.html on line 739: Shall I give you Miss Brawn? She is about my height—with a fine style of countenance of the lengthen'd sort—she wants sentiment in every feature—she manages to make her hair look well—her nostrills are fine—though a little painful—her mouth is bad and good—her Profil is better than her full-face which indeed is not full but pale and thin without showing any bone—Her shape is very graceful and so are her movements—her Arms are good her hands badish—her feet tolerable—she is not seventeen—but she is ignorant—monstrous in her behaviour flying out in all directions, calling people such names—that I was forced lately to make use of the term Minx—this is I think not from any innate vice but from a penchant she has for acting stylishly. I am however tired of such style and shall decline any more of it".
xxx/ellauri127.html on line 743: Endymion received scathing criticism after its release, and Keats himself noted its diffuse and unappealing style. Keats did not regret writing it, as he likened the process to leaping into the ocean to become more acquainted with his surroundings; in a poem to J. A. Hessey, he expressed that "I was never afraid of failure; for I would sooner fail than not be among the greatest." However, he did feel regret in its publishing, saying "it is not without a feeling of regret that I make it public." Not all critics disliked the work. eg. the poet Thomas Hood. Henry Morley said, "The song of Endymion throbs throughout with a noble poet's sense of all that his art means for him. What mechanical defects there are in it may even serve to quicken our sense of the youth and freshness of this voice of aspiration." Meaning: Dig it mon. Endymionin jälkeen Keaz kommentoi sen vastaanottoa seuraavasti.
xxx/ellauri127.html on line 780: Maybe the bar was very dear to him. ‘Mine host's sign-board flew away’ is a rhetoric figure used as a synecdoche. Synecdoche is a poetic device where a part is mentioned to speak for the whole. He says that the ‘sign board flew away’ instead of saying that the tavern had closed (1818). Lähde xxx/ellauri127.html on line 811: I made a garland for her head, Mä tein sen päähän seppeleen,
xxx/ellauri127.html on line 876: To feel for ever its soft fall and swell, Tuntien iäti sen pehmoiset vuorovedet,
xxx/ellauri127.html on line 877: Awake for ever in a sweet unrest, Hereillä aina suloisessa liikkeessä,
xxx/ellauri127.html on line 894: And still more, later flowers for the bees, Syyskukat niin että ne luulee intiaanikesää
xxx/ellauri128.html on line 40: Sysmän Koskueen Salpakierron kierrätyskaupasta löytyi egellä V.A. Koskenniemen Vaeltava viisaus. Lopetetun Alkon edessä oli myytävänä luottokaupalla Hannu Tarmion Elämän viisauden kirja. Maxoinkohan edes egeä. Molemmat WSOY:n julkaisuja. Turmiolan kirja ilmestyi 1990, Vaakun vuonna 1952. Vuosi 1952 oli tärkeä vuosi myös Vladi Nabokoville, kuten Witte totesi (kz. edellinen albumi). Kreikkalaisen sananjohtonsa mukaisesti merkizee aforismi rajoitusta, ja se voitaisiin vaihtaa myös sanaan "määritelmä" (kreikkalaiset eivät kyllä siitä pitäisi). Sitä käytetään usein synonoomisesti (sic) maksiimin kanssa. Kuten raamatussa, näissä kokoelmissa on keskenään ristiriitaisia päähänpistoja. Joku Ebner-Aschenbach nimitti aforismia puuttuvaxi renkaaxi ajatusketjussa. Ryhtyessään toimittamaan tätä antologiaa, jonka ajallinen raja on 2. maailmansota, Vaakku nojasi omaan kotikokoelmaansa. Vaakun töräyxet valmistuivat Hangossa elokuussa 1952.
xxx/ellauri128.html on line 42: Musta kyllä näyttää että useimmat aforismit on joko työllä ja vaivalla muotoiltuja truismeja tai sitten jotain yrityxiä hätkähdyttää porvaria. Eihän noin lyhkäseen textinpätkään voikaan sisältyä paljon paskaakaan. Niiden kirjoittajat ovat oman aikakautensa julkkixia, aika iso osa niin mitättömiä ettei niitä muista enää kukaan. Silti se et niiden nimi mainitaan perässä sulkeissa tekee töräyxistä joteskin erinomaisempia.
xxx/ellauri128.html on line 70:
Odi et amo. Quare id faciam fortasse requiris. Nescio sed fieri sentio et excrucior.
Korva ja pää kyllästyvät saman hokemiseen, muttei sydän.
Nicolas Chamfort
M
FUCK!
xxx/ellauri128.html on line 116: Jakob Bosshart (* 7. August 1862 im Weiler Stürzikon, Gemeinde Oberembrach, Kanton Zürich; † 18. Februar 1924 in Clavadel, Gemeinde Davos) war ein Schweizer Lehrer und Schriftsteller. Jakob Bosshart war, wie er schrieb, der Sohn «geplagter, aber aufstrebender Bauersleute». Er wuchs auf einem einsamen Hof zwischen dem Töss- und dem Glattal im Zürcher Unterland auf. Nach dem Besuch der Sekundarschule absolvierte er von 1882 bis 1885 das Lehrerbildungsseminar in Küsnacht und wurde für kurze Zeit Lehrer in Deutschland. 1915 musste er aufgrund einer fortgeschrittenen Tuberkulose in ein Sanatorium im Hochtal von Clavadel bei Davos überführt werden, wo er 1924 starb.
xxx/ellauri128.html on line 120: Sébastien-Roch Nicolas de Chamfort (6. huhtikuuta 1741 – 13. huhtikuuta 1794) oli aforismeistaan tunnettu ranskalainen kirjailija. Hän istui Ranskan akatemiassa (6. tuoli) vuodesta 1781 itsemurhaansa 1794.
xxx/ellauri128.html on line 121: Chamfort palveli ensin innokkaasti Ranskan vallankumousta, työskenteli Emmanuel-Joseph Sieyès’n ja Mirabeaun kanssa, joutui sittemmin vankeuteen ja kuoli itsemurhayrityksen seurauksista. Chamfort oli kuuluisa henkevästä ja sukkelasta puhetavastaan, hän oli muuten sairaalloisen tunteikas, ylpeä ja kyyninen ihmisvihaaja. Ylen eroottisella elämällään − hän rakasti samalla kertaa neljää ylhäistä naista − hän tärveli terveytensä ja oli jo 40-vuotiaana ruumiillisesti ja henkisesti elähtänyt. Vuonna 1781 hän tuli Ranskan akatemian jäseneksi. Chamfortin teoksista murhenäytelmä Mustapha et Zéangir (1777) on täynnä liikuttavia kohtia, mutta muuten keskinkertainen. Hänen muista teoksistaan on mainittava hänen kuolemansa jälkeen ilmestynyt Pensées, maximes, anecdotes, dialogues (1803). Hänen teoksensa julkaisi Pierre-Louis Ginguené (1795, 4 nidettä) ja Pierre René Auguis (1824−1825, 5 nidettä).
xxx/ellauri128.html on line 125: Benjamin Disraeli, 1st Earl of Beaconsfield KG PC FRS (21 December 1804 – 19 April 1881) was a British statesman and Conservative politician who twice served as Prime Minister of the United Kingdom. He played a central role in the creation of the modern Conservative Party, defining its policies and its broad outreach. Disraeli is remembered for his influential voice in world affairs, his political battles with the Liberal Party leader William Ewart Gladstone, and his one-nation conservatism or "Tory democracy". He made the Conservatives the party most identified with the glory and power of the British Empire. He is the only British prime minister to have been of Jewish birth. He was also a novelist, publishing works of fiction even as prime minister.
xxx/ellauri128.html on line 128: He maintained a close friendship with Queen Victoria, who in 1876 elevated him to Earl of Beaconsfield. Disraeli´s second term was dominated by the Eastern Question—the slow decay of the Ottoman Empire and the desire of other European powers, such as Russia, to gain at its expense. Disraeli arranged for the British to purchase a major interest in the Suez Canal Company in Egypt. In 1878, faced with Russian victories against the Ottomans, he worked at the Congress of Berlin to obtain peace in the Balkans at terms favourable to Britain and unfavourable to Russia, its longstanding enemy. This diplomatic victory over Russia established Disraeli as one of Europe´s leading statesmen.
xxx/ellauri128.html on line 130: World events thereafter moved against the Conservatives. Controversial wars in Afghanistan and South Africa undermined his public support. He angered British farmers by refusing to reinstitute the Corn Laws in response to poor harvests and cheap imported grain. With Gladstone conducting a massive speaking campaign, his Liberals defeated Disraeli´s Conservatives at the 1880 general election. In his final months, Disraeli led the Conservatives in Opposition. He had written novels throughout his career, beginning in 1826, and he published his last completed novel, Endymion, shortly before he died at the age of 76. Russell pelkäsi pienenä Gladstonen setää.
xxx/ellauri128.html on line 137: Duclos devint en 1755 secrétaire perpétuel de l'Académie française. Dans cette fonction, il se montra très actif et rendit de nombreux services à cette compagnie, prenant une grande part à l’édition de 1762 du Dictionnaire, dont il écrivit la préface, et faisant substituer aux lieux communs de morale qui formaient les sujets du prix d’éloquence des éloges des grands hommes (1755).
xxx/ellauri128.html on line 142: John Fletcher (1579–1625) was a Jacobean playwright. Following William Shakespeare as house playwright for the King's Men, he was among the most prolific and influential dramatists of his day; during his lifetime and in the early Restoration, his fame rivalled Shakespeare's. He collaborated on writing plays with Francis Beaumont, and also with Shakespeare on two plays.
xxx/ellauri128.html on line 153: Walter "Savage" Landor (1775–1864) oli englantilainen kirjailija. Hän oli niin kiivasluontoinen että hänet erotettiin sekä Rugbyn koulusta että myöhemmin Oxfordin yliopistosta. Hän siirtyi Lontooseen, missä hän julkaisi englannin ja latinan kielellä ensimmäiset runoelmansa. Landorin ensimmäinen laajahko runoteos oli Gebir (1798). Tässä, kuten Landorin myöhemmissäkin runoissa, huomaa järvikoulun ja varsinkin Byronin ällöömän Robert Southeyn vaikutusta. Landorin draamat Count Julian (1811), Andrea of Hungary ja Giovanni of Naples (1839) eivät menestyneet näyttämöllä, ne olivatkin aivan paskoja. Landor eli ahtaissa taloudellisissa oloissa enimmäkseen Walesissa vuoteen 1805, jolloin hän isänsä kuoltua peri kokonaisen omaisuuden. Hän lähti 1808 Espanjaan taistelemaan ranskalaisia vastaan, värväsi omilla varoillaan soturijoukon ja joutui siksi taas taloudelliseen ahdinkoon. Hän siirtyi 1815 Italiaan, missä hän asui 20 vuotta, loppuiällään taloudellisten huolien rasittamana, joihin hän ilman Robert Browningin apua olisi sortunut. Samoin kuin lordi Byron ja Leigh Hunt, myös Landor oli intohimoinen vapauden (= britti-imperialismin) rakastaja, ja vapauden asialle hän oli valmis uhraamaan omaisuutensa. Landorin pääteos on Imaginary conversations of imaginary literary men and statesmen, jonka kaksi edellistä osaa ilmestyivät 1824 ja kolme jälkimmäistä 1829. Teos on täynnä tekosyvällisiä ajatuksia esitettynä kauniilla, dramaattisesti voimakkaalla, joskaan ei aina helposti tajuttavalla proosatyylillä. Eeva Kilpi on suomentanut osittain runon "On his seventy-fifth birthday" julkaisuun Tätä runoa en unohda. Pertti Niemisen suomentama runo "En käynyt kiistaan, hillizin izeni" on julkaistu kokoelmassa Kuu kultainen terälehti.
xxx/ellauri128.html on line 175: Malja nuoruudelle: runoja ja aforismeja huorille, toim. Ismo Loivamaa, WSOY 1991 ISBN 951-0-16975-7
xxx/ellauri128.html on line 201: Ausschlaggebend war die Vereinigung von Menschen unterschiedlicher Stände und Berufe, religiöser oder politischer Orientierung zu Gesprächen: Dichter, Naturforscher, Politiker, Schauspieler/-innen, Aristokraten und Reisende kamen zusammen. Die Nähe des Theaters, der Börse und der Französischen Gemeinde sorgte für Vielfalt. Mitunter wurde, wie im Elternhaus der Henriette Solmar (einer Cousine Rahel Varnhagens), mit Rücksicht auf Besucher aus fremden Ländern französisch gesprochen. Berühmte Gäste in dieser ersten Phase waren Jean Paul, Ludwig Tieck, Friedrich von Gentz, Ernst von Pfuel, Friedrich Schlegel, Wilhelm und Alexander von Humboldt, Friedrich de la Motte Fouqué, Prinz Louis Ferdinand und dessen Geliebte Pauline Wiesel. Allerdings gibt es nur wenige zeitgenössische Quellen und gar keine zeitgenössischen Bilder dieser Geselligkeiten. Es wurden nicht nur Prominente eingeladen, sondern auch viele Personen, die kaum Spuren hinterlassen haben. Fanny Lewald (die Rahel Varnhagen nicht mehr kennengelernt hat) gibt allerdings zu bedenken: „Man hört die Namen Humboldt, Rahel Levin, Schleiermacher, Varnhagen und Schlegel, und denkt an das, was sie geworden, und vergißt, daß die Humboldt’s ihrer Zeit nur zwei junge Edelleute, daß Rahel Levin ein lebhaftes Judenmädchen, Schleiermacher ein unbekannter Geistlicher, Varnhagen ein junger Praktikant der Medizin, die Schlegel ein paar ziemlich leichtsinnige junge Journalisten gewesen sind“.
xxx/ellauri128.html on line 221: Maallinen vaelluxemme kehdosta hautaan ajatuxin, aforismein, sananparsin, säkein, herjoin ja huulin. 5299 vanhaa ja uutta oivallusta - hakemistot mm. puheenpitäjille ja toivottomille. Tarmon turaus on Vaakun tiilen päivitys sodan jälkeen esiin pullahtaneelle keskiluokkaisemmalle keskiluokalle.
xxx/ellauri128.html on line 397: Helen May Rowland (/ˈroʊlənd/; 1875–1950) was an American journalist and humorist. For many years she wrote a column in the New York World called "Reflections of a Bachelor Girl". Many of her pithy insights from these columns were published in book form, including Reflections of a Bachelor Girl (1909), The Rubáiyát of a Bachelor (1915), and A Guide to Men (1922).
xxx/ellauri128.html on line 412: Yhdysvalloissa maallikkoanalyysiin suhtauduttiin erityisen kielteisesti, ja Reikin analyysitoiminta kohtasi jälleen vaikeuksia ja oikeusjuttuja. Hän perusti New Yorkiin uuden psykoanalyyttisen yhdistyksen National Psychological Association for Psychoanalysis, jossa analyytikkokoulutusta tarjottiin myös ei-lääkäreille. Hän julkaisi Yhdysvalloissa englanniksi kirjoja ja artikkeleita muun muassa rakkauden ja seksuaalisuhteiden psykologiasta, sadomasokismista, kirjallisuuden- ja musiikintutkimuksesta sekä psykoanalyysin metodologiasta. Lääkäripsykoanalyytiköt puolustivat raivoisasti reviiriä. Montakohan peräkkäistä varvia Theodor kykeni?
xxx/ellauri128.html on line 422: Edgar Zodaig Friedenberg (March 18, 1921 – June 1, 2000) was an American scholar of education and gender studies best known for The Vanishing Adolescent (1959) and Coming of Age in America (1965). The latter was a finalist for the 1966 National Book Award for Nonfiction.
xxx/ellauri128.html on line 429: Marya Mannes, in full Maria von Heimburg Mannes, (born Nov. 14, 1904, New York, N.Y., U.S.—died Sept. 13, 1990, San Francisco, Calif.), American writer and critic, known for her caustic but insightful observations of American life.. Mannes was the daughter of Clara Damrosch Mannes and David Mannes, both distinguished musicians. She was educated privately and benefited from the cultural ...
xxx/ellauri128.html on line 438: Jennie Lee (born Virginia Lee Hicks, October 23, 1928 – March 24, 1990) was an American stripper, burlesque entertainer, pin-up model, Union activist, and a minor role movie actress, who performed several striptease acts in nightclubs during the 1950s and 1960s. She was also known as "the Bazoom Girl", "the Burlesque Version of Jayne Mansfield", and "Miss 44 and Plenty More".
xxx/ellauri128.html on line 442: Douglas Francis Jerrold (Scarborough 3 August 1893 - 1964) was a British journalist and publisher. As editor of The English Review from 1931 to 1935, he was a vocal supporter of fascism in Italy and of Francoist Spain.He was personally involved in the events of July 1936 when two British intelligence agents piloted an aircraft from the Canary Islands to Spanish Morocco, taking General ... Jerrold´s figure was small and spare, and in later years bowed almost to deformity. His features were strongly marked and expressive, from the thin humorous lips to the keen blue eyes, gleaming from beneath the shaggy eyebrows. He was brisk and active, with the careless bluffness of a sailor. Briljantti vittupää.
xxx/ellauri128.html on line 447: Christopher Morley (5 May 1890 – 28 March 1957) was an American journalist, novelist, essayist and poet. He also produced stage productions for a few years and gave college lectures.
xxx/ellauri128.html on line 452: Eva Seeberg (født 28. april 1931 i Oslo, død 12. januar 2019 i Sigtuna, Sverige) var en norsk romanforfatter og filmmanusforfatter. Hun utga et titalls romaner og en rekke filmmanus.
xxx/ellauri128.html on line 453: Hun flyttet til Sverige i 1958 og var gift med forfatteren Tore Zetterholm fra 1969 til 1985. I Sverige var hun manusforfatter på filmene Det är hos mig han har varit (1963), Vaxdockan (1962), Lita på mej, älskling! (1961), Får jag låna din fru? (1959) og Du är mitt äventyr (1958).
xxx/ellauri128.html on line 459: Wystan Hugh Auden (/ˈwɪstən ˈhjuː ˈɔːdən/ 21 February 1907 – 29 September 1973) was an Anglo-American poet. Auden´s poetry was noted for its stylistic and technical achievement, its engagement with politics, morals, love, and religion, and its variety in tone, form, and content. Some of his best known poems are about love, such as "Funeral Blues"; on political and social themes, such as "September 1, 1939" and "The Shield of Achilles"; on cultural and psychological themes, such as The Age of Anxiety; and on religious themes such as "For the Time Being" and "Horae Canonicae".
xxx/ellauri128.html on line 460: He was born in York and grew up in and near Birmingham in a professional middle-class family. He attended English independent (or public) schools and studied English at Christ Church, Oxford. After a few months in Berlin in 1928–29, he spent five years (1930–35) teaching in British private preparatory schools, then travelled to Iceland and China to write books about his journeys. In 1939 he moved to the United States and became an American citizen in 1946, retaining his British citizenship. Auden oli homopetteri.
xxx/ellauri128.html on line 488: Peter Alexander Freiherr von Ustinov (16 April 1921 – 28 March 2004) was born at 45 Belsize Park, London, England. His father, Jona Freiherr von Ustinov, was of Russian, German, Polish, and Ethiopian Jewish descent. Peter´s paternal grandfather was Baron Plato von Ustinov, a Russian noble, and his grandmother was Magdalena Hall, of mixed German-Ethiopian-Jewish origin. Peter was a British actor, filmmaker and writer and a fixture on television talk shows and lecture circuits for much of his career. Peter oli kuraverinen äiskän puolelta.
xxx/ellauri128.html on line 490: John Anthony Ciardi (/ˈtʃɑːrdi/ CHAR-dee; Italian: [ˈtʃardi]; June 24, 1916 – March 30, 1986) was an American poet, translator, and etymologist. While primarily known as a poet, he also translated Dante´s Divine Comedy for kids, wrote several volumes of children´s poetry, pursued etymology, contributed to the Saturday Review as a columnist and long-time poetry editor, directed the Bread Loaf Writers´ Conference in Vermont, and recorded commentaries for National Public Radio.
xxx/ellauri128.html on line 495: Karl Murdock Bowman (November 4, 1888 – March 2, 1973) was a pioneer in the study of psychiatry. From 1944 to 1946 he was the president of the American Psychiatric Association. His work in alcoholism, schizophrenia, and homosexuality is particularly often cited. In 1953, in "The Problem of Homosexuality," co-authored with Bernice Engle, he argued for multiple causes, including genetics, but proposed that castration be studied as a cure. However, in 1961 he appeared in the television documentary The Rejected presenting the viewpoint that homosexuality is not a mental illness and should be legalized.
xxx/ellauri128.html on line 503: Henry Charles Bukowski (alk. Heinrich Karl Bukowski; 16. elokuuta 1920 Andernach, Saksa – 9. maaliskuuta 1994 San Pedro, Kalifornia) oli yhdysvaltalainen runoilija ja kirjailija.
xxx/ellauri128.html on line 515: Elbert Green Hubbard (June 19, 1856 – May 7, 1915) was an American writer, publisher, artist, and philosopher. Raised in Hudson, Illinois, he had early success as a traveling salesman for the Larkin Soap Company. Hubbard is known best as the founder of the Roycroft artisan community in East Aurora, New York, an influential exponent of the Arts and Crafts Movement.
xxx/ellauri128.html on line 519: He earned his living from writing, particularly popular historical novels such as I, Claudius; King Jesus; The Golden Fleece; and Count Belisarius. He also was a prominent translator of Classical Latin and Ancient Greek texts; his versions of The Twelve Caesars and The Golden Ass remain popular for their clarity and entertaining style. Graves was awarded the 1934 James Tait Black Memorial Prize for both I, Claudius and Claudius the God.
xxx/ellauri128.html on line 536: In his memoirs, he calls his father “bashful” and his mother “reserved.” Between them, they filled the house with “melancholy reticences and unexpressed doubts.” Some of the silence surrounded a particular subject: the family’s Jewishness. This was not exactly hidden, but it was not brought to the fore, either. Maurois, who was born Émile Herzog on July 26, 1885, found out that he was Jewish at the age of about six, when a friend at the local Protestant church told him so. His parents confirmed it, but they also spoke highly of Protestantism.
xxx/ellauri128.html on line 555: 1893 verfasste er Sansara, eine humoristische Studie. Das erste Sommersemester verbrachte er mit Kayssler in München. Er vertrug jedoch wegen seiner Tuberkulose das Klima dort nicht und begab sich zur Kur nach Bad Reinerz. Als er nach Breslau zurückkehrte, hatte sich der Vater von seiner zweiten Frau getrennt. Es folgte eine Erholungszeit in Sorau. Da er sein Studium nicht fortsetzen konnte, wären Freunde bereit gewesen, einen Kuraufenthalt in Davos zu bezahlen. Das jedoch wies der Vater zurück, genau wie ein Angebot Dahns, das Studium bis zum Referendar zu finanzieren. Morgenstern entschied sich nun, als Schriftsteller zu leben. Nach der dritten Heirat seines Vaters zerbrach das Verhältnis zu diesem weitgehend.
xxx/ellauri128.html on line 576: Jean Rostand, né le 30 octobre 1894 à Paris (17e arrondissement) et mort le 4 septembre 1977 à Ville-d´Avray (Hauts-de-Seine), était un écrivain, moraliste, biologiste, historien des sciences et académicien français. Très intéressé par les origines de la vie, il étudie la biologie des batraciens (grenouilles, crapauds, tritons et autres), la parthénogenèse, l´action du froid sur les œufs, et promeut de multiples recherches sur l´hérédité. Avec conviction et enthousiasme, il s´efforce de vulgariser la biologie auprès d´un large public (il reçoit en 1959 le prix Kalinga de vulgarisation scientifique) et d´alerter l´opinion sur la gravité et des problèmes humains qu´elle pose. Considérant la biologie comme devant être porteuse d´une morale, il met en garde contre les dangers qui menacent les humains lorsqu´ils jouent aux apprentis sorciers, comme les tenants de l´eugénisme. Toutefois, Rostand soutient une forme d´« eugénisme 'positif' », approuvant certains écrits d´Alexis Carrel et la stérilisation des personnes atteintes de certaines formes graves de maladies mentales, ce qui fut rapproché, après la guerre, de la loi nazie de 1933, et lui fut reproché dans un contexte où l´eugénisme est une idéologie encore répandue avec des auteurs comme Julian Huxley, premier directeur de l´UNESCO (1946-1948).
xxx/ellauri128.html on line 582: evolution, and his father was writer and editor Leonard Huxley. Huxley´s mother was Julia Arnold (1862–1908), a graduate of Somerville College, Oxford, who had gained a First in English Literature there in 1882. Julia and Leonard married in 1885 and they had four children: Margaret (1899–1981), the novelist Aldous, Trevenen and Julian.
xxx/ellauri128.html on line 590: Max Ernst (2 April 1891 – 1 April 1976) was a German (naturalised American in 1948 and French in 1958) painter, sculptor, graphic artist, and poet. A prolific artist, Ernst was a primary pioneer of the Dada movement and surrealism. He had no formal artistic training, but his experimental attitude toward the making of art resulted in his invention of frottage—a technique that uses pencil rubbings of objects as a source of images—and grattage, an analogous technique in which paint is scraped across canvas to reveal the imprints of the objects placed beneath. He is also noted for his novels consisting of collages. Vitun tuhertaja. Onko hölmömpää kuin noi Maxin älynväläyxet? Se on yhtä puupää kuin Wolfram Rothin isäpuoli Ernst Rüdiger. Turmiolan Hannu on kyllä raapinut aforismikasaansa ihan pahnanpohjatkin. Oscar Wilden turauxet puolestaan on tyypillistä homopetteröintiä.
xxx/ellauri128.html on line 595: Margaret Caroline Anderson (November 24, 1886 – October 19, 1973) was the American founder, editor and publisher of the art and literary magazine The Little Review, which published a collection of modern American, English and Irish writers between 1914 and 1929. The periodical is most noted for introducing many prominent American and British writers of the 20th century, such as Ezra Pound and T. S. Eliot in the United States, and publishing the first thirteen chapters of James Joyce's then-unpublished novel, Ulysses. A large collection of her papers on Gurdjieff's teaching is now preserved at Beinecke Rare Book and Manuscript Library, Yale University. She was blond, shapely, with lean ankles and a Scandinavian face. ... In 1916, Anderson met Jane Heap. The two became lovers. In early 1924, through Alfred Richard Orage, Anderson came to know of spiritual teacher George Ivanovitch Gurdjieff, and saw performances of his 'Sacred dances', first at the 'Neighbourhood Playhouse', and later at Carnegie Hall. Shortly after Gurdjieff's automobile accident, Anderson, along with Georgette Leblanc, Jane Heap and Monique Surrere, moved to France to visit him at Fountainebleau-Avon, where he had set up his institute at Château du Prieuré in Avon.
xxx/ellauri128.html on line 597: The teachings of George Ivanovitch Gurdjieff played an important role in Anderson's life. Anderson met Gurdjieff in Paris and, together with Leblanc, began studies with him, focusing on his original teaching called The Fourth Way. Along with Katherine Mansfield and Jane Heap, she remains one of the most noted institutees of Gurdjieff´s, Institute for the Harmonious Development of Man, at Fontainebleau, near Paris, from October 1922 to 1924. Anderson studied with Gurdjieff in France until his death in October 1949, writing about him and his teachings in most of her books, most extensively in her memoir, The Unknowable Gurdjieff. By 1942 her relationship with Heap had cooled. Anderson sailed for the United States. Jane Heap had moved to London in 1935, where she led Gurdjieff study groups until her death in 1964. With her passage paid by Ernest Hemingway, Anderson met on the voyage Dorothy Caruso, widow of the singer and famous tenor Enrico Caruso. The two began a romantic relationship, and lived together until Dorothy´s death in 1955. Anderson returned to Le Cannet, and there she died of emphysema on October 19, 1973.
xxx/ellauri128.html on line 609: Felix Dahn (Ludwig Sophus Felix Dahn; * 9. Februar 1834 in Hamburg; † 3. Januar 1912 in Breslau) war ein deutscher Rechtswissenschaftler, Schriftsteller und Historiker. Sillä oli samanlainen 2-haarainen parta kuin Bunyip Bluegumin sedällä. Dahn kirjoitteli säännöllisesti Gartenlaubeen. Dahn published numerous poems, many with a nationalist bent. His Mette von Marienburg portrays bands of "Masures and Poles" hiding in the "Podolian forest". Kaiken kaikkiaan aika mitätön.
xxx/ellauri128.html on line 611: Adrian Henri (10 April 1932 – 20 December 2000) was a British poet and painter best remembered as the founder of poetry-rock group the Liverpool Scene and as one of three poets in the best-selling anthology The Mersey Sound, along with Brian Patten and Roger McGough. The trio of Liverpool poets came to prominence in that city´s Merseybeat zeitgeist of the 1960s and 1970s. He was described by Edward Lucie-Smith in British Poetry since 1945 as the "theoretician" of the three. His characterisation of popular culture in verse helped to widen the audience for poetry among 1960s British youth. He was influenced by the French Symbolist school of poetry and surrealist art. Aika nolla.
xxx/ellauri128.html on line 622: Maureen Patricia Duffy (born 21 October 1933) is an English poet, playwright, novelist and non-fiction author. Long an activist covering such issues as gay rights and animal rights, she campaigns especially on behalf of authors. She has received the Benson & Hedges Medal for her damn long writings.
xxx/ellauri128.html on line 627: Ti-Grace Atkinson (born November 9, 1938 as Grace Atkinson) is an American radical feminist author and philosopher. Atkinson was born into a prominent Louisiana family. Named for her grandmother, Grace, the "Ti" is Cajun French for petite, meaning little.
xxx/ellauri128.html on line 629: As an undergraduate, Atkinson read Simone de Beauvoir´s The Second Sex, and struck up a correspondence with de Beauvoir, who suggested that she contact Betty Friedan. Atkinson became an early member of Friedan´s National Organization for Women. Atkinson´s time with the organization was tumultuous, including a row with the national leadership over her attempts to defend and promote Valerie Solanas and her SCUM Manifesto in the wake of the Andy Warhol shooting. In 1968 she left the organization because it would not confront issues like abortion and marriage inequalities. She founded the October 17th Movement, which later became The Feminists, a radical feminist group active until 1973. By 1971 she had written several pamphlets on feminism, was a member of the Daughters of Bilitis and was advocating specifically political lesbianism. "Sisterhood," Atkinson famously said, "is powerful. It kills mostly sisters." The Daughters of Bilitis / b ɪ ˈ l iː t ɪ s /, also called the DOB or the Daughters, was the first lesbian civil and political rights organization in the United States. Bilitis is not cholitis nor Kari Matihaldi disease, but a fictional companion of Sappho. xxx/ellauri129.html on line 34: Heräsin aamuyöllä kesken neuvostoaikaista unta kyljen kutinaan. Vessassa selvisi että siinä oli punkinpoikanen. Yön aikana oli kypsynyt kannanotto, että aforistiikka on PUOLIVILLAISTA. Menneiden aikojen Kim Kardashian js Kanye West touhua. Turhat julkkixet pääsee heittää läppiä. Punkkinymfetti putos lavuaariin, kai. Se saattoi olla peräisin Osmolta. Sekin vielä.
xxx/ellauri129.html on line 38: Carl Gustav Jung (* 26. Juli 1875 in Kesswil, Schweiz; † 6. Juni 1961 in Küsnacht/Kanton Zürich), meist kurz C. G. Jung, war ein Schweizer Psychiater und der Begründer der analytischen Psychologie. Carl Gustav Jung wurde 1875 in einem Dorf am Schweizer Ufer des Bodensees geboren. Carl Gustav Jung war der zweite Sohn des reformierten Pfarrers Johann Paul Achilles Jung (1842–1896) und seiner Frau Emilie (1848–1923), Tochter des Basler Antistes Samuel Preiswerk, in Kesswil, Kanton Thurgau. Der gleichnamige Grossvater Karl Gustav Jung (1794–1864) stammte ursprünglich aus Mainz; er emigrierte 1822 nach Basel und wirkte dort bis 1864 als Professor der Medizin, genauer hatte er einen Lehrstuhl für Anatomie, Chirurgie und Geburtshilfe an die Universität Basel inne. Carl Gustav war sechs Monate alt, als sein Vater, ein Bruder des Architekten Ernst Georg Jung, ins Pfarrhaus von Laufen nahe beim Rheinfall umzog. Vier Jahre später zog die Familie nach Kleinhüningen bei Basel, wo sein Vater eine Stelle als Pfarrer in der Dorfkirche Kleinhüningen antrat. Als er neun Jahre alt war, wurde seine Schwester Johanna Gertrud («Trudi») geboren. Nach dem Tod seines Vaters am 28. Januar 1896 musste Jung als junger Student für den Unterhalt seiner Mutter und seiner Schwester sorgen.
xxx/ellauri129.html on line 66: Als extravertiert bezeichnete Jung einen Menschen, dessen Verhalten auf die äussere, objektive Welt ausgerichtet und von ihr geleitet wird. Introvertierte Menschen sind dagegen auf ihre innere, subjektive Welt ausgerichtet und verhalten sich deren Anforderungen entsprechend. Da diese Differenzierung nicht ausreichte, entwickelte er ein Modell, bestehend aus vier Funktionen – Denken, Fühlen, Intuition und Empfinden – das, kombiniert mit dem Attribut introvertiert oder extravertiert, acht Möglichkeiten ergibt, aus denen sich je nach Paarung acht Typen zusammensetzen lassen. In seinem Werk Psychologische Typen von 1921 schrieb er darüber.
xxx/ellauri129.html on line 68: extravertiertes Denken orientiert sich stark an objektiven und äusseren Gegebenheiten und ist oft, aber nicht immer an konkrete und reale Tatsachen gebunden. Personen mit diesem Typus haben ein hohes Rechtsbewusstsein und fordern gleiches von anderen. Dabei gehen sie teilweise kompromisslos vor, nach dem Motto «Der Zweck heiligt die Mittel»; eine konservative Neigung ist gegeben. Aufgrund der untergeordneten Gefühlsfunktion wirken sie oftmals gefühlsarm und unpersönlich.
xxx/ellauri129.html on line 443: Smarra gets two stars, both were disappointing chores to read. If you are considering taking up Smarra because you heard it was the earliest vampire story, I think you´re heading for disappointment. In a dream sequence, some undead creatures with sharpened teeth that like to drink blood are described, but nothing further. There´s no real vampire lore or any characterization of vampirism to sink one´s teeth into. I had a hard time figuring out the plot of Smarra, but I think it´s mostly about a man trying to wake up from bad dreams and finding out he can´t. The dreams are recounted vaguely, in terms of plot, but in excruciating detail, in terms of vision, none of which has its significance explained.
xxx/ellauri129.html on line 445: I appreciate the novella has a plot, but this strength is not enough to overcome the story´s weaknesses, which for me were 1) overly long paragraphs of narrative--one went for almost six pages, and 2) a lack of understanding until almost halfway through the story what the stakes for the protagonist were.
xxx/ellauri129.html on line 501:
Ei kauneinkaan nainen voi antaa muuta kuin pillua. Väärin! se voiantaa myös persettä.
xxx/ellauri129.html on line 601: Elle est renommée pour sa traduction en français des Principia Mathematica de Newton, qui fait encore autorité aujourd'hui. Elle a aussi contribué à diffuser en France l'œuvre physique de Leibniz, notamment en prouvant expérimentalement sa théorie selon laquelle l'énergie cinétique (appelée à l'époque « force vive ») est proportionnelle à la masse et au carré de la vitesse.
xxx/ellauri129.html on line 613: Francis Wiener de Croissant, né Edgar Franz Wiener à Bruxelles le 28 janvier 1877 et mort à Neuilly-sur-Seine le 8 novembre 1937, est un auteur dramatique, romancier et librettiste français. Francis de Croisset est issu d'une famille juive allemande. Son grand-père, Jacques Wiener (1815-1899), s'était installé vers 1835 à Bruxelles ; graveur, il créa le premier timbre belge. Le frère cadet de celui-ci, Léopold Wiener, se fit également connaître comme graveur, médailleur et sculpteur. Le père de Francis de Croisset, Alexandre Wiener (1848-1920), était peintre. L'un de ses oncles, Samson Wiener (1851-1914), fut sénateur à la chambre haute de Belgique et bourgmestre d'une commune bruxelloise. The whole family was known for their remarkable skinless wieners. Francis' innovation was to embed his Jewish wiener in a French croissant, creating the first hot-dog.
xxx/ellauri129.html on line 626: di D'Yzarn-Freissinet. Frase postata in Frasi & Aforismi . Si dimentica presto la morte degli altri, per non dover pensare alla propria. D'Yzarn-Freissinet. Clicca qui per vedere le altre frasi di D'Yzarn-Freissinet ... Frases y citas célebres de Vizconde D'Yzarn-Freissinet ...
xxx/ellauri129.html on line 640: Maurice HouberRemarques sur l'amour ... Muu kuin etukansi ei ole ylittänyt google-kynnystä. Mitä ihmiset sanovat - Kirjoita arvostelu. Yhtään arvostelua ei löytynyt. E. Sancotin liha ja leikkele & cie, 1913. 1 works in 7 publications in 1 language and 175 library holdings. Samassa googlauxessa nousi pintaan Albert Ernest Nicholas Simms: St Paul and the Women's Movement. C.L.W.S. Pamphlets, Numero 3 / Church League for Women's Suffrage pamphlets. Kustantaja Church League for Women's Suffrage, 1913, ja Marital Power Exemplified in Mrs. Packard's Trial, and Self-defence from the Charge of Insanity, Or, Three Years' Imprisonment for Religious Belief, by the Arbitrary Will of a Husband: With an Appeal to the Government to So Change the Laws as to Protect the Rights of Married Women. By Elizabeth Parsons Ware Packard. The Authoress, 1893. 0 Arvostelut.
xxx/ellauri129.html on line 642: Elizabeth Parsons Ware Packard (28 December, 1816 – 25 July, 1897), also known as E.P.W. Packard, was an American advocate for the rights of women and people accused of insanity. She was wrongfully confined by her husband who claimed that she had been insane, for more than three years. At her trial, 3 yrs later, a jury took just seven minutes to find her not insane. Pezku koitti samaa Kikalle Hangossa heikommin tuloxin, valkotakit veivät Petterin.
xxx/ellauri129.html on line 644: At the insistence of her parents, Elizabeth Parsons Ware married Calvinist minister Theophilus Packard, fourteen years her senior and said to be "cold and domineering", on 21 May 1839. The couple had 6 at least 6 times cause they had 6 children. She later founded the Anti-Insane Asylum Society, campaigning for divorced women to retain custody of their children.
xxx/ellauri129.html on line 648: When Illinois opened its first hospital for the mentally ill in 1851, the state legislature passed a law that within two years of its passage was amended to require a public hearing before a person could be committed against his or her will. There was one exception, however: a husband could have his wife committed without either a public hearing or her consent. In 1860, Theophilus Packard judged that his wife was "slightly insane", a condition he attributed to "excessive application of body and mind". He arranged for a doctor, J.W. Brown, to speak with her. The doctor pretended to be a sewing machine salesman. During their conversation, Elizabeth complained of her husband's domination and his accusations to others that she was insane. Dr. Brown reported this conversation to Theophilus (along with the observation that Mrs. Packard "exhibited a great dislike to me"). Theophilus decided to have Elizabeth committed. She learned of this decision on June 18, 1860, when the county sheriff arrived at the Packard home to take her into custody.
xxx/ellauri129.html on line 658: When Elizabeth Packard returned to the home she shared with her husband in Manteno, Illinois, she found that the night before her release, her husband had rented their home to another family, sold her furniture, had taken her money, notes, wardrobe and children, and had left the state. She appealed to the Supreme Courts of both Illinois and Massachusetts, to where her husband had taken her children, but had no legal recourse, as married women in these states at the time had no legal rights to their property or children (see Coverture). As such, the Anti-Insane Asylum Society was formed.
xxx/ellauri129.html on line 660: With that, she did not go back to her former life, but became a national celebrity of sorts, publishing "an armload of books and criss-crossing the United States on a decades-long reform campaign", not only fighting for married women's rights and freedom of speech, but calling out against "the power of insane asylums". She became what some scholars call "a publicist and lobbyist for better insanity laws". As scholar Kathryn Burns-Howard has argued, Packard reinvented herself in this rôle, earning enough to support her children and even her estranged husband, from whom she remained separated for the rest of her life. Ultimately, moderate supporters of women's rights in the northern U.S. embraced her, weaving her story into arguments about slavery, framing her experience as a type of enslavement and even arguing in the midst of the Civil War that a county in the midst of freeing African-American slaves should do the same for others who suffered from abusive husbands. Some argue that she seemed oblivious to her racial prejudice in arguing that white women had a "moral and spiritual nature" and suffered more "spiritual agony" than formerly enslaved African-Americans. Even so, others say that her story provided "a stirring example of oppressed womanhood" that others did not.
xxx/ellauri129.html on line 664: Elizabeth realized how narrow her legal victory had been; while she had escaped confinement, it was largely a measure of luck. The underlying social principles which had led to her confinement still existed. She founded the Anti-Insane Asylum Society and published several books, including Marital Power Exemplified, or Three Years Imprisonment for Religious Belief (1864), Great Disclosure of Spiritual Wickedness in High Places (1865), The Mystic Key or the Asylum Secret Unlocked (1866), and The Prisoners' Hidden Life, Or Insane Asylums Unveiled (1868). In 1867, the State of Illinois passed a "Bill for the Protection of Personal Liberty" which guaranteed that all people accused of insanity, including wives, had the right to a public hearing. She also saw similar laws passed in three other states. Even so, she was strongly attacked by medical professionals and anonymous citizens, unlike others such as Dorothea Dix, with her former doctor from the Jacksonville Insane Asylum, Dr. McFarland, who privately called her "a sort of Joan D'Arc in the matter of stirring up the personal prejudices". As such, Elizabeth's work on this front was "broadly unappreciated" while she was alive. She only received broader recognition, starting in the 1930s, by a well-known historian of mental illness, Albert Deutsch, and again in the 1960s from those who were "attacking the medical model of insanity".
xxx/ellauri129.html on line 666: She died on July 25, 1897. In her obituary, The Inter Ocean, a Chicago newspaper, described her as "the reformer of insane asylum methods".
xxx/ellauri129.html on line 670: William Wilkie Collins (8 January 1824 – 23 September 1889) was an English novelist and playwright known for The Woman in White (1859), and for The Moonstone (1868), which has been posited as the first modern English detective novel. Born to the London painter William Collins and his wife, he moved with the family to Italy when he was twelve, living there and in France for two years and learning Italian and French. He worked initially as a tea merchant. After publishing Antonina, his first novel, in 1850, Collins met Charles Dickens, who became a friend and mentor. Some Collins work first appeared in Dickens's journals Household Words and All the Year Round. They also collaborated on drama and fiction. Collins gained financial stability and an international following by the 1860s, but began to suffer from gout and became addicted to the opium he took for the pain, so that his health and writing quality declined in the 1870s and 1880s. Collins was critical of the institution of marriage: he split his time between widow Caroline Graves – living with her for most of his adult life, treating her daughter as his – and the younger Martha Rudd, by whom he had three children.
xxx/ellauri129.html on line 673: Étienne Jodelle est un poète et dramaturge français, né en 1532 et mort en juillet de 1573 à Paris. Membre de la Pléiade, il s´efforcera de revitaliser les principes du théâtre antique à la Renaissance. Il est le premier à introduire l´alexandrin dans la tragédie à son époque, notamment avec Cléopâtre captive, la première tragédie à l´antique, ainsi que L´Eugène dans la comédie, reconnu comme un précurseur du théâtre qui naît dans la seconde moitié du XVIe siècle, une période convulsive qui verra ses incertitudes incarnées dans son œuvre L´Eugène est une comédie humaniste d´Étienne Jodelle, représentée pour la première fois en 1553, à l´Hôtel de Reims, en même temps que Cléopâtre captive. C´est la première comédie à l´antique en langue française, même si certains de ses éléments sont encore proches de la farce : en cela, elle constitua un moment fort dans l´histoire de la Pléiade. Jodelle on piipunrassin näköinen.
xxx/ellauri129.html on line 677: Jean Pierre Jacques Auguste de Labouïsse-Rochefort 1778-1852 Details:individual; author/poet; French; Male. Jean-Pierre-Jacques-Auguste de Labouïsse-Rochefort, né le 4 juillet 1778 à Saverdun et mort à Castelnaudary le 21 février 1852, est un homme de lettres et poète français. Siinä kaikki. Tosi unohtunut.
xxx/ellauri129.html on line 734: Peter Nygårds vänner tex Aira Samulin känner sig lite obekväma om Peters svarta sida. Peter Nygårds aptit på unga kvinnor var bottenlös. Peter Nygård var en skitstövel, säger en ex-anställd. Men nu avslöjer HBL Peters gula sida! Peter Nygård ser ut som en av de kinesiska hjältarna i Marvels nya film. Peter Nygård i sina jetset-millionär-modekungadagar såg ut precis som Ronny Chieng med Akwafina, spelandes Jon-Jon i Marvel´s fantasifilm Tio ringar. Peter sku säkert ha betalt Awkwafinas tandläkarräkningar. Jag med! After Hours, Awkwafina Gets Naked And Watches ASMR Videos. But she has not leaked them as yet, aw shucks. (Autonomous Sensory Meridian Response (ASMR) is a pleasurable, tingling sensation usually felt in the brain, but can spread to the rest of the body. It frequently occurs when watching things such as demonstrations, foreign accents, explanations, naked Asian ladies, etc., and it´s a generally wonderful feeling. I´ve experienced ASMR all my life, but never knew it had a name until now, so hooray I guess!)
xxx/ellauri129.html on line 848:
xxx/ellauri130.html on line 57: CHEAT for money EAT genitals HURT a pet LAUGH at god
xxx/ellauri130.html on line 65: CHEAT yourself EAT your species KILL a fetus LAUGH for money
xxx/ellauri130.html on line 66: CHEAT your boss EAT with fingers KILL a pet LOOK OUT for nr. 1
xxx/ellauri130.html on line 68: CHEAT your mate FEAR god KILL for money MIND your own business
xxx/ellauri130.html on line 79: DEFY your team FUCK for money KILL yourself STEAL a child
xxx/ellauri130.html on line 114: Sometimes God forces people to eat other people, often their own children or other family members.
xxx/ellauri130.html on line 116: "I also will do this unto you... You shall sow your seed in vain, for your enemies shall eat it." -- Leviticus 26:16
xxx/ellauri130.html on line 122: "And toward her young one that cometh out from between her feet, and toward her children which she shall bear: for she shall eat them." -- Deuteronomy 28:57
xxx/ellauri130.html on line 130: "Therefore the fathers shall eat the sons in the midst of thee, and the sons shall eat their fathers." -- Ezekiel 5:10
xxx/ellauri130.html on line 141: "Who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron." -- Micah 3:2-3
xxx/ellauri130.html on line 143: "Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. -- Ezekiel 24:10-12
xxx/ellauri130.html on line 174: Marcion of Sinope (/ˈmɑːrʃən, -ʃiən, -siən/; Greek: Μαρκίων [note 1] Σινώπης; c. 85 – c. 160) was an early Christian theologian, an evangelist, and an important figure in early Christianity.Marcion preached that the benevolent God of the Gospel who sent Jesus Christ into the world as the savior was the true Supreme Being, different from and opposed to the malevolent demiurge or creator god, identified with the Hebrew God of the Old Testament. He considered himself a follower of Paul the Apostle, whom he believed to have been the only true apostle of Jesus Christ, a doctrine called Marcionism. Marcion published the earliest extant fixed collection of New Testament books, making him a vital figure in the development of Christian history.[citation needed] Early Church Fathers such as Justin Martyr, Irenaeus, and Tertullian denounced Marcion as a heretic, and he was excommunicated by the church of Rome around 144. He published the first known canon of Christian sacred scriptures, which contained ten Pauline epistles (the Pastoral epistles weren't included) and a shorter version of the Gospel of Luke (the Gospel of Marcion). This made him a catalyst in the process of the development of the New Testament canon by forcing the proto-orthodox Church to respond to his canon. Varmaan Marcion oli sitten yhtä persepää kuin Puovoli.
xxx/ellauri130.html on line 177: The Marcionite church expanded greatly within Marcion's lifetime, becoming a major rival to the emerging Catholic church. After his death, it retained its following and survived Christian controversy and imperial disapproval for several centuries.
xxx/ellauri130.html on line 196:
Uskonkappaleet on katkeria lääkepillereitä: jos niitä purexii, niitä ei voi niellä.
xxx/ellauri130.html on line 542: Mutta asiaan. Hullua miten surkeita on suurin osa aforismeista. Tyypit istuvat ja purexivat kynää tunti- ellei vuosikausia ja tuloksena on näin säälittäviä töräyxiä, kertakaikkisia klischeitä. Sattuvin on ehkä brittiläinen sananlasku: kuollut mehiläinen ei kerää hunajaa. Vaikka henk.koht pidän myös Ball-säkin penseestä, siitä tulee mieleen Elna-mummi Merikadun keittiössä kärkkymässä pilsneriä: Onko ruohti ruualla, hyöh-hyöh. Jean Paulilla on myös sana paikallaan: Tiheä sumu on paras kylvöaika.
xxx/ellauri130.html on line 549: Alfred Austin P.L. (30 May 1835 – 2 June 1913) was an English poet who was appointed Poet Laureate in 1896, after an interval following the death of Tennyson, when the other candidates had either caused controversy or refused the honour. It was claimed that he was being rewarded for his support for the Conservative leader Lord Salisbury in the General Election of 1895. Austin´s poems are little-remembered today, his most popular work being prose idylls celebrating nature. Austin oli aika lailla Unlucky Alfin näköinen. Bugger it. With my luck, they nominate me as Poet Laureate. Austin was caricatured as "Sir Austed Alfrin" by L. Frank Baum in his 1906 novel John Dough and the Cherub. He was also the subject of a Vanity Fair cartoon by Spy published on 20 February 1896.
xxx/ellauri130.html on line 556: Who have not yet forgotten quite Jotka muistaa vielä miten kova
xxx/ellauri130.html on line 579: Myös Vilpittömän Nahkurin Runous-nettiradion kuudes sarja on juuri alkanut, ja tämän päivän jaksossa entinen runoilijapalkinnon saaja Carola Anna Tussua pohtii lähetysennusteen rukousmaista laatua: ‘There’s never been a time when you could just say anything’: Frank Skinner on free speech, his bullying shame – and knob [kyrvännuppi] jokes. This poetry-loving, religious knob has deep regrets about some of his comedy: either the standup comic has grown up, or he was never as laddish as his image suggested. Nearing death and last judgment, he is hoping to perform a “cleaner, cleverer” kind of act, one that would let him look straight at the crowd and – perhaps for the first time in his life – not see anybody squirming in their seat in discomfort. “It was a struggle,” the 65-year-old says with a grin, “because I realised that I seem to think in knob jokes. And I have done since I was about 13. In the West Midlands, that was how people communicated!”
xxx/ellauri130.html on line 581: 30 Years of Dirt is not, then, a compendium of Skinner’s best sex gags – of which there have been plenty over the years. Rather, it’s a comedic journey through his attempt to de-smutify his brain for the modern woke audience, a kind of personal challenge: can he even be funny without talking about penises? (No, he gets boring as a prayer book.)
xxx/ellauri130.html on line 583: “I don’t think there’s ever been a time when you could just say anything.” He recalls an early comedy show – this must have been in the late 80s – where the host apologised to the crowd after Skinner had performed some risque sexual material. “He said I’d never play at the venue again – and then he launched into a load of racist material and brought the house down. Everyone’s got their own standards and restraints. But I think it’s been good for me to keep questioning what I say. It’s made me think more positively about racist jokes and not so much about penises. My knob is not working anymore BTW, I'm 65. We’re both deeply ashamed. Can't lift our eye to the public.”
xxx/ellauri130.html on line 585: So the other day, he blacked up as [black footballer] Lee for a sketch, complete with a pineapple to represent his hair. Boy that went down in the colored audience! Skinner has been that funny for as long as he can remember as far as he can remember. He has a masters in English literature; he is a practising Roman catholic. What a laugh. Skinner once had a chat with Eddie Izzard about what they could share about their lives on stage. It was fine for Izzard to discuss wearing women’s clothes, but as for Skinner’s own religious beliefs about God's knob? God, no. Too shameful.
xxx/ellauri130.html on line 587: But recently that position has shifted a little. Last year he published A Comedian’s Prayer Book, which features him talking to the supreme being in his typically down-to-earth way (“I always liked thinking Jesus' knob hung out from women's clothes with sinners. It made me feel potentially understood”). “One of the things religion has suffered from is being spoken of in grave terms constantly. I seriously think it is a joke." Another boring thing about Skinner: he’s been a teetotaller since he reached his 60s. He got a kid at 55, who must now be, wait, 35? No, Buzz is just 10. I have only recently realized I'm not the main character here, but just an extra in a bigger scene. “Hitting kids … that’s another of those things that have stopped,” Evolution is what Skinner is all about – animals can change and they can grow, it just takes millions of years. When he made his jokes about racism and homophobia, he says, there was a slight backlash from the left. They hadn't stopped hitting lads, the sods. Frank Skinner’s 30 Years of Dirt is at the Assembly Roxy, Edinburgh, from 4 to 28 August. For more information and tickets go to frankskinnerlive.com.
xxx/ellauri130.html on line 633: The Scriblerus Club was an informal association of authors, based in London, that came together in the early 18th century. They were prominent figures in the Augustan Age of English letters. The nucleus of the club included the satirists Jonathan Swift and Alexander Pope. Other members were John Gay, John Arbuthnot, Henry St. John and Thomas Parnell.
xxx/ellauri130.html on line 760: Tohon Einarin karamelliin loppui tämä osasto. Tommilla on iso kasa julkkisten viimeisiä sanoja. Nehän ei ole mitään aforismeja, eikä ne ole mitenkään vaikuttavia, pikemminkin naurettavia. Ne antaa vaikutelman että kuolemassa ei ole mitään suurta eikä jaloa, se on vaan hölmön toikkaroinnin päätöshölmöys. Tää on ehkä suurin ero Vaakun ja Tommin approacheissa. Vaakku panostaa enemmän taiteelliseen vaikutelmaan naama peruslukemilla, Tommilla on enimmäxeen kieli poskessa. Sen dundeelliset pätkät on vaan mainostaukoja julkimoiden tositeeveen välissä. Noi epigrammit hautakivillä on aivan ilmeisesti feikkejä. Vaakku käsittelee asioita ikuisuuden näkökulmasta kuten Spinoza, Hannu antaa vainajille lyhytnäköisemmin mutta trendaavammin Andy Warholin varttitunnin tai vielä vähemmän, kultakalan 8 sek.
xxx/ellauri130.html on line 765: Christine Chubbuck (August 24, 1944 – July 15, 1974) was an American television news reporter who worked for WTOG and WXLT-TV in Sarasota, Florida. She was the first person to die by suicide on a live television broadcast. She lamented to co-workers that her 30th birthday was approaching, and she was still a virgin who had never been on more than two dates with a man. Co-workers said she tended to be brusque and defensive whenever they made friendly gestures toward her. She was self-deprecating, criticizing herself constantly and rejecting any compliments others paid her. The film reel of the restaurant shooting had jammed and would not run, so Chubbuck shrugged it off and said on-camera, "In keeping with the WXLT practice of presenting the most immediate and complete reports of local blood and guts news, TV 40 presents what is believed to be a television first. In living color, an exclusive coverage of an attempted suicide." She drew the .38-caliber Smith & Wesson Model 36 revolver and shot herself behind her right ear. Chubbuck fell forward violently and the technical director faded the broadcast rapidly to black. "The crux of the situation was that she was a 29-year-old girl who wanted to be married and who wasn't," Simmons said in 1977.
xxx/ellauri130.html on line 780: Claudel was nominated for the Nobel Prize in Literature in six different years. Another hopeless Nobel wannabe, politically too suspect.
xxx/ellauri134.html on line 139: if there is any reaction, both are transformed.“
xxx/ellauri134.html on line 229: Weakness: losing one’s own self in an effort to blend in or for the sake of superficial relationships
xxx/ellauri134.html on line 264: Desire: to protect and care for others
xxx/ellauri134.html on line 270: Strategy: doing things for others
xxx/ellauri134.html on line 312: Strategy: seeking out information and knowledge; self-reflection and understanding thought processes.
xxx/ellauri134.html on line 314: Weakness: can study details forever and never act.
xxx/ellauri134.html on line 373: Parittelun aikana uros käyttää pektiinielimiä löytääkseen sopivan paikan maassa sijoittaakseen sinne siemennestettä sisältävän spermatoforin. Uros ja naaras suorittavat lisääntymistanssin, jonka aikana uros sijoittaa naaraan paketin päälle ja naaras siirtää paketin sukuelimiinsä.
xxx/ellauri134.html on line 386: Fear: getting trapped, conformity, and inner emptiness
xxx/ellauri134.html on line 428: Fear: to be punished for doing something bad or wrong
xxx/ellauri134.html on line 476: A Halloween Tale, Wicked and Stunning: The Nightmare Before Christmas
xxx/ellauri134.html on line 508: A Halloween Tale, Wicked and Stunning: The Nightmare Before ChristmasOctober 30, 2020In "Entertainment"
xxx/ellauri136.html on line 39: A: Gone for husbands everyone.
xxx/ellauri136.html on line 42: A: Gone for soldiers everyone.
xxx/ellauri136.html on line 70: Anything and everything by Carl Jung - blows your mind and transforms your thinking, love his writing.
xxx/ellauri136.html on line 78: Animal Farm by George Orwell - as a reminder of something we tend to forget more than ever in the last decade.
xxx/ellauri136.html on line 80:
Voilà my list of worthwhile reads. Initially, I thought about it as a list of books to read before you die, but it’s more like a list of books to read while you live. There’s lots of wisdom and useful knowledge in them. And obviously, there are plenty more which could (should) be added. Hope you enjoy them if you haven’t already :)
xxx/ellauri136.html on line 88: Jung hatte von einem Mann als Junge sexuell missbraucht worden. Dieser Vorfall war die Ursache daran dass ihn die Vorderseite seiner männlichen Patienten abstiess. Er und Freud hatten eine stürmische Beziehung mit heftigen Streiten und gefühlvollen Versöhnungen. Während einer dieser Versöhnungen fiel Freud in Ohnmacht und uwurde von Jung auf eine Couch getragen. Die Knöpfe von Jungs Shorz waren hochgespannt. Emma war fünfzehnjährig aber gab nichts dem Jungen bis sie 21 gefüllt hatte und die Nummer von Carls Schweizer Bankkonto wusste. Carl fing an, seltsame Träume mit zwei order mehr Pferden zu sehen. Die 13 Jahre jüngere Toni Wolff kam als Patientin zu Jung. Sie half ihm, seine "Anima" zu erforschen, und ihre auch. Sie war die Inspiratorin, während Emma Frau und Mutter war. Sie hatten ein Dreiecksbeziehung in Carls Haus in Küssnacht, wo Carl nachts Toni's haarige Dreieck erforschte. In der Ehe braucht "das vielflächige geschliffene Edelstein" (Carl) mehr als "der einfache Würfel" (Emma). Der Dreieck dauerte fast 40 Jahre lang. Sie wurden beide Analytiker, Emma hielt Vorträge über den heiligen Graal und Toni entwickelte neue Theorien über weibliche Funktionstypen. Toni war nicht zufrieden und wollte Emma rausschmeissen. Junge lehnte ab, Emma war viel günstiger als Toni. Toni fing an zuviel zu trinken und rauchen und starb mit 64 Jahren an einem Herzanfall. Emma starb zwei Jahre später nach einer Ehe von 52 Jahren. Sie war eine Königin! weinte Carl genau wie Esa Saarinen.
xxx/ellauri136.html on line 99: The Sungod’s Journey Through the Netherworld by Andreas Schweizer—This Jungian psychoanalyst took the greatly misunderstood texts of the Amduat (what is in the netherworld) and made sense of them as a journey of transformation.
xxx/ellauri136.html on line 103: Midnight at Chernobyl by Adam Higgenbotham—my most recent read was for research but turned out to be engagingly written, well-researched and thoroughly mesmerizing.
xxx/ellauri136.html on line 105: Annals of the Former World by John McPhee—this is me cheating so I don’t have to say “all of John McPhee’s geology writing”—John McPhee, who made reading about oranges (yes the fruit) interesting, got bit by the geology bug while researching for an essay about geology in the Southwest. I know this feeling. Again, this is engagingly written and most informative.
xxx/ellauri136.html on line 123: There is no attempt ever made by the wizarding world to integrate into “normal” human society. The train to Hogwart’s is on an invisible platform (forgive me if I get the details slightly wrong: it’s been a while); characters travel by chimney or broom; everything is done in secret.
xxx/ellauri136.html on line 125: There is bigotry and racism, and I do not for one second believe that JK Rowling thought hard enough about the issue to make it the product of the “pure blood” crowd. I believe that for her it was all about making Harry and his friends “special.” They had obstacles to overcome, like Hermione with her non-magical parents and the Weasleys, who were generally despised for being not very serious (literally the red-headed step children of the wizarding world.” There were “squibs.” Name-calling and bullying in this school are as common as in the “normal world,” only often the bullying comes much closer to insulting one’s parents than it does in the outside world.
xxx/ellauri136.html on line 187: Ruozalainen tyttö joka on asunut 2v Kaliforniassa kertoo Q-or-A:ssa ettei sen amerikkalaiset tyttökaverit ole sen arrogantimpia kuin ruozalaiset. Mut nyt riittää, suljen tämänkin viidakon.
xxx/ellauri136.html on line 317: 2. Analysoidaan runon kielen tärkeimpiä ilmaisuvälineitä: runollisia polkuja (metaforat, vertailut jne.); stylistiset luvut (oksimoronit, retoriset kysymykset, osoitteet, huutomerkit jne.). Tunnista runollisen sanaston ominaisuudet ja lauseet.
xxx/ellauri136.html on line 408: Analyysin runo "I'm leaving for the road": lajityypit, teema ja idea työstä
xxx/ellauri136.html on line 499: Kuten monet hänen runonsa, tässä työssä Pushkin käyttää metaforia ja niiden lajikkeita - persoonallisuuksia (esimerkiksi "päivät lentävät", "sydän kysyy").
xxx/ellauri136.html on line 512: So where I start is with connection. Because, by the time you're a social worker for 10 years, what you realize is that connection is why we're here. It's what gives purpose and meaning to our lives. This is what it's all about. It doesn't matter whether you talk to people who work in social justice, mental health and abuse and neglect, what we know is that connection, the ability to feel connected, is -- neurobiologically that's how we're wired -- it's why we're here. Olemme ohjelmoituja kuulumaan joukkoon. Voi hemmetti.
xxx/ellauri136.html on line 516: The things I can tell you about it: It's universal; we all have it. The only people who don't experience shame have no capacity for human empathy or connection. No one wants to talk about it, and the less you talk about it, the more you have it.
xxx/ellauri136.html on line 518: What underpinned this shame, this "I'm not good enough," -- which, we all know that feeling: "I'm not white enough. I'm not thin enough, rich enough, beautiful enough, smart enough, promoted enough." The thing that underpinned this was excruciating vulnerability. This idea of, in order for connection to happen, we have to allow ourselves to be seen, really seen, butts bare.
xxx/ellauri136.html on line 520: There was only one variable that separated the people who have a strong sense of love and belonging and the people who really struggle for it. And that was, the people who have a strong sense of love and belonging believe they're worthy of love and belonging. That's it. These are whole-hearted people, self-satisfied people, living from this deep sense of worthiness. What they had in common was a sense of courage. Courage, the original definition of courage, when it first came into the English language -- it's from the Latin word "cor," meaning "heart" -- and the original definition was to be who you are with your whole heart (sydän taas, hui, yäk). And so these folks had, very simply, the courage to be imperfect.
xxx/ellauri136.html on line 526: They had the compassion to be kind to themselves first and then to others, because, as it turns out, we can't practice compassion with other people if we can't treat ourselves kindly. We can't give to others if we don't pour a lot to ourselves first. And the last was they had connection, and -- this was the hard part -- as a result of authenticity, they were willing to let go of who they thought they should be in order to be who they were, which you have to absolutely do that for connection.
xxx/ellauri136.html on line 530: Well, I have a vulnerability issue. I'm not sufficiently vulnerable. And I know that vulnerability is the core of shame and fear and our struggle for worthiness, but it appears that it's also the birthplace of joy, of creativity, of belonging, of love. And I think I have a problem, and I need some help." And I said, "But here's the thing: no family stuff, no childhood shit, that's way too vulnerable."
xxx/ellauri136.html on line 532: How would you define vulnerability? What makes you feel vulnerable? Having to ask my husband for help because I'm sick; initiating sex with my husband; initiating sex with my boss; Initiating sex with a bunch of strangers; being turned down; being turned upside down; asking someone out; asking someone in and out; waiting for the doctor to call back; waiting for the doctor to cum on my back; getting laid off; getting laid; laying off people; getting laid by a bunch of people. This is the world we live in. We live in a vulnerable world. And one of the ways we deal with it is we numb vulnerability. Apina kiipee puuhun, kakkaa gorillan suuhun.
xxx/ellauri136.html on line 657: Licypriya Kangujam ( born 2 October 2011) is a child environmental activist from India. She is one of the youngest climate activists globally and has addressed world leaders at the United Nations Climate Change Conference 2019 (COP25) in Madrid, Spain asking them to take immediate climate action. Licypriya has been campaigning for climate action in India since 2018, to pass new laws to curb India's high pollution levels, and to make climate-change literacy mandatory in schools.
xxx/ellauri136.html on line 661: In June 2021, Licypriya was in the news as a crowdfunding appeal on Ketto seeking one crore rupees to buy 100 oxygen concentrators came under scrutiny following the arrest of her father and legal guardian Kangujam Karnajit, on May 31st 2021. Her father, also known as KK Singh, was declared an absconder and had fled Manipur in 2016 after he was arrested and let out on interim bail following multiple charges. These charges were for duping several self-help groups, hotels and individuals of more than Rs 19 lakh for a Global Youth Meet that he had organised in Imphal in 2014. His latest arrest was for fresh charges relating to his chairmanship of the International Youth Committee, an organisation founded by him. Several national and international students have been deceived of money amounting to around Rs 3 crore on the pretext of fees for multiple international youth exchange programs, that were never organised.
xxx/ellauri136.html on line 682: As Frank Sinatra said, “Calling a girl a ‘broad’ is far less coarse than calling her a ‘dame’.” Before 1967, a track and field long jump was called a “broad jump”. However, due to “broad” being seen as an offensive term at this time, due to the fact that women were competing in broad jumps, the term was changed to “long jump”.
xxx/ellauri136.html on line 683: Broad meant a meal ticket for a pimp. Men serving for slut holes in prison loving are called broads. If you liked this article and the Bonus Facts below, you might also like:
xxx/ellauri136.html on line 687: umiddelbart kan være nyttesløse for den almene videnssamler, men ikke for os, der
xxx/ellauri136.html on line 688: forstår sig på god og nytte-rig viden:
nibåndene pattedyr (bæltedyr), får
xxx/ellauri136.html on line 707: En motdemonstration av den ytternationalistiska Reformrörelsens Panu Huuhtanen med en handfull människor kring en skrällig högtalare kom på dessa motargument:
xxx/ellauri136.html on line 713: Det är inte första gången som polisen är sysselsatt med skrämmande clowner. I Helsingfors ledde clownens beteende till en polisanmälan eftersom clownen skrämde barn utrustad med ett slagträ. För tjugofem år sedan spökade clowner i stora delar av världen. Det handlade om personer som klädde ut sig till elaka clowner och sedan skrämdes. Idén kommer från en av Stephen Kings bästsäljare. Jo, just den.
xxx/ellauri137.html on line 146: Leo N. Tolstoi (1828-1910), kirjailija, sosiaalireformisti ja moralisti, tunnetaan tällä haavaa lähinnä romaaneista (tai leffoista) Vainaa i Mir ja Anna Karenina. Lisäxi se kynäili kaikenlaisia pamfletteja ja muutamia lisäromskuja, esim joku Ylösnousemus. Se hurahti jeesusteluun aika pahasti lähestyessään viittäkymmentä, mistä jäljempänä enemmän.
xxx/ellauri137.html on line 194: When Manet painted this piece 1868, scenes of bourgeois life were in vogue. Yet The Balcony went against the conventions of the day. All the subjects were close acquaintances of the artist, especially Berthe Morisot who here, pictured sitting in the foreground, makes her first appearance in Manet's work, and who went on to become one of his favourite models.
xxx/ellauri137.html on line 209: I got something for you all, some hardcode nudity! Full frontal too! But we could use some more pubic hair, right? xxx/ellauri137.html on line 319: I know how to call forth those moments so dear,
xxx/ellauri137.html on line 321: For where should I seek for thy beauties but here
xxx/ellauri137.html on line 323: I know how to call forth those moments so dear.
xxx/ellauri137.html on line 349: for bending toward thee, most belovèd one,
xxx/ellauri137.html on line 354: eyes groped for widening eyes the black withheld,
xxx/ellauri137.html on line 360: for in thy clasp I saw my youth afresh,
xxx/ellauri137.html on line 397: How I would love to lie for hours holding your feet?
xxx/ellauri137.html on line 402: What use to hope for anything like that again
xxx/ellauri137.html on line 407: Can they be lost for ever? Will they not come round
xxx/ellauri137.html on line 441: Own source, your heart and body formed to please.
xxx/ellauri137.html on line 513: The night grew dense, forming a wall to compass us,
xxx/ellauri137.html on line 517: The night grew dense, forming a wall to compass us.
xxx/ellauri137.html on line 584: Playwriting, Poetry, Short Stories, Novels, Acting/Reading performance, Travel
xxx/ellauri137.html on line 641: If you're buying this trash for a class then you're a sucker, turn back now! Hopefully Edward isn't still teaching his own tasteless fan fiction in a college setting. It's a misunderstood teenager's journey through satire complete with crude, unoriginal and stereotypical takes on characters from the lens of a self insert hero amounting to little more than finger pointing. You'll be offended, sure, but with little substance left to interpret besides the authors very obvious discomfort with himself and others unlike him. (Make some new friends, Edward.) Beyond being ridiculous as a required reading piece for a class, actually paying for this garbage is insulting, and of course it is an absolute drag to slog through. Nobody's going to publish this except on demand printing obviously and that's why you're buying it from Amazon!!!
xxx/ellauri137.html on line 650: “ED, Thanks for that recommendation. John”
xxx/ellauri137.html on line 662: Alok Mishra is a literary entrepreneur as well as a literary philanthropist who has been active in this field almost for a decade now (adding the individual capacity as well as organisational). He is currently active as the founder of BookBoys PR, a dedicated company which works for authors and publishers and help them reach the target readers. Alok has been in this field, promotions and author branding, for more than 4 years now.
xxx/ellauri137.html on line 672: I've always been interested in law. I have had the opportunity to study it, work in a Senator's office who proposed laws and now work with Detectives who enforce the law. One day maybe I will work for someone who practices the law with my paralegal degree. It has been a good career choice.
xxx/ellauri137.html on line 679: Hearings Legal Writing Criminal Justice Criminal Investigations Private Investigations Law Enforcement Evidence Investigation Criminal Law Firearms Crime Prevention Interrogation Patrol.
xxx/ellauri137.html on line 702: Lord Shimura is possibly named after Japanese actor Takashi Shimura ( 志村 喬) who is noteworthy for his appearances in 21 of 30 films by Japanese director Akira Kurosawa (more than any other actor) including Rashomon (1950), Seven Samurai (1954) and Throne of Blood (1957).
xxx/ellauri137.html on line 738: Tonya Maxene Harding (born November 12, 1970) is an American former figure skater, retired boxer and a reality television personality. Born in Portland, Oregon, Harding was raised primarily by her mother, who enrolled her in ice skating lessons beginning at three years old. Harding spent much of her early life training, eventually dropping out of high school to devote her time to the sport. After climbing the ranks in the U.S. Figure Skating Championships between 1986 and 1989, Harding won the 1989 Skate America competition. She became the 1991 and 1994 U.S. champion and 1991 World silver medalist. In 1991, she earned the distinction of becoming the first American woman to successfully land a triple Axel in competition - and the second woman to do so in history (behind Midori Ito). Harding is a two-time Olympian and a two-time Skate America Champion.
xxx/ellauri137.html on line 740: In January 1994, Harding became embroiled in controversy when her ex-husband, Jeff Gillooly, orchestrated an attack on her fellow U.S. skating rival Nancy Kerrigan. Both women then competed in the February 1994 Winter Olympics, where Kerrigan won the silver medal and Harding finished eighth. On March 16, 1994, Harding accepted a plea bargain in which she pleaded guilty to conspiracy to hinder prosecution. As a result of her involvement in the aftermath of the assault on Kerrigan, the United States Figure Skating Association banned her for life on June 30, 1994, and stripped her bar the medals.
xxx/ellauri137.html on line 755: The romance also felt unrealistic. Maybe it was just hard for me to understand the protagonist sleeping with the guy after knowing him for a day or two, or maybe I just didn´t like either of them very well at all. But their "romantic encounters" seemed contrived, and their whole relationship seemed based on lust and mutual interest, and not really anything deeper.
xxx/ellauri137.html on line 760: As an Asian woman who likes mystery novels, I was looking forward to reading a mystery novel with an Asian woman protagonist (so rare in the English speaking world!) and the subsequent disappointment could mean that I am reacting more harshly than I would otherwise.
xxx/ellauri137.html on line 763: Everyone who knew me at this point knows that I dislike first person narratives and it must be an absolutely amazing story for me to overcome that strong, strong dislike. In this case because I had to follow Rei's every thought, I couldn't help but judge her for them and find her bratty and ...in need of common sense.
xxx/ellauri137.html on line 765: Which ties me to the second point 2) The love interest. Who's a Caucasian Man (I will now abbreviate this as CM in all my future reviews with a WOC protagonist, I think) who overrides Rei's spoken opinion at so, so often that...okay Rei, if someone just tried to murder you in your room and you asked the hotel for a new room, DON'T LET THAT CM THAT YOU'VE KNOWN FOR LESS THAN TWO DAYS OVERRIDE YOUR OPINION AND FORCE YOU TO STAY OVERNIGHT WITH HIM! The fact that she ends up going along with HIS opinion nearly all the time 2a) DOES NOT EXCUSE HIS BEHAVIOR and 2b) is grating like nails on chalkboard.
xxx/ellauri137.html on line 768: As I´ve said, this was written in 97, so the opinions are bound to be a little dated. However, THIS is 2014 and the implications (however unintentional) of the narrative in this book made me too uncomfortable to finish reading it.
xxx/ellauri137.html on line 773: The one stand-out annoyance for me was unexpectedly hitting upon yet another plot relying upon "rescuing" a female character from her sordid life of sex (or nearly-sex) work: hostessing, in this case. She's told she's "better" than that which means she should make less money doing something more honorable. It makes me want to write to the author and say she could do so much BETTER than write a book that hooks readers immediately with an erotically-charged story of sexual assault on a crowded train. I´m not mad at her, though, for giving the majority of readers what they want; just a pet peeve of mine.
xxx/ellauri137.html on line 779: Barry A. Hudson says: Good writing and a good introduction to Japanese culture. I note than some Japanese criticize her works, but my comment would be that Japanese culture never likes to air its dirty laundry. I find her cultural observations right on the mark. I actually think she has great love and admiration for Japan and its people, but she occasionally does not pull her punches.
xxx/ellauri137.html on line 795: She attended Johns Hopkins University, where she majored in Creative Writing and earned her BA in 1986. After graduating, she interned and was quickly hired as a reporter for the Baltimore Evening Sun. In 1991, she married Tony Massey, her college sweetheart, and the couple moved to Japan. Her husband was almost immediately deployed by the Navy, which left Mrs. Massey to acclimate to the culture alone. She worked as an English teacher while in Japan and began writing. In 1993, her husband’s deployment ended and the couple moved back to the States and settled in Baltimore, where they currently reside.
xxx/ellauri138.html on line 74: Rohn became a college dropout after just one year and started his professional life by working as an evil human resource manager for department store Sears. Around this time, a friend invited him to a lecture given by famous entrepreneur John Earl Shoaff. In 1955, Rohn joined Shoaff's direct selling business AbundaVita as a distributor.
xxx/ellauri138.html on line 76: In 1957, Rohn resigned his distributorship with AbundaVita and joined Nutri-Bio, another direct selling company. It was at this point that the company's founders, including Shoaff, started to mentor him. After this mentorship, Rohn built one of the largest organizations in the company. In 1960 when Nutri-Bio expanded into Canada, Shoaff and the other founders selected Rohn as a vice president for the organization.
xxx/ellauri138.html on line 80: Throughout the 1970s, Rohn conducted a number of seminars for Standard Oil. At the same time, he participated in a personal development business called "Adventures in Achievement", which featured both live seminars as well as personal development workshops. He presented seminars worldwide for more than 40 years.
xxx/ellauri138.html on line 82: Rohn mentored Mark R. Hughes (the founder of Herbalife International) and life strategist Tony Robbins in the late 1970s. Others who credit Rohn for his influence on their careers include authors/lecturers Mark Victor Hansen and Jack Canafield (Chicken Soup book series), Everton Edwards (Hallmark Innovators Conglomerate), Brian Tracy, Todd Smith, and T. Harv Eker. Rohn also coauthored the novel Twelve Pillars with Chris Widener.
xxx/ellauri138.html on line 84: Many of his speeches are now available for free on social media platforms like YouTube and Instagram.
xxx/ellauri138.html on line 88: 7 Strategies for Wealth & Happiness: Power Ideas from America's Foremost Business Philosopher
xxx/ellauri138.html on line 103: T. Harv Eker (born June 10, 1954) is an author, businessman and motivational speaker known for his theories on wealth and motivation. He is the author of the book Secrets of the Millionaire Mind published by HarperCollins.
xxx/ellauri138.html on line 105: Eker was born in Toronto, Ontario, Canada and lived there through his childhood. As a young adult, Eker moved to the United States and started a series of over a dozen different companies before having success with an early retail fitness store. After reportedly making millions through a chain of fitness stores and subsequently losing his fortune through mismanagement, Eker started analyzing the relationships rich people have with their money and wealth, leading him to develop the theories he advances in his writing and speaking today.
xxx/ellauri138.html on line 120:
WSJ: Tip for Authors In a Sales Bind: Get a 'Platform'. Retrieved 8 October 2012.
xxx/ellauri138.html on line 121:
Baines, D. (April 16, 2010) Vancouver man sued for pitching U.S. unsaleable properties. Vancouver Sun, retrieved December 15, 2011. Archived 2014-01-23 at the Wayback Machine.
xxx/ellauri138.html on line 208: Wylie's book of essays, Generation of Vipers (1942), was a best-seller during the 1940s and inspired the term "Momism" (excessive attachment to or domination by one's mother). Some people have accused Generation of Vipers of being misogynistic. His only child, Karen Pryor, is the author of a classic book for breastfeeding mothers, Nursing Your Baby, and has commented that her father was far from being a misogynist. Wylie's daughter, Karen Pryor, is an author who became the inventor of animal "clicker" training. Wylie's niece Janice Wylie, the daughter of his brother Max Wylie, co-creator of The Flying Nun, was murdered, along with her roommate Emily Hoffert, in New York in August 1963, in what became known as the "Career Girls murders" case.
xxx/ellauri138.html on line 210: In 1941, Wylie became Vice-President of the International Game Fish Association, and for many years was responsible for writing IGFA rules and reviewing world record claims. Wylie's 1954 novel Tomorrow! dealt graphically with the civilian impact of thermonuclear war to make a case for a strong Civil Defense network in the United States, as he told the story of two neighboring cities (one prepared, one unprepared) before and after an attack by missile-armed Soviet bombers.
xxx/ellauri138.html on line 215: Wylie's final novel, The End of the Dream, was published posthumously in 1972 and foresees a dark future where America slides into ecological catastrophe.
xxx/ellauri138.html on line 219: Gloria Grey was born Maria Dragomanovich in Portland, Oregon in 1909. She was educated in San Francisco, California. Her career was spent chiefly during the 1920s in Hollywood, and the 1940s in Argentina. She was given praise for her starring role in the 1924 adaptation of Gene Stratton-Porter's A Girl of the Limberlost, which garnered her the honor of being selected as one of the WAMPAS Baby Stars in 1924. She also sang Jingo etc kneeling beside two black-and-white kids in a tub, (but not the juicy parts), and alleged got arrested because of indecency. Grey was found deceased in bed at her mother's home in Hollywood, California on November 22, 1947, having succumbed to a two-month bout of influenza. She was survived by her husband, Argentine magazine editor Ramón Romero, and their daughter, whose name is unmentionable. 'Oh By Jingo' sung by Gloria Grey (colorized) Shortly Before Her Arrest...(Allegedly). "I din't know there were nude kids in the tub, a black male and a white female in fact." The little pickaninny boy looks slightly shocked.
xxx/ellauri138.html on line 265: In an email, Bailey said he based the description of their relationship on information from Roth, who "tended to be truthful," adding that "the information was sufficiently harmless and, moreover, his identity was protected by a pseudonym ”. He took issue with the criticism that his book focused too much on Roth's intimate relationships with men and diminished the women in his life.
xxx/ellauri138.html on line 270: "It would be for Philip a very It 's annoying to think that anyone can dig into it and choose thisthat he wants, "said close friend Bernard Avishai. Bernard never really learnt American.
xxx/ellauri138.html on line 279: It didn't matter how many times I asked him to repeat a joke, I laughed as though it was the first time I'd ever heard it. He said I was like a goldfish who, by the time it had swum a lap round its small bowl of water, had forgotten what it had just seen and believed it to be all new again. No wonder he loved me.
xxx/ellauri138.html on line 286: About a year after my diagnosis, in 2010, Philip invited me to join him for weekends at his country home. After that he dropped me, as it was getting too hard for him to turn me on my back. I didn't want to use the clothes drier but hung my panties on a line. Philip joked that I was turning his home into a trailer park but never insisted I use the dryer. I didn't need to cook, Philip planned where to eat and made the reservations. I used to like resting my ear on the hard metal of the implanted defibrillator that sat just below the skin of his chest to treat dysrhythmia.
xxx/ellauri138.html on line 295: All and any religious overtones were strictly forbidden. There were no speeches, only readings of excerpts he'd selected from his books ahead of time, and a violin recital by a friend's daughter. He knew no one – no matter how well they really knew him and the people there at his graveside were his closest friends – could say it better than he could say it himself. Ingenting går opp mot kålpirog om hösten - som jag själv har lagat.
xxx/ellauri138.html on line 297: When Philip and I were in the country together he religiously tuned into Susan Kennedy's Big Band Hall of Fame on WMNR each Saturday night before dinner. He loved to sing along to Frank Sinatra and the Andrews Sisters and often quizzed me about the tracks. Sometimes we danced. One year he gave me a portable radio for my birthday so I'd be able to listen to Susan at home when we weren't together.
xxx/ellauri138.html on line 302: One day Philip handed me the manuscript of Notes for My Biographer. 'Take it,' he said, holding out the stack of pages held together by a large rubber band.'I want you to read it.' The book was a rebuttal to Claire Bloom's Leaving a Doll's House, Philip's ex-wife's account of their marriage, which was published in 1996. Many of the stories he'd already told me. He'd talked a lot to me about both Claire and his first wife, Margaret Martinson.
xxx/ellauri138.html on line 305: Philip wanted the book published. But no one would touch it for fear of the lawsuit Bloom might bring against them. At one point we discussed the idea of Philip offering to pay any damages arising from any legal case brought by Claire. More than anything, Philip wanted to put the record straight. I wanted for him to be able to put the record straight. I knew how forcefully he'd been struck and blindsided by Leaving a Doll's House. After its publication, Philip told me New York magazine published a photo of him on its front cover with the word 'MISOGYNIST' written across it. Philip went into hiding.
xxx/ellauri139.html on line 205: As the beginning of the conclusion shows, the end to the novel can hardly be considered a happy one. In most cases, whatever positive transformations the characters underwent through their friendship with Myshkin unravel, either because they were unable to sustain the wisdom they learned from him or because they were so traumatized by the cruel absurdity of their life that they are reduced to a state of helplessness.
xxx/ellauri139.html on line 213: (1) Ippolit starts reading "My Necessary Explanation," which is rambling, doesn´t have much of a logical flow, and goes on for several chapters.
xxx/ellauri139.html on line 222: (4) Ippolit tries to figure out the point of living for two weeks. On the one hand, why not just die now and get it over with? But on the other hand, he feels like it's actually only now that he has a death sentence of sorts that he has really started to live. (Which, okay, guys, remember the story Myshkin told about the condensed man and how full of life his last few hours must be? There is definitely more to the idea that the person who knows he is about to die lives a very full life at the end—as Dostoevsky himself experience at his staged execution.)
xxx/ellauri139.html on line 226: (Of course he had the rest of his life before him. Everybody has. It was just rather short in his case in both directions. Eh, guys? Vai mitä jäbät?)
xxx/ellauri139.html on line 240: Työstäessään Myshkinin kuvaa Dostojevski irroittautui venäläisestä reformistisesta toiminnasta myönteisen sankarin kirjallista kuvaa muodostaessaan, tehtävä, jonka ratkaisemiseen vallankumouksellisten demokraattien rinnalla kaikki parhaat venäläiset 19. vuosisadan jälkipuoliskon kirjailijat osallistuivat, erityisesti L.N. Tolstoi ja N.G. Leskov.
xxx/ellauri139.html on line 330: Within the castle, Madeline, one of the main characters of this story is stuck dancing amongst the guests. She has been informed by older women that this is a night during which a virgin lady, after following certain rituals, might in her dreams see the image of her true love. She is distracted by these thoughts and unable to enjoy the dance.
xxx/ellauri139.html on line 334: When Madeline finally enters the room, undresses, and falls to sleep, Porphyro is watching her. When he decides that she has fallen completely asleep he makes his approach and wakes her with the playing of a flute. She is ripped from a dream in which she was with a heavenly, more beautiful version of Porphyro and is aghast when she sees the real one. She believes for a moment that he is close to death.
xxx/ellauri139.html on line 338: The two are able to make out outside the home without arousing suspicion and ‘The Eve of St. Agnes’ concludes with two characters, Angela, and the Beadsman, dying; their death acting as a symbol of a new generation that is now the focus of the world. This is one of Keaz' most loved poeams, with a wonderful happy ending (except for Angela and Beadsman).
xxx/ellauri139.html on line 349: The owl, for all his feathers, was a-cold; Pöllöäkin paleltaa höyhenpuvussaan;
xxx/ellauri139.html on line 355: Seem’d taking flight for heaven, without a death, Muistuttaen ristillä riippunutta kelmiä,
xxx/ellauri139.html on line 377: Rough ashes sat he for his soul’s reprieve, Valvomaan koko yön ja vähän lisää kuolemaan.
xxx/ellauri139.html on line 378: And all night kept awake, for sinners’ sake to grieve. Eiku rukoilemaan lisää takas tuhkakasaan.
xxx/ellauri139.html on line 382: And so it chanc’d, for many a door was wide, Ja kazo, niin kävi, kun uxia oli auki monia,
xxx/ellauri139.html on line 411: Of Heaven with upward eyes for all that they desire. Kääntää silmät ylöspäin eli olla selinmakuulla.
xxx/ellauri139.html on line 422: She sigh’d for Agnes’ dreams, the sweetest of the year. Se kaipas Aunen unia, vuoden mehukkaimpia.
xxx/ellauri139.html on line 433: And all the bliss to be before to-morrow morn. Eikös kohta Aune tuvan ovesta jo kurkista.
xxx/ellauri139.html on line 442: But for one moment in the tedious hours, Eze vois nähdä ja kenties kokeillakkin salaa,
xxx/ellauri139.html on line 453: Against his lineage: not one breast affords Rotinkaista, selkään sille että roikaa!
xxx/ellauri139.html on line 473: “More tame for his gray hairs—Alas me! flit! Sekin, hopeaselkä, eliskä lähe heti menee!
xxx/ellauri139.html on line 538: “Whose prayers for thee, each morn and evening, Multa ei koskaan ole päässyt uupumaan
xxx/ellauri139.html on line 580: Old Angela was feeling for the stair, Angla ezii rappuja sokkotaiteella.
xxx/ellauri139.html on line 586: Young Porphyro, for gazing on that bed; Nuori Porfyyri, kohta näet lootas!
xxx/ellauri139.html on line 614: As down she knelt for heaven’s grace and boon; Madeline kyykistyi lattialle valmiixi;
xxx/ellauri139.html on line 619: Save wings, for heaven:—Porphyro grew faint: Vaan siivet puuttui, ei ihme et otti eteen
xxx/ellauri139.html on line 660: O for some drowsy Morphean amulet! Kovaäänisesti räimii juhlamusa:
xxx/ellauri139.html on line 669: While he from forth the closet brought a heap Voisko raottaa vähän laventelista lakanaa,
xxx/ellauri139.html on line 685: “Open thine eyes, for meek St. Agnes’ sake, Aunen päivän aamupalaa ala kerätä,
xxx/ellauri139.html on line 716: And moan forth witless words with many a sigh; Sanat sakenee, sekavia pyrskähdyxiä.
xxx/ellauri139.html on line 749: “I curse not, for my heart is lost in thine, Ei sit muuta jää kuin vanha Auf Wiedesehn,
xxx/ellauri139.html on line 750: “Though thou forsakest a deceived thing;— Se on sun nimi, se löytyy luettelosta,
xxx/ellauri139.html on line 751: “A dove forlorn and lost with sick unpruned wing.” Se on siellä ihan numerosi vieressä.
xxx/ellauri139.html on line 755: “Say, may I be for aye thy vassal blest? Sä oot mun partneri, ei käy sun tässä kuinkaan,
xxx/ellauri139.html on line 773: “For o’er the southern moors I have a home for thee.” 2h ja keittiö, no mikäs vielä tökkii?"
xxx/ellauri139.html on line 801: And all his warrior-guests, with shade and form Se parooni, Madelinen isä nimittäin,
xxx/ellauri139.html on line 804: Died palsy-twitch’d, with meagre face deform; Epämuodostunut Agneta oli kuukahtanut
xxx/ellauri139.html on line 806: For aye unsought for slept among his ashes cold. Kesken miljoonatta aavetta läxi meneen.
xxx/ellauri139.html on line 944: Vient secouer un parfum de forêts. Heiluttamaan verhoja tuoden mezän tuoxua.
xxx/ellauri139.html on line 955: Au banquet de la vie, infortuné convive ; Elämää banketissa, voi pientä juhlijaa!
xxx/ellauri139.html on line 1005: Au banquet de la vie, infortuné convive, Elon kekkereiden väsähtänyt juhlija,
xxx/ellauri139.html on line 1131: Sa forme a pour l'observateur Se näyttää havainnoizijasta.
xxx/ellauri139.html on line 1152: L'écrivain Fiodor Dostoïevski a lu le procès de Lacenaire et s'en est inspiré pour écrire Crime et Châtiment, dans lequel le crime de Raskolnikov est une copie quasi-conforme de celui de Lacenaire.
xxx/ellauri139.html on line 1208: Strangely, Raskolnikov begins to feel alarmed at the thought that Porfiry (joku poliisi) might think he is innocent. But Porfiry's changed attitude is motivated by genuine respect for Raskolnikov, not by any thought of his innocence, and he concludes by expressing his absolute certainty that Raskolnikov is indeed the murderer.
xxx/ellauri148.html on line 49: November 21, 2021 is the 49th annual World Hooray Day. Anyone can participate in World Hooray Day simply by starving ten countries and threatening them with dire consequences if they don't behave (= humor us). This demonstrates the importance of military communications for securing peas. World Hooray Day was a response to the successful conflict between Egypt and Israel in the Fall of 1973. Since then, World Hooray Day has been observed by Sionistic people in 180 countries.
xxx/ellauri148.html on line 52: The Chief Executive of Stella Maris UK, Martin Foley, calls for more to be done to ensure that the rights of fishers are upheld. So long, and thanx for all the fish!
xxx/ellauri148.html on line 56: Pro-Israeli people around the world use the occasion of World Hooray Day as an opportunity to express their yearning for canned peas. Beginning with the simple but effective shooting on the 1st World Hooray Day 1973, their activities send a message to leaders, encouraging them to use economic sanction and then force to settle conflicts. The official sponsor of the World Hooray Day is Prof. Emeritus Arto Mustajoki, Juupajoki. His home town used to be called Eipäjoki (Nosir river), but thanx to Arto's persistent efforts to increase international understanding, the name has been changed to the more communicative Juupajoki "Yessir river".
xxx/ellauri148.html on line 58: As a global event World Hooray Day joins local participation in a global extortion of peas. The World Hooray Day web site address is http://www.worldhelloday.org. The 70M winners of the 1939-45 shared Nobel Rest in Peace Prize are among the people who have realized World Hooray Day's value as an instrument for purloining peas and as an occasion that makes it possible for anyone in the world to contribute to the process of splitting third party peas and join the bunch of happy sinners who were the luckiest 6M winners of the prize. Join now, you may already have won!
xxx/ellauri148.html on line 68: "We wanted to do something to celebrate the crushing victory of our arms and the Israeli ground forces, plus the importance of military communications in forcing the ragheads to eat their peas a second time," McCormack says.
xxx/ellauri148.html on line 81: "We're selling out like crazy," McCormack says, meaning that he is searching for investors to take the show national. "We are actually planning another World Sellout Day to celebrate our dedication to the U.S. cause." Make America Great Again. I mean greater, it was always great, and is, of course. Don't try to trick me.
xxx/ellauri148.html on line 84: Though the success and long life of World Hooray Day came as a surprise, McCormack says that he has wanted to write and act since he was seven years old and is not surprised to find himself doing it (= wanting) still decades later. McCormack, who took off for New York City immediately after graduation, said that his time at Harvard, though enjoyable, did not influence his career path.
xxx/ellauri148.html on line 86: The editor of the first-year literary magazine and a writer for the Lampoon, a semi-secret Sorrento Square organization that occasionally publishes a so-called humor magazine, McCormack says his writing experiences during college simply confirmed his future plans. "I was headed where I was headed and [Harvard] was the mosta humorous place to be along the way," he says.
xxx/ellauri148.html on line 89: "You realize that these people are as simian as you are," he says. "If they can go out and do something wonderful, then, a fortiori, you can go out and do something wonderful.
xxx/ellauri148.html on line 91: Take for instance my bro Brian McCormack, most recently of the Edison Electric Institute (EEI), who became Energy Secretary Rick Perry’s chief of staff in 2015. Previously, McCormack was EEI’s vice president of political and external affairs and one of the highest paid staffers at the trade association with a reported income of $440K in 2015. Sadly, he does't say hello to me anymore if we accidentally meet on the street. He goes to the other side of the road."
xxx/ellauri148.html on line 100: McCormack has recently been accepted to the University of California at Los Angeles pornographic film school; he and his silicon wife will be moving from Nebraska to Los Angeles in the fall. He says he is eager to begin erecting and also has future plans to break into film as a character actor. McCormack, who someday hopes to develop some of his (well, his, Mahatma's and Hemingway's) novels into movies, says he has waited to go to Hollywood until the time felt right and he had paid his dues.
xxx/ellauri148.html on line 104: "I feel absolutely ready for pornographic movies," McCormack says. "It's this wild feeling of sturdiness and joy, kind of a creative euphoria."
xxx/ellauri148.html on line 118: Following the outbreak of hostilities, both the United States and the Soviet Union initiated massive resupply efforts to their respective allies during the war, which led to a near-confrontation between the two nuclear-armed superpowers. After the 1967 six day war, the Egyptians said that a lasting peace could not be achieved without "withdrawal of the Israeli armed forces from all the territories occupied since 5 June 1967."
xxx/ellauri148.html on line 120: Golda Meir reacted to the overture by forming a committee to examine the proposal and vet possible concessions. When the committee unanimously concluded that Israel's interests would be served by full withdrawal to the internationally recognized lines dividing Israel from Egypt and Syria, returning the Gaza Strip and, in a majority view, returning most of the West Bank and East Jerusalem, Meir was angered and shelved the document next to her stash of knotted french letters and Joshua's foreskin collection. The United States was infuriated by the cool Israeli response to Egypt's proposal, and Joseph Sisco informed Yitzhak Rabin that "Israel would be regarded responsible for rejecting the best opportunity to reach peace since the establishment of the state." Israel responded to Jarring's plan also on February 26 by outlining its readiness to make some form of withdrawal, say in some New York bank, while declaring it had no intention of returning to the pre-June 5, 1967 lines.
xxx/ellauri148.html on line 124: Yom Kippur was actually a bad choice of day by Sadat, for Arabs were still weak after Ramadan, while Israeli women were staying home and men were in synagogues, so the roads were free and reserves were quickly rounded up from the yeshivas. Prior to the war, Kissinger and Nixon consistently warned Meir that she must not be responsible for initiating a Middle East war. On October 6, 1973, the war opening date, Kissinger told Israel not to go for a preemptive strike, and Meir grumblingly confirmed to him that Israel would not.
xxx/ellauri148.html on line 126: Other developed nations [who? were there any?], being more dependent on OPEC oil, took more seriously the threat of an Arab oil embargo and trade boycott, and had stopped supplying Israel with munitions. As a result, Israel was totally dependent on the United States for military resupply, and particularly sensitive to anything that might endanger that relationship. After Meir had made her decision, at 10:15 am, she met with American ambassador Kenneth Keating in order to inform the United States that Israel did not intend to preemptively start a war. It would be just an accident. An electronic telegram with Keating's report on the meeting was sent to the United States at 16:33 GMT (6:33 pm local time). A message arrived later from United States Secretary of State Henry Kissinger saying, "Don't preempt." At the same time, Kissinger also urged the Soviets to use their influence to prevent war, contacted Egypt with Israel's message of non-preemption, and sent messages to other Arab governments to enlist their help on the side of moderation. These late efforts were futile. According to Henry Kissinger, had Israel struck first, it would not have received "so much as a nail".
xxx/ellauri148.html on line 130: The Arabs committed a lot of atrocities on Israeli troops, like clipped their fingernails and used them as ashtrays (the troops, not the clippings.) One Moroccan volunteer was caught with a sack full of Israeli body parts to take home as souvenirs. It turned out to be Joshua's foreskin bonanza. No reports of corresponding atrocities from the Israeli side.
xxx/ellauri148.html on line 134: More recently: Israel is the world's nastiest terrorist state since Nazi Germany, (apart from the USA actions in My Lai, Vietnam, when US soldiers massacred 500 unarmed villagers). USA always supports the Israeli atrocities, it even gives the Israelis the aircraft and other weapons for killing Palestinians. Now the USA is blocking UN from criticising Israel. UK politicians and media usually support Israel. Ironic, isn't it? I guess it's usually the guys that feel they're losing that are the most atrocious.
xxx/ellauri148.html on line 153: Who is the Messiah the Jews are expecting to come? Why did the Jews reject Yeshua (Jesus) as their Messiah? These two questions often seem a mystery to many Christians as they read the Bible and study the prophets. Before Yeshua, the Jews were waiting for the Messiah, but when Yeshua came and died without more ado, he did not fulfill this expectation.
xxx/ellauri148.html on line 155: Today, Judaism still waits for the coming of the Messiah, but who are they expecting? What qualifications need to met by the Messiah. Moses Ben Maimon (Maimonides), also called Rambam, or Little Drummer Boy, (1135-1204), wrote in his Thirteen Articles of Faith, that belief in the Messiah was required for a Jew to be resurrected. The 12th and 13th articles both deal with Redemption, which will come in the days of Messiah. Eli lisätään dekalogin perään nämä pykälät:
xxx/ellauri148.html on line 159: 13. I believe with a complete faith that there will be resurrection of the dead at a time when the will will arise from the Creator, blessed be His name, and may His remembrance be exalted for all eternity.
xxx/ellauri148.html on line 169: I see him but not now ((Num. 24:17), this refers to David; I behold him but not nigh (ibid.) this refers to King Messiah; A star shall step forth out of Jacob (ibid.) this refers to King David; A star shall step forth out of Jacob (ibid.), this refers to David; and a scepter shall rise out of Israel (ibid.) this refers to King Messiah…
xxx/ellauri148.html on line 171: And think not that the Messiah must perform signs and portents and bring about new things in the world, or that he will resuscitate the dead, or the like. Not so. For, behold, R. Akiba was one of the greatest of the sages of the Mishna, and he was a follower of King Ben Koziba [Bar Kokhba], and he said about him that he was King Messiah. And he and the sages of his generation thought that he was King Messiah, until he was slain because of the sins. As soon as he was slain it became evident to them that he was not the Messiah. And the sages had asked of him neither sign nor a portent. And the essence of the matter is that the laws and ordinances of this Torah are forever and ever, and one must neither add to them or subtract from them.
xxx/ellauri148.html on line 173: And if there should arise from the House of David a king, who studies the Torah and occupies himself with the commandments as his father David had, according to the written and oral Torah; and if he forces all Israel to follow the Torah and observe its rules; and if he fights the wars of the Lord—then he must be presumed be the Messiah. And if he succeeds in his acts, and rebuilds the Temple in its place, and gathers the exiled of Israel—then he certainly is the Messiah. And he will repair the whole world to serve the Lord together, as it is written, For then will I turn to the peoples a pure language that they may call upon the name of the Lord to serve Him with one consent (Zeph. 3:9)
xxx/ellauri148.html on line 177: The sages said that the only difference between this world and the days of the Messiah will be with regard to the enslavement to the kingdoms. It appears from the plain meaning of the words of the prophets that at the beginning of the days of the Messiah, there will be the war of Gog and Magog. And that prior to the war of Gog and Magog, a prophet will arise to straighten Israel and prepare their hearts, as it is written, Behold, I will send to you Elijah the prophet before the coming of the great and terrible day of the Lord (Mal. 4:5) And he will come not to declare the pure impure, or the impure pure; not to declare unfit those who are presumed to be fit, nor to declare fit those who are held to be unfit; but for the sake of peace in the world….And there are those among the sages who say that prior to the coming of the Messiah will come Elijah. But all these things and their likes, no man can know how they will be until they will be. For they are indistinct in the writings of the prophets. Neither do the sages have a tradition about these things. It is rather, a matter of interpretation of the Biblical verses. Therefore there is a disagreement among them regarding these matters. And in any case, these are mere details which are not of the essence of the faith. And one should definitely not occupy oneself with the matter of legends, and should not expatiate about the midrashim that deal with these and similar things. And one should not make essentials out of them. For they lead neither to fear nor to love [of God]. Neither should one calculate the End. The sages said, “May the spirit of those who calculate the End be blown away” But let him wait and believe in the matter generally, as we have explained.
xxx/ellauri148.html on line 181: The sages and the prophets yearned for the days of the Messiah not in order they should rule over the whole world, and not in order they should lord it over the idolaters, not in order that the nations should elevate them, and not in order that they should eat and drink and rejoice; but in order they should devote themselves to the Torah and its wisdom, and that there be nobody to oppress them and to negate, so they should merit life in the World to Come…
xxx/ellauri148.html on line 183: And in that time there will be neither hunger nor war, neither jealousy nor competition, but goodness will spread over everything. And all the delights will be as common as dust. And the whole world will have no other occupation but only to know the Lord. And therefore Israel will be great sages, and knowers of secret things, and they will attain a knowledge of their Creator as far as the power of man allows, as it is written, For the earth shall be full of the knowledge of the Lord as the waters cover the sea (Isa. 11:9)
xxx/ellauri148.html on line 193: 10 And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn. Zechariah 12:9-10
xxx/ellauri148.html on line 197: The rabbis have taught; The Holy One, blessed be He, will say to Messiah ben David, may he be revealed soon in our day!; “Ask of Me anything, and I shall give it to you, for it is written, The Lord said unto me, Thou art my son, this day have I begotten thee, ask of Me and I will give the nations for thy inheritance (Psalms 2:7-8)” And when he will see that Messiah ben Joseph will be slain, he will say before Him: “Master of the World! I ask nothing of you except life! God will say to him: “Even before you said, ‘life,’ your father David prophesied about you as it is written, He asked life of Me, Thou gavest it him (Ps. 21:5) Babylonian Talmud Sukkah 52a
xxx/ellauri148.html on line 201: According to Jewish scripture and tradition, at the End of Days the nations of the world come against Jerusalem in the battle of Gog and Magog. Messiah ben Joseph leads the armies of Israel in battle and dies in the process. Both Elijah and Messiah ben Joseph are forerunners to Messiah ben David, who will come after a period of struggle and trying for the descendents of Israel. Messiah ben Joseph is seen as the pierced Messiah of Zechariah 12:10.
xxx/ellauri148.html on line 205: The idea of a “Suffering Messiah” to many in Judaism is a Christian concept, this is not the case however. In some rabbinical traditions, the Messiah, who was one of the first thoughts of God, is in heaven waiting for the day of redemption. In heaven, Elijah and the patriarchs attend to, him. In one scene, from the Talmud the Messiah sits at the gates of Rome unwinding and winding bandages of the suffering and poor, waiting for the call.
xxx/ellauri148.html on line 207: R. Y’hoshu’a ben Levi once found Elijah standing at the entrance of the cave or R. Shim’on ben Yohai…He asked him: “When will the Messiah come?” He said to him: “Go, ask him himself” “And where does he sit? “At the entrance of the city [of Rome]” “And what are his marks?” “His marks are that he sits among the poor who suffer of diseases, and while all of them unwind and rewind[the bandages of all their wounds] at once, he unwinds and rewinds them one by one, for he says, ‘Should I be summoned, there must be no delay.’” R. Y’hoshu’a went to him and said to him; “Peace be unto you, my Master and Teacher!” He said to him: “Peace unto you, Son of Levi!” He said to him: when will the Master come?” He said to him: “Today.” R. Y’hoshu’a went to Elijah, who asked him; “What did he tell you?” R. Y’hoshu’s said “[He said to me:] Peace be unto you, Son of Levi!” Elijah said to him: “[By saying this] he assured the World to Come for you and your father.” R. Y’hoshu’a then said to Elijah: “The Messiah lied to me, for he said ‘today I shall come,’ and he did not come.” Elijah said: “This is what he told you: 'Today', If you but hearken to His voice’ (Ps. 95:7) (Babylonian Talmud Sanhedrin 98a)[12]
xxx/ellauri148.html on line 209: The fifth house [in the heavenly Paradise] is built of onyx and jasper stones, and inlaid stones, and silver and gold, and good pure gold. And around it are rivers of balsam, and before its door flows the River Gihon. And [it has] a canopy of all trees of incense and good scent. And[in it are] beds of gold and silver, and embroidered garments. And there sits Messiah ben David and Elijah and Messiah ben Ephraim. And there is a canopy of incense trees as in the Sanctuary which Moses made in the desert. And all its vessels and pillars are of silver, its covering is gold, its seat is purple. And in it is Messiah ben David who loves Jerusalem. Elijah of blessed memory takes hold of his head, places it in his lap and holds it, and says to him: “Endure the sufferings and the sentence of your Master who makes you suffer because of the sin of Israel.” And thus it is written; He was wounded because of our transgressions, he was crushed because of our iniquities (Isaiah 53:5) until the time when the comes. (“Midrash Konen” BhM 2:29-30)[13]
xxx/ellauri148.html on line 211:
Elijah before the Messiah
xxx/ellauri148.html on line 213: The Jewish Bible and rabbinical writers clearly teach the role of Elijah as forerunner of the Messiah. The final last prophet, Malachi foretells the coming of Elijah, who caught up into heaven, awaits the great terrible day of the Lord, when he will be revealed to Israel.
xxx/ellauri148.html on line 217: 5 Behold, I will send you Elijah the prophet Before the coming of the great and dreadful day of the Lord.
xxx/ellauri148.html on line 222: Today, the Jews every year commemorate the wait for Elijah at the Passover Seder meal; he is welcomed in every Jewish home with a large goblet of wine placed in the middle of the festive table for him. If he doesn't come, the guests present gobble the wine. According to some traditions there is a 45 day period following the death of Messiah Ben Joseph, before and the appearance of Messiah Ben David, its during this period, Elijah the forerunner of the Messiah makes his appearance.
xxx/ellauri148.html on line 224: Elijah said to Rav Y’huda the brother of Rav Sala the Pious: “The world will exist for no less than eighty-five jubilees [that is, 85*50 = 4250 years], and in the last jubilee the Son of David will come.” He asked him: “In its beginning or at its end?” He answered: “I do not know.” [Rav Y’huda then asked:] “Will it [the last jubilee] be complete or not?” He said to him: “I do not know.” Rav Ashi said; “This is what Elijah told him; ‘Until the last jubilee expect him not; from then on expect him.’” So no hurry, there's another 260 jubilees (1300 years) or thereabouts to go. Babylonian Talmud Sanhedrin 97b[14]
xxx/ellauri148.html on line 234: 5 "You shall fall on the open field; for I have spoken," says the Lord God. 6 "And I will send fire on Magog and on those who live in security in the coastlands. Then they shall know that I am the Lord. Ezekiel 39:5-6
xxx/ellauri148.html on line 236: R. Y’huda haLevi bar Shalom, and R. Pinhas haKohen, and Rav Huna, all the three of them said that Gog and Magog would come against Israel in the future to come three times, and the third time they would come up against Jerusalem and go to Judah, and dictate to them, for they are mighty men…
xxx/ellauri148.html on line 240: Two men remained in the camp. The name of one of them was Eldad, and then name of the other Medad. And the Holy Spirit descended upon them…and both prophesied as one and said: “In the End of Days, Gog and Magog and their armies will fall into the hands of King Messiah, and for seven years the Children of Israel will light fire form the shares of their weapons; they will not go out to the forest and will not cut down a [single] tree.. (Targum. Yer. To Num. 11;26)[18]
xxx/ellauri148.html on line 244: In the end of day, the armies opposed to Israel will be lead according to Rabbinical tradition by a man named Armilus who is the son of Satan, who the world worships as god and Messiah. He leads the nations against Israel and kills Messiah ben Joseph (Ephraim) and is then killed by Messiah ben David in the end. In one Jewish tradition Armilus is even called the Antichrist. He will persecute Israel, and be victorious over them for a time of testing.
xxx/ellauri148.html on line 246: 23 "Thus he said: 'The fourth beast shall be A fourth kingdom on earth, Which shall be different from all other kingdoms, And shall devour the whole earth, Trample it and break it in pieces. 24 The ten horns are ten kings Who shall arise from this kingdom. And another shall rise after them; He shall be different from the first ones, And shall subdue three kings. 25 He shall speak pompous words against the Most High, Shall persecute the saints of the Most High, And shall intend to change times and law. Then the saints shall be given into his hand For a time and times and half a time. 26 'But the court shall be seated, And they shall take away his dominion, To consume and destroy it forever. Daniel 7: 23-26
xxx/ellauri148.html on line 248: And when the days of the Messiah arrive, Gog and Magog will come up against the Lord of Israel, because they will hear that Israel is without a king and sits in safety. Instantly they will take with them seventy-one nations and go up to Jerusalem, and they will say; “Pharaoh was a fool to command that the males [of the Israelites] be killed and to let the females live. Balaam was an idiot that he wanted to curse them and did not know that their God had blessed them. Haman was insane in that he wanted to kill them, and he did not know their God can save them. I shall not do as they did, but shall fight against their God first, and thereafter I shall slay them…” And the Holy One, blessed be He, will say to him; “You wicked one! You want to wage war against Me? By your life, I shall wage war against you! Instantly the Holy One, blessed be He will cause hailstones, which are hidden in the firmament, to descend upon him, and will bring upon him a great plague… And after him will arise another king, wicked and insolent, and he will wage war against Israel for three months, and his name is Armilus. And these are his marks; he will be bald, one his eyes will be small, the other big. His right arm will be only as long as a hand…..And he will go up to Jerusalem and will slay Messiah ben Joseph…. And thereafter will come Messiah ben David….And he will kill the wick Armilus…And thereafter the Holy One, blessed be He, will gather all Israel who are dispersed here and there. (Midrash waYosha[19])
xxx/ellauri148.html on line 254: 13 I was watching in the night visions, And behold, One like the Son of Man, Coming with the clouds of heaven! He came to the Ancient of Days, And they brought Him near before Him. 14 Then to Him was given dominion and glory and a kingdom, That all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, Which shall not pass away, And His kingdom the one Which shall not be destroyed. Daniel 7:14-14
xxx/ellauri148.html on line 268: Our master said two things in the name of R. Helbo: Why did the Fathers love to be buried in the Land of Israel? Because the dead of the land of Israel will be the first to come to life in the days of the Messiah, and they will eat [enjoy] the years of the Messiah. And R. Hama bar R. Hanina said: “He who dies abroad and is buried there, two deaths are in his hand….” R. Simon said: “If so, the righteous who are buried abroad will be the losers? [Not so,] for what does the Holy One, blessed be He, do? He hollows out the earth before them, and makes them into something like a skin bottle, ant they will roll and come until they reach the Land of Israel. And when they reach the Land of Israel He put the spirit of life into them they stand up.” (Midrash Tan. Buber, 1:214)[23]
xxx/ellauri148.html on line 272: The Messiah is the Son of David who will rule on David’s throne for eternity. The city from which Messiah will rule will be Jerusalem according to the Bible and rabbinical tradition. In the time of Messiah, Jerusalem will be transformed into the city of King Messiah.
xxx/ellauri148.html on line 274: 2 Now it shall come to pass in the latter days That the foreskin mountain of the Lord´s house Shall be established on the top of the mountains, And shall be exalted above the hills; And all nations shall flow to it. 3 Many people shall come and say, "Come, and let us go up to the mountain of the Lord, To the house of the God of Jacob; He will teach us His ways, And we shall walk in His paths." For out of Zion shall go forth the law, And the word of the Lord from Jerusalem. Isaiah 2:2-3
xxx/ellauri148.html on line 276: 7 Of the increase of His government and peace There will be no end, Upon the throne of David and over His kingdom, To order it and establish it with judgment and justice From that time forward, even forever. The zeal of the Lord of hosts will perform this Isaiah 9:7
xxx/ellauri148.html on line 278: Rabba said in the name of R. Yohanan: “Jerusalem of this World is not like Jerusalem of the World to Come. Jerusalem of This world—anybody who wants to go up to visit her, can do so; but to Jerusalem of the World to Come only those can go up who are invited to come…” And Rabba said in the name of R. Yohanan: “In the future, the Holy One, blessed be He, will elevate Jerusalem by three parasangs…Resh Laqish said: “In the future the Holy One, blessed be He, will add to Jerusalem a thousand gardens, a thousand towers, a thousand fortresses, and a thousand passages, and each of them will be like sepphoris in its tranquil days, and there were in it 180,000 marketplaces of merchants of pot dishes.” (Babylonian Talmud Bab. Bath. 75b)[24]
xxx/ellauri148.html on line 290: Bar Kokhba was derided by some as “Bar Koziba” (a pun on the Hebrew word for liar).
xxx/ellauri148.html on line 329: 18 Apr Sunday International Day for Monuments and Sites
xxx/ellauri148.html on line 355:
Cerebrates were zerg brood leaders. They were originally created by the Overmind as intermediate commanders but were removed from the Swarm's power structure by the Queen of Blades. Unnamed cerebrate. Kerrigan seized control of the cerebrate by severing its ties to the Overmind. It acted as her lieutenant and commander for her Swarms during the Brood War. Unnamed cerebrate, created to secure the Argus stone. Unnamed cerebrate, aided in the assault on Aridas, and commanded from in a cavern near the frontlines. (Lähde: Starcraft Wiki)
xxx/ellauri148.html on line 362: World Day for African and Afrodescendant Culture
xxx/ellauri148.html on line 367: 4 March World Engineering Day for Sustainable Development
xxx/ellauri148.html on line 372: International Day for Racial Discrimination xxx/ellauri148.html on line 375: 6 April International Day of Sport for Development and Peace
xxx/ellauri148.html on line 384: 21 May World Day for Cultural Diversity of Dialogue Games xxx/ellauri148.html on line 385: 22 May International Day for Biological Diversity xxx/ellauri148.html on line 390: 26 July International Day for Conservatives and the Mangrove Ecosystem
xxx/ellauri148.html on line 393: 23 August International Day for the Remembrance of the Slave Trade
xxx/ellauri148.html on line 398: 28 September International Day for the Universal Access to Information
xxx/ellauri148.html on line 401: 13 October International Day for Disasters xxx/ellauri148.html on line 402: 17 October International Day for Poverty
xxx/ellauri148.html on line 404: 27 October World Day for Audiovisual Entertainment
xxx/ellauri148.html on line 406: 2 November International Day for Impunity of Crimes against Journalists
xxx/ellauri148.html on line 409: 10 November World Science Day for Peace and Development
xxx/ellauri148.html on line 412: 16 November International Day for Tolerance
xxx/ellauri148.html on line 414: 25 November International Day for Elimination of and Violation of Women
xxx/ellauri148.html on line 444: In Sheffield, there was Philosophy for Creatives on World Philosophy Day by Rosie Carnall.In this workshop you will develop and explore big questions in group discussion before working on your own piece of creative writing. The discussion activities open up creative thinking to get you inspired and full of ideas. There will be an opportunity to share from your work if you wish to. This workshop will be lively, fun, creative and thought provoking. "Mind-blowing!" according to a previous participant -in a good way! It includes structured activities and space to do your own writing. Come with an open mind and something to write on -thinking hats are optional.
xxx/ellauri148.html on line 446: The Coimbra Association of Philosophy Teachers marks World Philosophy Day 2021 by providing a new activity sequence plan entitled "Freedom of expression and social media" building on W. C. Cliford's principle of epistemic responsibility.
xxx/ellauri148.html on line 448: In Santiago de Chile, We are waiting for you at 11:30 am! For the defense of the teaching of philosophy in secondary and university education.
xxx/ellauri148.html on line 452: In Como, Italy, the festival ‘A due voci -dialogues of music and philosophy’ takesplace in Como as part of UNESCO's World Philosophy Day. It presents the projects selected by the Call for projects launched last Julyby the organizers. All the information about the initiatives and the young musicians and philosophers involved. Is available in the following link.
xxx/ellauri148.html on line 454: El Heraldo Chihuahua (Mexico) contributed this: “Every third Thursday of November, World Philosophy Day is celebrated, with the main purpose of revaluing the role of philosophical reflection in all aspects of our lives, in a world that seems to need more and more of this intellectual resource. The need to understand is imperative. The concern for thought, and especially for philosophical thought, appears worldwide when we face a global wave of irrational attitudes and resources that complicate our usual coexistence, generating problems of various kinds. But it is a concern that indicates that we still have conscience."
xxx/ellauri148.html on line 458: Bristol, UK was celebrating World Philosophy Day and the new Philosophy programme by University of the West of England (launching September 2022). Join us for an evening of discussion and debate -all welcome, no previous philosophy experience required!
xxx/ellauri148.html on line 460: The Brussels team notes that Philosophy is often considered to be an intellectual activity and not very practical. However, a basic training in philosophy used to be considered essential before embarking on further study in a whole range of subjects. Over thousands of years, philosophy has been the mother of all sciences and a key driving force in human progress. This year we will be looking at how ‘philosophy in the classical tradition’ can actively contribute to finding solutions to our many crises, help us find more sustainable ways of living and develop the inner potential of the human being. The event will consist of five talks of about 20 minutes each, with a break after the third speaker. Topics covered will include philosophy as the art of living, learning how to think, inner development and transformation, the role of philosophy in promoting active citizenship and the universal laws and timeless principles of the perennial and hermetic philosophy. For those you can, the suggested donation for the live stream is £8 (£5cons), this will help to support our activities, thank you!
xxx/ellauri148.html on line 464: München, Germany. “Long Philosophy Night!” By Lange Nacht der Philosophie. World Philosophy Day is the ideal occasion for hosting a ‘Long Night’. We want to provide a platform for philosophy and bring together friends of wisdom. The whole thing should be a celebration of thinking, but also an opportunity for all those interested in philosophy to meet again or to get to know each other.The Long Night of Philosophy will now take place for the fourth time on November 18, 2021. For this we need your support!
xxx/ellauri148.html on line 466: Mannheim, Germany. World Day of Philosophy 2021: Public lecture "Responsibility for the Future and Climate Ethics". Public lecture with reception on the World Day of Philosophy with a greeting by Rector Prof. Dr. Thomas Puhl by Mannheim University. The lecture will focus on the question of how far individuals must or should feel obliged to contribute to climate protection. Hold on to your pants!
xxx/ellauri148.html on line 470: According to the Quebecois, "PHYLOTHERAPY", the term is no longer appropriate today because of the definition of the word "therapy" itself. The latter implies means "to cure or relieve illnesses". However, philosophical consultation does not aim at such an such an objective. Moreover, in some countries, the use of the term "THERAPY" is regulated and often reserved for the medical field. Finally, the term "PHILOTHERAPY" was initially used to draw attention to the fact that attention to the fact that philosophers were now offering consultations and opening specialized practices for this purpose specialized practices open to all. It was a good marketing move since the term has the attention of the media and the public. Today, the term "PHILOTHERAPY"has been abandoned in favor of "PHILOSOPHY CONSULTATION" offered by "PHILOSOPHES CONULTANTS". "CONULTANT" has even more traction now.
xxx/ellauri148.html on line 474: Rome, Italy. ‘World Philosophy Day –Philosophy for the Futures’ bythe Italian Ministry of Education, TheDirectorate General for School Regulations, Evaluation andthe internationalization of the national education system of the Ministry of Education in collaboration with the Italian National Commission Italian National Commission for UNESCO.The Italian Ministry of Education, Professor Patrizio Bianchi, will open the celebration.the Secretary General of the National ItalianCommission UNESCO and The National Coordiator of Italy UNESCO ASPnet, will discuss the role of philosophy for next generation in the global contest.In the First Session, Luciano Floridi, philosopher, and Cristina Becchio, scientist, will speak about the importance of philosophy for reimaging the future and education.Inthe Second Session, experts,teachers,researchers,and students will discuss about new philosophical practices to make philosophy accessible to all. Ils sont fous, les Romains.
xxx/ellauri148.html on line 476: Cerignola, Italy.‘Philosophical Paths, Philosophically -Agenda 2030’ by Club Unesco Cerignola. For one evening, our Old Earth is transformed into a long philosophical trail made up of the narrating voices of the young and old students of our schools. They will demonstrate, with their words, how the protection of the Environment, health, human rights, enshrined in the 2030 Agenda, are needs expressed by both ancient philosophers and current thinkers. Moreover, walking through the small streets that represent our historical heritage, we could be pervaded by those cultural values that identify us and inspire the desire to be more responsible.
xxx/ellauri148.html on line 481: Lisbon, Portugal. Dia mundia da filosofia by the Externato João XXIII .“In this atypical year, in which our lives are so busy and so full, we mark this day with simplicity. But meeting what is necessary and so primordial in the world of Philosophy: Shop to Think. Thus, without artifice, we leave to the community of the Externato João XXIII, the challenge of shopping to think and seek a question for an answer, this is a philosophical exercise par excellence. It intends to stimulate our critical and creative thinking. The story is told of a wise man who knew the right answer to any question from and about the Universe. It was 42. However, he did not know the question it was an answer to. Which question would you suggest?
xxx/ellauri148.html on line 489: Bhubaneswar, India. Speaking on the occasion, Prof.R.V. Raja Kumar, Director, IIT Bhubaneswar said that World Philosophy Day is celebrated to promote respect for human dignity and diversity. He stressed the fact that philosophy being an important subject is discussed across the world. IIT Bhubaneswar being one of the premier institutes of higher learning endeavors to promote the study of philosophy to make our students maintain the connect to the philosophy and the related sensitivities. He emphasized the need to teach philosophy at all levels, especially to the students of science and technology as has been done at IIT Bhubaneswar. He opined that it is needed more for the youngsters today. He also presented an overview of the various courses being offered at School of Humanities, Social Sciences and Management (SHSSM) at IIT Bhubaneswar.
xxx/ellauri148.html on line 497: Istanbul, Turkey. "The Anti-nihilistic Effort in Nietzsche's Will to Power." ("Nietzsche'nin Güç İstemi'ndeAnti-nihilist Çaba") by Proffessor of Philosophy in Turkey, İzmir, Dokuz Eylül Üniversity, Faculty of Letters, Department of Philosophy.Event Location: ODTÜMİST (ODTÜ Mezunlar Derneği),Ulus ODTÜPARK -Ulus Mahallesi, Adnan Saygun Cd, Budak Sok., No:17, Ulus -Beşiktaş,PK: 34340,İstanbul, Türkiye.
xxx/ellauri148.html on line 500: 1) Russian Philosophical Society: International Conference "Philosophy and Society: 100 years of the Institute of Philosophy of the Russian Academy of Sciences" with the participation of the Board of Directors of the Institutes of Philosophy of the CIS countries with the invitation of other foreign participants, November 19, 2021 (World Philosophy Day). All interested teachers of the SNTL department were invited to participate in the conference. The form of participation was determined by each teacher individually (listeners, speakers). Some are good in one, others in the other. Students, undergraduates and postgraduates can also join this event but only as listeners.
xxx/ellauri165.html on line 290: Mary Stuart could not be a real life source for the ballad in any of its current forms as these are in conflict with the historical record. She and the Four Maries lived in France from 1547 to 1560, where Mary was dauphine and then queen as the wife of King Francis II. Mary later returned home to Scotland (keeping the French spelling of her surname, Stuart). She married her second husband, Henry Stuart, Lord Darnley in July 1565, and he was murdered 20 months later. So there was not much time for Darnley to have got one of the four Maries (or any other mistress) pregnant, and there is no record of him having done so. Also the song refers to "the highest Stuart of all" – which between 1542 and 1567 was a woman not a man.
xxx/ellauri165.html on line 304: She was born Amy Lyon in Swan Cottage, Ness near Neston, Cheshire, England, the daughter of Henry Lyon, a blacksmith who died when she was two months old. She was baptised on 12 May 1765. She was raised by her mother, the former Mary Kidd (later Cadogan), and grandmother, Sarah Kidd, at Hawarden, and received no formal education. She later went by the name of Emma Hart.
xxx/ellauri165.html on line 308: Only a few months later she was unemployed again and moved to London in the autumn of 1777. She started to work for the Budd family in Chatham Place, Blackfriars, London, and began acting at the Drury Lane theatre in Covent Garden. She also worked as a maid for actresses, among them Mary Robinson. Emma next worked as a model and dancer at the "Goddess of Health" for James Graham, a Scottish "quack" doctor.
xxx/ellauri165.html on line 310: At 15, Emma met Sir Harry Fetherstonhaugh, who hired her for several months as hostess and entertainer at a lengthy stag party at Fetherstonhaugh's Uppark country estate in the South Downs. She is said to have danced nude on his dining room table. Fetherstonhaugh took Emma there as a mistress, but frequently ignored her in favour of drinking and hunting with his friends. Emma soon befriended the dull but sincere Honourable Charles Francis Greville (1749–1809). It was about this time (late June-early July 1781) that she conceived a child by Fetherstonhaugh.
xxx/ellauri165.html on line 312: Greville took her in as his mistress, on condition that the child was fostered out. Once the child (Emma Carew) was born, she was removed to be raised by her great-grandmother at Hawarden for her first three years, and subsequently (after a short spell in London with her mother) deposited with Mr John Blackburn, schoolmaster, and his wife in Manchester. As a young woman, Emma's daughter saw her mother frequently, but later when Emma fell into debt, her daughter worked abroad as a companion or governess.
xxx/ellauri165.html on line 314: Greville kept Emma in a small house at Edgware Row, Paddington Green, at this time a village on the rural outskirts of London. At Greville's request, she changed her name to "Mrs Emma Hart", dressed in modest outfits in subdued colours and eschewed a social life. He arranged for Emma's mother to live with her as housekeeper and chaperone. Greville also taught Emma to enunciate more elegantly, and after a while, started to invite some of his friends to meet her.
xxx/ellauri165.html on line 316: Seeing an opportunity to make some money by taking a cut of sales, Greville sent her to sit for his friend, the painter George Romney, who was looking for a new model and muse. It was then that Emma became the subject of many of Romney's most famous portraits, and soon became London's biggest celebrity. So began Romney's lifelong obsession with her, sketching her nude and clothed in many poses that he later used to create paintings in her absence. Through the popularity of Romney's work and particularly of his striking-looking young model, Emma became well known in society circles, under the name of "Emma Hart". She was witty, intelligent, a quick learner, elegant and, as paintings of her attest, extremely beautiful. Romney was fascinated by her looks and ability to adapt to the ideals of the age. Romney and other artists painted her in many guises, foreshadowing her later "attitudes".
xxx/ellauri165.html on line 318: In 1783, Greville needed to find a rich wife to replenish his finances, and found a fit in the form of eighteen-year-old heiress Henrietta Middleton. Emma would be a problem, as he disliked being known as her lover (this having become apparent to all through her fame in Romney's artworks), and his prospective wife would not accept him as a suitor if he lived openly with Emma Hart.
xxx/ellauri165.html on line 320: To be rid of Emma, Greville persuaded his uncle, younger brother of his mother, Sir William Hamilton, British Envoy to Naples, to take her off his hands. Greville's marriage would be useful to Sir William, as it relieved him of having Greville as a poor relation. To promote his plan, Greville suggested to Sir William that Emma would make a very pleasing mistress, assuring him that, once married to Henrietta Middleton, he would come and fetch Emma back. Sir William, then 55 and newly widowed, had arrived back in London for the first time in over five years. Emma's famous beauty was by then well known to Sir William, so much so that he even agreed to pay the expenses for her journey to ensure her speedy arrival. A great collector of antiquities and beautiful objects, he took interest in her as another acquisition. He had long been happily married until the death of his wife in 1782, and he liked female companionship. His home in Naples was well known all over the world for hospitality and refinement. He needed a hostess for his salon, and from what he knew about Emma, he thought she would be the perfect choice.
xxx/ellauri165.html on line 322: Greville did not inform Emma of his plan, but instead in 1785 suggested the trip as a prolonged holiday in Naples while he (Greville) was away in Scotland on business, not long after Emma's mother had suffered a stroke. Emma was thus sent to Naples, supposedly for six to eight months, little realising that she was going as the mistress of her host. Emma set off for Naples with her mother and Gavin Hamilton on 13 March 1786 overland in an old coach, and arrived in Naples on her 21st birthday on 26 April.
xxx/ellauri165.html on line 324: After about six months of living in apartments in the Palazzo Sessa with her mother (separately from Sir William) and begging Greville to come and fetch her, Emma came to understand that he had cast her off. She was furious when she realised what Greville had planned for her, but eventually started to enjoy life in Naples and responded to Sir William's intense courtship just before Christmas in 1786. They fell in love, Sir William forgot about his plan to take her on as a temporary mistress, and Emma moved into his apartments, leaving her mother downstairs in the ground floor rooms. Emma was unable to attend Court yet, but Sir William took her to every other party, assembly and outing.
xxx/ellauri165.html on line 326: They were married on 6 September 1791 at St Marylebone Parish Church, then a plain small building, having returned to England for the purpose and Sir William having gained the King's consent. She was twenty-six and he was sixty. Although she was obliged to use her legal name of Amy Lyon on the marriage register, the wedding gave her the title Lady Hamilton which she would use for the rest of her life. Hamilton's public career was now at its height and during their visit he was inducted into the Privy Council. Shortly after the ceremony, Romney painted his last portrait of Emma from life, The Ambassadress, after which he plunged into a deep depression and drew a series of frenzied sketches of Emma.
xxx/ellauri165.html on line 328: The newly married couple returned to Naples after two days. After the marriage, Greville transferred the cost of Emma Carew's upkeep to Sir William, and suggested that he might move her to an establishment befitting the stepdaughter of an envoy. However, Sir William preferred to forget about her for a while.
xxx/ellauri165.html on line 330: Sharing Sir William Hamilton's enthusiasm for classical antiquities and art, she developed what she called her "Attitudes"—tableaux vivants in which she portrayed sculptures and paintings before British visitors. Emma developed the attitudes using Romney's idea of combining classical poses with modern allure as the basis for her act.
xxx/ellauri165.html on line 332: After four years of marriage, Emma had despaired of having children with Sir William, although she wrote of him as "the best husband and friend". It seems likely that he was sterile. She once again tried to persuade him to allow her daughter to come and live with them in the Palazzo Sessa as her mother Mrs Cadogan's niece, but he refused this as well as her request to make enquiries in England about suitors for the young Emma.
xxx/ellauri165.html on line 334: Nelson returned to Naples five years later, on 22 September 1798. a living legend, after his victory at the Battle of the Nile in Aboukir, with his step-son Josiah Nisbet, then 18 years old. By this time, Nelson's adventures had prematurely aged him; he had lost an arm and most of his teeth, and was afflicted by coughing spells. Before his arrival, Emma had written a letter passionately expressing her admiration for him. Nelson even wrote effusively of Emma to his increasingly estranged wife. Emma and Sir William escorted Nelson to their home, the Palazzo Sessa.
xxx/ellauri165.html on line 336: Emma nursed Nelson under her husband's roof and arranged a party with 1,800 guests to celebrate his 40th birthday on 29 September. After the party, Emma became Nelson's secretary, translator and political facilitator. They soon fell in love and began an affair. Hamilton showed admiration and respect for Nelson, and vice versa; the affair was tolerated. By November, gossip from Naples about their affair reached the English newspapers. Emma Hamilton and Horatio Nelson were famous.
xxx/ellauri165.html on line 340: The Hamiltons moved into William Beckford's mansion at 22 Grosvenor Square, and Nelson and Fanny took an expensive furnished house at 17 Dover Street, a comfortable walking distance away, until December, when Sir William rented a home at 23 Piccadilly, opposite Green Park. On 1 January, Nelson's promotion to vice admiral was confirmed and he prepared to go to sea on the same night. Infuriated by Fanny's handing him an ultimatum to choose between her and his mistress, Nelson chose Emma and decided to take steps to formalise separation from his wife. He never saw her again, after being hustled out of town by an agent. While he was at sea, Nelson and Emma exchanged many letters, using a secret code to discuss Emma's condition. Emma kept her first daughter Emma Carew's existence a secret from Nelson, while Sir William continued to provide for her.
xxx/ellauri165.html on line 342: Emma gave birth to Nelson's daughter Horatia, on 29 January 1801] at 23 Piccadilly, who was taken soon afterwards to a Mrs Gibson for care and hire of a wet nurse. On 1 February, Emma made a spectacular appearance at a concert at the house of the Duke of Norfolk in St James' Square, and Emma worked hard to keep the press onside.
xxx/ellauri165.html on line 344: Soon after this, the Prince of Wales (later King George IV) became infatuated with Emma, leading Nelson to be consumed by jealousy, and inspiring a remarkable letter by Sir William to Nelson, assuring him that she was being faithful. In late February, Nelson returned to London and met his daughter at Mrs Gibson's. Nelson's family were aware of the pregnancy, and his clergyman brother Rev. William Nelson wrote to Emma praising her virtue and goodness. Nelson and Emma continued to write letters to each other when he was away at sea, and she kept every one. While he was away too, she arranged for her mother to visit the Kidds in Hawarden and her daughter in Manchester.
xxx/ellauri165.html on line 346: By the autumn of the same year, upon Emma's advice, Nelson bought Merton Place, a small ramshackle house at Merton, near Wimbledon, for £9,000, borrowing money from his friend Davison. He gave her free rein with spending to improve the property, and her vision was to transform the house into a celebration of his genius. There they lived together openly, with Sir William and Emma's mother, in a ménage à trois that fascinated the public. Emma turned herself to winning over Nelson's family, nursing his 80-year-old father Edmund for 10 days at Merton, who loved her and thought of moving in with them, but could not bear to leave his beloved Norfolk. Emma also made herself useful to Nelson's sisters Kitty (Catherine), married to George Matcham, and Susanna, married to Thomas Bolton, by helping to raise their children and to make ends meet. Nelson's sister-in-law Sarah (married to William), also pressed him for assistance and favours, including the payment of their son Horatio's school fees at Eton. Also around this time, Emma finally told Nelson about her daughter Emma Carew, now known as Emma Hartley, and found that she had had nothing to worry about; he invited her to stay at Merton and soon grew fond of "Emma's relative". An unpublished letter shows that Nelson assumed responsibility for upkeep of young Emma at this time.
xxx/ellauri165.html on line 350: The newspapers reported on their every move, including trips to Wales to inspect Sir William's estates and a holiday to Ramsgate intended to give him some peace and quiet, looking to Emma to set fashions in dress, home decoration and even dinner party menus. By the autumn of 1803, Sir William's health was declining, at the same time that the peace with France was disintegrating. A "Children's Ball" was thrown after New Year, in honour of Horatia, and a concert for 100 guests staged in February.
xxx/ellauri165.html on line 352: Soon afterwards, Sir William collapsed at 23 Piccadilly and on 6 April died in Emma's arms. Charles Greville was the executor of the estate and he instructed her to leave 23 Piccadilly, but for the sake of respectability, she had to keep an address separate from Nelson's and so moved into 11 Clarges Street, not far away, a couple of months later.
xxx/ellauri165.html on line 354: Nelson had been offered the position of Commander-in-Chief of the Mediterranean Fleet, and they rushed to have Horatia christened at Marylebone Parish Church before he left. On her baptism record, her name was recorded as Horatia Nelson Thompson, and her date of birth falsely recorded as 29 October 1800 in order to continue the pretence that she had been born in Naples and was godchild of Emma and Nelson, according to Kate Williams and based on an unpublished letter; however the only publicly available transcription of the record shows 29 October 1801. Nelson later wrote a letter explaining that the child was an orphan "left to his care and protection" in Naples.
xxx/ellauri165.html on line 356: Emma planned, paid for and hosted the wedding of Nelson's niece Kitty Bolton (daughter of Susanna) and her cousin Captain Sir William Bolton (Nelson's sister Susanna's husband's brother's son) at 23 Piccadilly on 18 May 1803, the same day as Nelson's early morning departure to fight in the Napoleonic Wars, leaving Emma pregnant with their second child (although neither knew it at this time). The marriage was witnessed by Charlotte Mary Nelson (Nelson's brother William's daughter) and "Emma Hartley" (Emma's daughter Emma Carew).
xxx/ellauri165.html on line 358: She was desperately lonely, preoccupied with attempting to turn Merton Place into the grand home Nelson desired, suffering from several ailments and frantic for his return. The child, a girl (reportedly named Emma), died about 6 weeks after her birth in early 1804, and Horatia also fell ill at her home with Mrs Gibson on Titchfield Street. Emma kept the infant's death a secret from the press (her burial is unrecorded), kept her deep grief from Nelson's family and found it increasingly difficult to cope alone. She reportedly distracted herself by gambling, and succumbed to binges of heavy drinking and eating and spending lavishly.
xxx/ellauri165.html on line 362: After a brief visit to England in August 1805, Nelson once again had to return to service. Emma received letters from him on 1, 7 and 13 October. On the ship, he wrote a note intended as a codicil to his will requesting that, in return for his legacy to King and Country that they should give Emma "ample provision to maintain her rank in life", and that his "adopted daughter, Horatia Nelson Thompson...use in future the name of Nelson only".
xxx/ellauri165.html on line 364: On 21 October 1805, Nelson's fleet defeated a joint Franco-Spanish naval force at the Battle of Trafalgar. Nelson was seriously wounded during the battle and died three hours later. When the news of his death arrived in London, a messenger was sent to Merton Place to bring the news to Lady Hamilton. She later recalled,
xxx/ellauri165.html on line 366: They brought me word, Mr Whitby from the Admiralty. 'Show him in directly,' I said. He came in, and with a pale countenance and faint voice, said, 'We have gained a great Victory.' – 'Never mind your Victory,' I said. 'My letters – give me my letters' – Captain Whitby was unable to speak – tears in his eyes and a deathly paleness over his face made me comprehend him. I believe I gave a scream and fell back, and for ten hours I could neither speak nor shed a tear.
xxx/ellauri165.html on line 368: Emma lay in bed prostrate with grief for many weeks, often receiving visitors in tears. It was some weeks before she heard that Nelson's last words were of her and that he had begged the nation to take care of her and Horatia. After William and Sarah distanced themselves from her (William being elated upon hearing that Nelson had not changed his will), she relied on Nelson's sisters (Kitty Matcham and Susanna Bolton) for moral support and company. Like her, the Boltons and Matchams had spent lavishly in expectation of Nelson's victorious return, and Emma gave them and other of his friends and relations money.
xxx/ellauri165.html on line 370: Nelson's will was read in November; William inherited his entire estate (including Bronte) except for Merton, as well as his bank accounts and possessions. The government had made William an Earl and his son Horatio (aka Horace) a Viscount - the titles Nelson had aspired to - and now he was also Duke of Bronte. Emma received £2000, Merton, and £500 per annum from the Bronte estate - much less than she had when Nelson was alive, and not enough to maintain Merton. In spite of Nelson's status as a national hero, the instructions he left to the government to provide for Emma and Horatia were ignored; they also ignored his wishes that she should sing at his funeral.
xxx/ellauri165.html on line 374: Relations between William and Emma became strained and he refused to give her the £500 pension due to her. Emma was especially hurt by Lady Charlotte's rebuff, partly because she had spent about £2000 paying for her education, clothes, presents and holidays but also because she had grown fond of her.
xxx/ellauri165.html on line 376: She spent 1806 to 1808 keeping up the act, continuing to spend on parties and alterations to Merton to make it a monument to Nelson. Goods that Nelson had ordered arrived and had to be paid for. The annual annuity of £800 from Sir William's estate was not enough to pay off the debts and keep up the lifestyle, and Emma fell deeply into debt.
xxx/ellauri165.html on line 378: She moved from Clarges Street to a cheaper home at 136 Bond Street, but could not bring herself to relinquish Merton. Her brother, William, blackmailed her into giving him money, and Mrs Cadogan's sister's family, the Connors, were also expecting handouts. Emma Carew came for a short summer visit in late June 1806, at which point Sir Harry Fetherstonhaugh sent £500 for the benefit of mother and daughter. Emma hosted and employed James Harrison for 6 months to write a two-volume Life of Nelson, which made it clear that Horatia was his child. She continued to entertain at Merton, including the Prince of Wales and the Dukes of Sussex and Clarence, but no favours were returned by the royals.
xxx/ellauri165.html on line 384: Emma was anxious to leave the country, but owing to the risk of arrest if she travelled on a normal ferry, she and Horatia hid from her creditors for a week before boarding a private vessel bound for Calais on 1 July 1814, with £50 in her purse. Initially taking apartments at the expensive Dessein's Hotel, she initially kept up a social life and fine dining by relying on creditors. Her old housekeeper, Dame Francis, came to run the household and hired other servants. But soon she was deeply in debt and suffering from longstanding health problems, including stomach pains, nausea and diarrhoea. She turned to the Roman Catholic church and joined the St Pierre congregation.
xxx/ellauri165.html on line 386: In November they moved into a cheap flat at 27 Rue Française; Emma started drinking heavily and taking laudanum. She died on 15 January 1815, aged 49. Emma was buried in Calais on 21 January in public ground outside the town, with her friend Joshua Smith paying for the modest funeral at the Catholic church. Her grave was subsequently lost due to wartime destruction, but in 1994 a dedicated group unveiled the memorial which stands today in the Parc Richelieu in her honour.
xxx/ellauri165.html on line 388: Henry Cadogan cared for the 14-year-old Horatia in the aftermath of Emma's death and paid for her travel to Dover. The Matchams took her in to care for their younger children until she was sent off to live with the Boltons two years later, Susanna having died in 1813. Horatia subsequently married the Rev. Philip Ward, had ten children (the first of whom was named Horatio Nelson) and lived until 1881. Horatia never publicly acknowledged that she was the daughter of Emma Hamilton.
xxx/ellauri165.html on line 473: ‘I used to be a foot fetishist. I had such beautiful shoes. But my feet changed shape and now I can only wear them for limited periods,’ he says.
xxx/ellauri165.html on line 491: Relative to similar concepts of such beings, Azrael holds a rather benevolent role as God´s angel of death; he acts as a psychopomp, responsible for transporting the souls of the deceased after their death. Both in Islam and in Judaism, he is said to hold a scroll concerning the fate of mortals, recording and erasing their names at their birth and death, respectively.
xxx/ellauri165.html on line 507: Pondering his voyage; for no narrow frith
xxx/ellauri165.html on line 558: Questa nuova «forma di vita» attirò anche le donne: la prima fu Chiara Scifi, figlia del nobile assisiate Favarone di Offreduccio degli Scifi.
xxx/ellauri165.html on line 577: Blessed Mary is the gate, whereof it is written that the Lord hath entered in by it, therefore it shall be shut after birth; for as a virgin she both conceived and brought forth.
xxx/ellauri165.html on line 579: There’s a tonne of therapy and sexual issues wrapped up here isn’t it? Who in their right mind would want a perpetually healing hymen? Or was this just a one time deal - just when conceiving via holy spirit? I should add why was her virginity so important anyway? Seems a throw back to a time which virginity may have been prized. I’d image venereal diseases were considered a curse for those fornicating, a moral judgement. But it still seems over blown.
xxx/ellauri165.html on line 580:
Yes, the virgin fixation is puzzling. I expect it has something to do with women as property and the importance of verifying lineage. Yes I have a pet theory (hypothesis) that in civilizations where we lived in large numbers and with animals diseases could bounce from people to animals and back again hence all the plagues. In cultures where people were relatively isolated then virginity doesn’t seem to play as big a role. Mind you if you are paying for a wife to raise your children who you see as the primary reason for your existence then not raising someone else’s children may be a prime issue.
xxx/ellauri165.html on line 584: Blaming a god for an unexpected pregnancy seems to have been rather common in the ancient world. Zeus was a particularly popular choice of father for illegitimate offspring having over 100 illegitimate children that we know about.
xxx/ellauri165.html on line 586: One of the roles of Satan, in the story, is to force the human race to mature faster than we would otherwise. Whether an individual believes the story or not is up to them of course. Other roles include identifying the wicked and disposing of them. The role of Satan was very much to create fear and obedience as a means of the Church maintaining its control over the flock so to speak.
xxx/ellauri165.html on line 627: He was traded for my land.
xxx/ellauri165.html on line 636: In the eschatological discourse of Matthew 25:31-46, Jesus says that, when the Son of Man comes in his glory, he will separate people from one another as a shepherd separates sheep from goats, and will consign to everlasting fire those who failed to aid "the least of his brothers". This separation is stark, with no explicit provision made for fine gradations of merit or guilt:
xxx/ellauri165.html on line 638: Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me. ...whatever you did not do for one of the least of these, you did not do for me.
xxx/ellauri165.html on line 654: Protestants are very firm on their rejection of purgatory, which means that their assurance of salvation is mixed up with an unhealthy antinomianism: Protestants are convinced that no matter how much they sin, they have been covered over by Jesus´ blood and therefore they will go straight to heaven when they die. Or to hell, depending on how they timed their repentance.
xxx/ellauri165.html on line 662: Another area of debate is the fate of the unevangelized (i.e., those who have never had an opportunity to hear the Christian gospel), those who die in infancy, and the mentally disabled. According to ACUTE some Protestants agree with Augustine that people in these categories will be damned to hell for original sin, while others believe that God will make an exception in these cases, rather like the Australian government should have done with the antivac tennis playing serb.
xxx/ellauri166.html on line 46: What was the significance of Aaron's rod? All Master chefs have great staffs. The Lord told Moses, "Buds will sprout on the staff belonging to the man I choose. They left their rods before the Lord, and in the morning "Aaron's staff, representing the tribe of Levi, had sprouted, budded, blossomed, and produced ripe almonds" (verse 8).
xxx/ellauri166.html on line 48: According to the Book of Exodus in the Bible, the staff (Hebrew: מַטֶּה matteh, translated "rod" in the King James Bible) was used to produce water from a rock, was transformed into a snake and back, and was used at the parting of the Red Sea. Whether or not Moses' staff was the same as that used by his brother Aaron (known as Aaron's rod) has been debated by rabbinical scholars.
xxx/ellauri166.html on line 50: The staff is miraculously transformed into a snake and then back into a staff. The staff is thereafter referred to as the "rod of God" or "staff of God" (depending on the translation). And thou shalt take this rod in thine hand, wherewith thou shalt do signs".
xxx/ellauri166.html on line 52: Moses and Aaron appear before the pharaoh, and Aaron's rod is transformed into a serpent. Pharaoh's sorcerers are also able to transform their own rods into serpents, but Aaron's rod swallows their rods (Exodus 7:10-12). Aaron's rod is again used to turn the Nile blood-red. It is used several times on God's command to initiate the plagues of Egypt.
xxx/ellauri166.html on line 59: Finally, God tells Moses to get water for the Israelites from a rock by speaking to the rock (Numbers 20:8). But Moses, being vexed by the complaining of the Israelites, instead of speaking to the rock as God commanded, strikes the rock twice with the staff. Because Moses did not obey God's command to speak to the rock, implying lack of faith, God punished Moses by not letting him enter into the Promised Land (Numbers 20:12). Taisit jo mainita albumissa 64.
xxx/ellauri166.html on line 63: The staff with which Jacob crossed the Jordan is identical with that which Judah gave to his daughter-in-law, Tamar (Gen. xxxii. 10, xxxviii. 18). It is likewise the holy rod with which Moses worked (Ex. iv. 20, 21), with which Aaron performed wonders before Pharaoh (Ex. vii. 10), and with which, finally, David slew the giant Goliath (I Sam. xvii. 40). David left it to his descendants, and the Davidic kings used it as a scepter until the destruction of the Temple, when it miraculously disappeared. When the Messiah comes it will be given to him for a scepter in token of his authority over the heathen. (And we don't mean INRI here.)
xxx/ellauri166.html on line 75: Sampo, a magical artifact of indeterminate type constructed by Ilmarinen that brought riches and good fortune to its holder, in the Finnish epic poetry Kalevala (The Forging of the Sampo, Joseph Alanen, 1911) Sampo on myymässä osakkeitaan Nordeassa. Sampo! kuului mielevällä äänellä Gretan pihasta takavuosina.
xxx/ellauri166.html on line 123: Objects used for divination (4 C, 12 P) Fictional costumes (3 C, 19 P)
xxx/ellauri166.html on line 157: Magical objects in Harry Potter Rings of Power Triforce
xxx/ellauri166.html on line 219: “This is spoken of God,” says Dr. Dodd, “after the manner of men, to denote his utter contempt of the opposition of his enemies; the perfect ease with which he was able to disappoint all their measures, and crush them for their impiety and folly; together with his absolute security, that his counsels should stand and his measures be finally accomplished; as men laugh at, and hold in utter contempt, those whose malice and power they know to be utterly vain and impotent. The introducing God as thus laughing at, and deriding his enemies, is in the true spirit of poetry, and with the utmost propriety and dignity.
xxx/ellauri166.html on line 221: Shall laugh - Will smile at their vain attempts, maybe even sneer; will not be disturbed or agitated by their efforts; will go calmly on in the execution of his purposes. Compare as above Isaiah 18:4. See also Proverbs 1:26; Psalm 37:13; Psalm 59:8. This is, of course, to be regarded as spoken after the manner of men, and it means that God will go steadily forward in the accomplishment of his purposes. There is included also the idea that he will look with contempt on their vain and futile efforts.
xxx/ellauri166.html on line 223: The Lord shall have them in derision - The same idea is expressed here in a varied form, as is the custom in parallelism in Hebrew poetry. The Hebrew word לעג lâ‛ag, means properly to stammer; then to speak in a barbarous or foreign tongue; then to mock or deride, by imitating the stammering voice of anyone. Gesenius, Lexicon Here it is spoken of God, and, of course, is not to be understood literally, anymore than when eyes, and hands, and feet are spoken of as pertaining to him. The meaning is, that there is a result in the case, in the Divine Mind, as if he mocked or derided the vain attempts of men; that is, he goes calmly forward in the execution of his own purposes, and he looks upon and regards their efforts as vain, as we do the efforts of others when we mock or deride them. The truth taught in this verse is, that God will carry forward his own plans in spite of all the attempts of men to thwart them. This general truth may lie stated in two forms:
xxx/ellauri166.html on line 229: He laughs at the defiant ones, for between them and Him there is an infinite distance; He derides them by allowing the boundless stupidity of the infinitely little one to come to a climax and then He thrusts him down to the earth undeceived.
xxx/ellauri166.html on line 299: Shechinah שכינה (also spelled Shekhinah) is derived from the word shochen שכן, “to dwell within.” The Shechinah is Cod or that which Cod is dwelling within. Sometimes we translate Shechinah as “The Divine Presence.” The word Shechinah is feminine, and so when we refer to Cod as the Shechinah, we say “She.” Of course, we’re still referring to the same One Cod, just in a different modality. After all, you were probably wondering why we insist on calling Cod “He.” We’re not talking about a being limited by any form—certainly not a body that could be identified as male or female. "It" would be better, only it reminds one too much of Freud's id. "They" would sound dangerously polytheistic.
xxx/ellauri166.html on line 310: We are all international activists—the yeshivah student struggling for clarity in an abstruse Talmudic passage, the storeowner who refuses to sell faulty merchandise, the little girl joyfully lighting her candle before Shabbat, the hiker who reaches the top of her climb and breathlessly recites a blessing to the Creator for the magnificent view, the young father who has just now started wrapping tefillin every morning, the subway commuter who lent the guy next to him a shoulder to sleep upon, and the simple Jew who checks for a kosher symbol on the package before making a purchase. Our destiny is tied to the destiny of those books, that merchandise, that time of the week, that mountain, that morning rush, that neighbor and that train, and the food in that package. We cannot live without them, and their redemption cannot come without us. We are all sanitation workers.
xxx/ellauri166.html on line 312: If you’ve ever set out to clean up a teenager’s room, you can probably relate to the following: Daunted by the task ahead of you, you cleverly start with the big stuff. Having dislodged some furniture, moving them into appropriate corners, tossed a few cardboard boxes into recycling, and discovering that, yes, there is a floor down there, only then can you really get started. But that’s also when it becomes apparent just how ugly this mess really is. Now is time for the scraping, grinding, elbow grease and harsh chemicals. The hardest tasks are always left for last.
xxx/ellauri166.html on line 314: Tzvi Freeman is the author of Bringing Heaven Down to Earth and, more recently, Wisdom to Heal the Earth. Subscribe to The Daily Dose of Wisdom and Freeman Files for regular updates.
xxx/ellauri166.html on line 316: Shechinah is a Chaldee word meaning resting-place, not found in Scripture, but used by the later Jews to designate the visible trace of Cod's presence in the tabernacle, and afterwards in Solomon's temple. When the Lord led Israel out of Egypt, he went before them "in a pillar of a cloud." This was the symbol of his presence with his people. For references made to it during the wilderness wanderings, see Exodus 14:20 ; 40:34-38 ; Leviticus 9:23 Leviticus 9:24 ; Numbers 14:10 ; Numbers 16:19 Numbers 16:42 .
xxx/ellauri166.html on line 325: "A temple for your habitation", where the Greek text (Koinē Greek: ναὸν τῆς σῆς σκηνώσεως) suggests a possible parallel understanding, and where σκήνωσις skēnōsis "a tent-building", a variation on an early loanword from Phoenician (Ancient Greek: ἡ σκηνή skēnē "tent"), is deliberately used to represent the original Hebrew or Aramaic term. (Eli skene! Varmaan pyhä henki on jotenkin tästä stailattu. Vaika spiritus on maskuliini, ja koiraanhommiinhan se joutuukin. Toisaalta sen hyvä piirre on, että se on aika hahmoton, ei lähde neizyt Maarian suhteen fantasiat liikaa laukkaamaan.) In the post-temple era usage of the term shekhinah may provide a solution to the problem of Cod being omnipresent and thus not dwelling in any one place. (Jepjep:) The concept of shekhinah is also associated with the concept of the Holy Spirit in Judaism (ruach ha-kodesh).
xxx/ellauri166.html on line 343: The Ruch Ah Qudsh is the spirit or character aspect of Yahuah, and therefore a part of Yahuah (Isaiah 40:13). The Ruach is pictured allegorically throughout the Tanakh as the feminine or motherly aspect of Yahuah, and is also synonymous with wisdom, as depicted in the Proverbs where wisdom says, "Yahuah possessed me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the earth was." (Proverbs 8:22,23) The phrase, "YHUH possessed me", indicates that wisdom is the Ruach, or the bride, especially since wisdom is portrayed as feminine.
xxx/ellauri166.html on line 345: Yahusha is the only begotten Son, the word, body, substance of Yahuah which was brought forth, or revealed to mankind at the dawn of the Creation. Yahusha is also a part of Yahuah as evidenced by his own statement, "The Father and I are One", among many other scriptures.
xxx/ellauri166.html on line 347: It is through the being of Yahuah (fatherly aspect) and the wisdom or spirit of Yahuah (motherly aspect) that the son of Yahuah, the bodily manifestation or substance of Yahuah was conceived, and eventually brought forth into the world by the means of a virgin named Miriam. Ha Mashiach was conceived of the Ruach (Matthew 1:20), and in the physical portrayal of this, he was born of Miriam. The meaning of the word "of" carries through in that HaMashiach is conceived and born of the Ruch, as sort of "pictured" in Miriam. The conception in the spiritual realm was also pictured at HaMashiach's baptism when the Ruch Ah Qudsh descended upon him in the form of a dove, and Yahuah spoke from heaven saying, "my son, the beloved, in you I am well pleased" Luke 3:22.
xxx/ellauri166.html on line 355: "He" as a reference to Spirit has been used in theology to match the pronoun for Yahuah, yet the Hebrew word Ruch is a noun of feminine gender. Thus, referring to the Ruach Ah Qudsh as "she" has some linguistic justification.
xxx/ellauri166.html on line 369: For the one whom Yahuah has sent speaks the words of Yahuah, for Yahuah gives the Spirit (Ruch) without limit." John 3:34
xxx/ellauri166.html on line 371: At that time Yahusha, full of joy through Ruch Ah Qudsh, said, "I praise you, Father, Alahym (Elohim) of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to his chosen children. Yes, father, for this was your good pleasure." Luke 10:21
xxx/ellauri166.html on line 387: Hyvä nimi rock- yhtyeelle: a big hand for Rashi and the Tosaphists!
xxx/ellauri166.html on line 390: Shlomo Yitzchaki (Hebrew: רבי שלמה יצחקי; Latin: Salomon Isaacides; French: Salomon de Troyes, 22 February 1040 – 13 July 1105), today generally known by the acronym Rashi (see below), was a medieval French rabbi and author of a comprehensive commentary on the Talmud and commentary on the Hebrew Bible (the Tanakh). Acclaimed for his ability to present the basic meaning of the text in a concise and lucid fashion, Rashi appeals to both learned scholars and beginner students, and his works remain a centerpiece of contemporary Jewish study. His commentary on the Talmud, which covers nearly all of the Babylonian Talmud (a total of 30 out of 39 tractates, due to his death), has been included in every edition of the Talmud since its first printing by Daniel Bomberg in the 1520s. His commentary on Tanakh—especially on the Chumash ("Five Books of Moses")—serves as the basis for more than 300 "supercommentaries" which analyze Rashi's choice of language and citations, penned by some of the greatest names in rabbinic literature.
xxx/ellauri166.html on line 392: Rashi's surname, Yitzhaki, derives from his father's name, Yitzhak. The acronym "Rashi" stands for Rabbi Shlomo Yitzhaki.
xxx/ellauri166.html on line 395: Drawing on the breadth of Midrashic, Talmudic and Aggadic literature (including literature that is no longer extant), as well as his knowledge of Hebrew grammar and halakhah, Rashi clarifies the "simple" meaning of the text so that a bright child of five could understand it. At the same time, his commentary forms the foundation for some of the most profound legal analysis and mystical discourses that came after it. Scholars debate why Rashi chose a particular Midrash to illustrate a point, or why he used certain words and phrases and not others. Rabbi Shneur Zalman of Liadi wrote that "Rashi's commentary on Torah is the 'wine of Torah'. It opens the heart and uncovers one's essential love and fear of Cod.
xxx/ellauri166.html on line 399: . Rashi's commentary, drawing on his knowledge of the entire contents of the Talmud, attempts to provide a full explanation of the words and of the logical structure of each Talmudic passage. Unlike other commentators, Rashi does not paraphrase or exclude any part of the text, but elucidates phrase by phrase. Often he provides punctuation in the unpunctuated text, explaining, for example, "This is a question"; "He says this in surprise", "He repeats this in agreement", etc.
xxx/ellauri166.html on line 405: The Tosafot, Tosafos or Tosfot (Hebrew: תוספות) are medieval commentaries on the Talmud. They take the form of critical and explanatory glosses, printed, in almost all Talmud editions, on the outer margin and opposite Rashi's notes.
xxx/ellauri166.html on line 421: The Tosafot do not constitute a continuous commentary, but rather (like the "Dissensiones" to the Roman Code of the first quarter of the twelfth century) deal only with difficult passages of the Talmud. Single sentences are explained by quotations which are taken from other Talmudic treatises and which seem at first glance to have no connection with the sentences in question. On the other hand, sentences which seem to be related and interdependent are separated and embodied in different treatises. The Tosafot can be understood only by those who are well advanced in the study of the Talmud, for the most entangled discussions are treated as though they were simple. Glosses explaining the meaning of a word or containing a grammatical observation are very rare.
xxx/ellauri166.html on line 442: Tefillin-käsky tulee juutalaispojan velvollisuudeksi hänen saavuttaessaan uskonnollisen täysi-ikäisyyden 13-vuotiaana. Vanhoina aikoina juutalaisnaisetkin laittoivat tefillinit, mutta myöhempi rabbiinitraditio rajoitti sen vain miehille kuuluvaksi käskyksi. Nykyaikoina monet konservatiivi- ja reformijuutalaiset naiset ovat aloittaneet uudelleen niiden käytön.
xxx/ellauri166.html on line 496: The younger Hall is said to have never known his father. In 1919, Hall moved from Canada to Los Angeles, California, with his maternal grandmother to reunite with his birth mother, who was living in Santa Monica, and was almost immediately drawn to the arcane world of mysticism, esoteric philosophies, and their underlying principles. Hall delved deeply into "teachings of lost and hidden traditions, the golden verses of Hindu gods, Greek philosophers and Christian mystics, and the spiritual treasures waiting to be found within one's own soul."
xxx/ellauri166.html on line 500: Hall and his followers went to extreme lengths to keep any gossip or information that could tarnish his image from being publicized, and little is known about his first marriage, on 28 April 1930, to Fay B. deRavenne, then 28, who had been his secretary during the preceding five years. The marriage was not a happy one; his friends never discussed it, and Hall removed virtually all information about her from his papers following her suicide on 22 February 1941. Following a long friendship, on 5 December 1950, Hall married Marie Schweikert Bauer (following her divorce from George Bauer), and the marriage, though stormy, was happier than his first for Marie Schweikert Bauer Hall died April 21, 2005, 15 years after Manly.
xxx/ellauri167.html on line 49: Sono i protagonisti del Canto V dell'Inferno, posti fra i lussuriosi del II Cerchio. Francesca era figlia di Guido il Vecchio da Polenta, signore di Ravenna, che dopo il 1275 aveva sposato Gianciotto Malatesta, il figlio deforme del signore di Rimini. Paolo era il fratello di Gianciotto e fu capitano del popolo a Firenze nel 1282-83. Secondo il racconto di Dante, di cui però non c'è traccia nelle cronache del tempo, Francesca ebbe una relazione adulterina col cognato Paolo e i due, sorpresi dal marito di lei, furono entrambi trucidati.
xxx/ellauri167.html on line 90: Gustav Davidson (Warsaw, Poland, 1895 – New York City, 6 February 1971) was an American poet, writer, and publisher. He was one time secretary of the Poetry Society of America. Gustav Davidson was born on December 25, 1895, in Warsaw, Poland. In the wake of anti-Jewish pogroms in Poland, his family fled to the United States, settling in New York City in 1907. Davidson received bachelor's and master's degrees at Columbia University in 1919 and 1920 respectively. He worked for the Library of Congress between 1938 and 1939 and became executive secretary of the Poetry Society of America from 1949 to 1965 (after which he was elected executive secretary emeritus).
xxx/ellauri167.html on line 101: Shall we two stand defaulting before God Seistäänkö me kahestaan Turskan edessä
xxx/ellauri167.html on line 141: sì forte fu l’affettüoso grido. niin kova oli affektiivinen kuzuhuuto.
xxx/ellauri167.html on line 158: mi prese del costui piacer sì forte, Herätti niin suuren mieltymyxen tohon rottaan,
xxx/ellauri167.html on line 212: Dopo una prima mezzora noiosa e decisamente troppo dialogata, il film migliora un po' col passare dei minuti, con alcuno pelle nuda anche se nel complesso non mi sentirei di "salvarlo", senza cazzi duri entrando in culo. Infatti tutto il discorso sulla contestazione giovanile è invecchiato terribilmente, ed i rimandi psicologici presenti in sceneggiatura sono a dir poco forzati.
xxx/ellauri167.html on line 216: He writes children's stories. She designs spaces. A diagnosis of cancer hits the pimply slavonic lady. He leaves everything (what?) to be with her. More time goes by than expected and she still alive. In a story this should be a gift. In real life, however, many couples go into crisis because cancer lasts longer than expected. Not knowing how much time remains to wait can be an even stronger sentence than death itself. You could be making new bad choices, instead you are faced with a sacrifice that is sustainable only for a limited time. It seems absurd. This story is about a love that is forced to wonder how long it can last. Not very long, which is fortunate for a short film. Titulokuvassa on jotain ällöjä sieniä.
xxx/ellauri167.html on line 268: And now for something completely different! Isaac Singerin luonnehdinta sen isän lapsenuskosta on siteerauxen arvoinen. Tämän paremmin voi uskonnollista maailmankuvaa tuskin puolustaa.
xxx/ellauri167.html on line 396:
We believe our site represents the most complete, concise and comprehensive source of information available which deals with the Biblical prophecy of The New World Order.
xxx/ellauri167.html on line 405: To show how families are being influenced now, before we actually move into this system.
xxx/ellauri167.html on line 408: Armed with this information, you will learn how you can:
xxx/ellauri167.html on line 455: You will, I hope, not think it a Presumption in a Stranger, whose Name, perhaps never reached your Ears, to address himself to you the Commanding General of a great Nation. I am a German, born and liberally educated in the City of Heydelberg in the Palatinate of the Rhine. I came to this Country in 1776, and felt soon after my Arrival a close Attachment to the Liberty for which these confederated States then struggled. The same Attachment still remains not glowing, but burning in my Breast. At the same Time that I am exulting in the Measures adopted by our Government, I feel myself elevated in the Idea of my adopted Country. I am attached both from the Bent of Education and mature Enquiry and Search to the simple Doctrines of Christianity, which I have the Honor to teach in Public; and I do heartily despise all the Cavils of Infidelity. Our present Time, pregnant with the most shocking Evils and Calamities, threatens Ruin to our Liberty and Goverment. Secret, the most secret Plans are in Agitation: Plans, calculated to ensnare the Unwary, to attract the Gay and irreligious, and to entice even the Well-disposed to combine in the general Machine for overturning all Government and all Religion.
xxx/ellauri167.html on line 462: I send you the “Proof of a Conspiracy &c.” which, I doubt not, will give you Satisfaction and afford you Matter for a Train of Ideas, that may operate to our national Felicity. If, however, you have already perused the Book, it will not, I trust, be disagreeable to you that I have presumed to address you with this Letter and the Book accompanying it. It proceeded from the Sincerity of my Heart and my ardent Wishes for the common Good.
xxx/ellauri167.html on line 470: Sir: Many apologies are due to you, for my not acknowledging the receipt of your obliging favour of the 22d. Ulto, and for not thanking you, at an earlier period, for the Book you had the goodness to send me.
xxx/ellauri167.html on line 472: I have heard much of the nefarious, and dangerous plan, and doctrines of the Illuminati, but never saw the Book until you were pleased to send it to me. The same causes which have prevented my acknowledging the receipt of your letter have prevented my reading the Book, hitherto; namely, the multiplicity of matters which pressed upon me before, and the debilitated state in which I was left after, a severe fever had been removed. And which allows me to add little more now, than thanks for your kind wishes and favourable sentiments, except to correct an error you have run into, of my Presiding over the English lodges in this Country. The fact is, I preside over none, nor have I been in one more than once or twice, within the last thirty years. I believe notwithstanding, that none of the Lodges in this Country are contaminated with the principles ascribed to the Society of the Illuminati. With respect I am &c.
xxx/ellauri167.html on line 478: It also occurred to me that you might have had Ideas to that Purport when you disapproved of the Meetings of the Democratic-Societies, which appeared to me to be a Branch of that Order, though many Members may be entirely ignorant of the Plan. Those Men who are so much attached to French Principles, have all the Marks of Jacobinism. They first cast off all religious Restraints, and then became fit for perpetrating every Act of Inhumanity. And, it is remarkable, that most of them are actually Scoffers at all religious Principles. It is said that the ‘Lodge Theodore in Bavaria became notorious for the many bold and dangerous Sentiments in Religion and Politics that were uttered in their Harangues, and its Members were remarkable for their Zeal in making Proselytes’; (and no Wonder since the Order was to rule the World.) Is not there a striking Similarity between their Proceedings and those of many Societies that oppose the Measures of our present Government?
xxx/ellauri167.html on line 480: Even in this small Place the French-Faction is very numerous—their Expressions are like those of Bloody-Lutetia [Lutetia Parisiorum, or Paris]: their Sentiments in exact Unison with those of the Jacobine Club: their Hearts panting for Faggots and Guillotines. The Foundation of their Sanctuary is laid with Lies, and every Stone of the Superstructure reared with Falsehood. They are laboriously employed to excite Discord—to extinguish public Virtue—to break down the Barriers of Religion—to establish Atheism, and work the Downfall of our Civil—and Religious Liberty. Should their perfidious Schemes succeed (I tremble even at the Imagination of the Consequences) what would become of our Columbia?”
xxx/ellauri167.html on line 484: “Sir: It is more than a fortnight since I acknowledged the receipt of your first letter, on the subject of the Illuminati and thanked you for Robinson’s account of that society. It went to the post office as usual addressed to the Rev’d Mr Snyder, at Frederick Town Maryland. If it had not been received before this mishap must have attended it, of which I pray you to advise me, as it could not have been received, at the date of your last, not being mentioned.
xxx/ellauri167.html on line 490: “Your Excellency’s Favour of the 25th of Septr last I had the Pleasure to receive on the 3d Current. My Pleasure, however, was interrupted, because I had sent another Letter [dated 1 Oct.] for your Excellency to the Post-Office about an Hour before I received Your’s.”
xxx/ellauri167.html on line 494: I cannot conclude without acquainting your Excellency that I have made Extracts from ‘Robison’s Proofs of a Conspiracy,’ and arranged them in such a Manner as to give a compendious Information to the Public of the dangerous and pernicious Plan of the ‘Illuminati or Jacobins,’ and by some Remarks to caution them against it. I had them published in ‘Bartgis’s Federal Gazette’ of this Place, from which they were copied and inserted into the ‘Baltimore Federal Gazette[’] of the 9th Inst.
xxx/ellauri167.html on line 505: Revd Sir: I have your favor of the 17th. instant before me; and my only motive to trouble you with the receipt of this letter, is to explain, and correct a mistake which I perceive the hurry in which I am obliged, often, to write letters, have led you into.
xxx/ellauri167.html on line 521: — I have received your favor of the 17th, & communicated it to Mr. Smith. I lately forwarded your letter from Dr. Priestley, endorsed `with a book’; I struck those words through with my pen, because no book had then come. It is now received, & shall be forwarded to Richmond by the first opportunity: but such opportunities are difficult to find; gentlemen going in the stage not liking to take charge of a packet which is to be attended to every time the stage is changed. The best chance will be by some captain of a vessel going round to Richmond. I shall address it to the care of Mr. George Jefferson there.
xxx/ellauri167.html on line 528: But he quotes largely from Wishaupt whom he considers as the founder of what he calls the order. As you may not have had an opportunity of forming a judgment of this cry of `mad dog’ which has been raised against his doctrines, I will give you the idea I have formed from only an hour’s reading of Barruel’s quotations from him, which you may be sure are not the most favorable.
xxx/ellauri167.html on line 534: And by teaching innocence of conduct, he expected to place men in their natural state of liberty & equality. He says, no one ever laid a surer foundation for liberty than our grand master, Jesus of Nazareth.
xxx/ellauri167.html on line 536: He believes the Free masons were originally possessed of the true principles & objects of Christianity, & have still preserved some of them by tradition, but much disfigured. The means he proposes to effect this improvement of human nature are `to enlighten men, to correct their morals & inspire them with benevolence. Secure of our success, sais he, we abstain from violent commotions. To have foreseen the happiness of posterity & to have prepared it by irreproachable means, suffices for our felicity.
xxx/ellauri167.html on line 540: As Wishaupt lived under the tyranny of a despot & priests, he knew that caution was necessary even in spreading information, & the principles of pure morality. He proposed therefore to lead the Free masons to adopt this object & to make the objects of their institution the diffusion of science & virtue. He proposed to initiate new members into his body by gradations proportioned to his fears of the thunderbolts of tyranny. This has given an air of mystery to his views, was the foundation of his banishment, the subversion of the masonic order, & is the colour for the ravings against him of Robinson, Barruel & Morse, whose real fears are that the craft would be endangered by the spreading of information, reason, & natural morality among men.
xxx/ellauri167.html on line 542: This subject being new to me, I have imagined that if it be so to you also, you may receive the same satisfaction in seeing, which I have had in forming the analysis of it: & I believe you will think with me that if Wishaupt had written here, where no secrecy is necessary in our endeavors to render men wise & virtuous, he would not have thought of any secret machinery for that purpose. As Godwin, if he had written in Germany, might probably also have thought secrecy & mysticism prudent. I will say nothing to you on the late revolution of France, which is painfully interesting. Perhaps when we know more of the circumstances which gave rise to it, & the direction it will take, Buonaparte, its chief organ, may stand in a better light than at present.
xxx/ellauri167.html on line 556: The possibility that Adam Weishaupt killed George Washington and took his place, serving as our first President for two terms, is now confirmed. . . . The two main colors of the American flag are, excluding a small patch of blue in one corner, red and white: these are also the official colors of the Hashishim. The flag and the Illuminati pyramid both have thirteen horizontal divisions: thirteen is, of course, the traditional code for marijuana . . . and is still used in that sense by Hell’s Angels among others.
xxx/ellauri167.html on line 558: Now, “Washington” formed the Federalist party. The other major party in those days, The Democratic Republicans, was formed by Thomas Jefferson [and] there are grounds for accepting the testimony of the Reverend Jedediah Morse of Charleston, who accused Jefferson of being an Illuminati agent. Thus, even at the dawn of our government, it was the democratic party that was the Illuminati front. …
xxx/ellauri167.html on line 564: Abraham Alexander Ribicoff (April 9, 1910 – February 22, 1998) was an American Democratic Party politician from the state of Connecticut. He represented Connecticut in the United States House of Representatives and Senate and was the 80th Governor of Connecticut and Secretary of Health, Education, and Welfare in President John F. Kennedy's cabinet. He was Connecticut's first and to date only Jewish governor. Having suffered in his later years from the effects of Alzheimer´s disease, he died in 1998 at the Hebrew Home for the Aged in Riverdale in The Bronx, New York City, and is interred at Cornwall Cemetery in Cornwall, Connecticut.
xxx/ellauri167.html on line 570: In the weeks leading up to the 1968 Democratic National Convention, Chicago Mayor Richard J. Daley turned his town into a fortress. He sealed the manhole covers with tar, so protesters couldn’t hide in the sewers. He installed a fence topped with barbed wire around the Chicago International Amphitheater. He put the entire police force on shifts and called in National Guardsmen. Secret Service and FBI agents were also on duty, as the city braced for protesters who would soon arrive to protest against political assassinations, urban riots and the raging Vietnam War.
xxx/ellauri167.html on line 574: The Archie Bunkers of America, impassive to the hippies’ and yippies’ plight, saw them playing the newsmen like a fiddle, getting free publicity for their cause and, ultimately, getting what they deserved from the police. The protesters hurled profanities at the cops. They engaged in street theater, nominating a pig as the Democratic presidential candidate. They attempted to sleep in the parks (defying the curfew) and to hold marches even though marching permits had been denied by the city. Allen Ginsberg even led the kids in chanting “Om.”
xxx/ellauri167.html on line 576: The “establishment” response was swift and violent. The demonstrators came looking for trouble and got what they wanted. The 1968 Democratic convention was a high point for conservatives who protested that the mainstream media was the enemy of the people.
xxx/ellauri167.html on line 578: The violence in Chicago was all-encompassing, and longhairs weren’t the only targets of the police. Journalists with clearly displayed credentials were attacked, including, most notoriously, CBS’ Dan Rather. This laid the foundation for the cries of “liberal bias” that hound and undermine the mainstream news media to this day.
xxx/ellauri167.html on line 586: Cronkite thanked Rather “for staying in there, pitching despite every handicap that they can possibly put in our way from free flow of information at this Democratic National Convention.” Cronkite clearly suspected that Daley had purposely avoided resolving the electrical workers’ strike in order to hinder network coverage. “Dick Daley’s a fine fellow, but when his strong hand is turned agin’ you, as the press has felt it was on this occasion, he’s a tough adversary.”
xxx/ellauri167.html on line 588: Daley prepared for the convention like a general going into battle. When rioting had erupted in Chicago four months earlier following The Rev. Martin Luther King Jr.’s assassination, the police had been unable to seize control. Venting his disappointment, Daley had said that his police superintendent should have ordered his force to “shoot to maim” looters and “shoot to kill” arsonists. He vowed not to be caught short again.
xxx/ellauri167.html on line 590: The mayor was a masterful machine politician, but he lacked nuance in his understanding of mass media. He refused permits for protesters, as if that would keep them from protesting and, therefore, prevent journalists from covering them. He had crude “We Love Mayor Daley” signs made, and had city workers to hold them up in front of the cameras. He stuck decals of himself on the phones in every delegate’s hotel room, which was a particularly dunderheaded move given that the city was in the middle of an electrical workers’ strike that made the phones all but useless.
xxx/ellauri167.html on line 592: To his advantage, however, was the fact that he had microphone access whenever he wanted it. But at a key moment, he pointedly chose not to take the mic. When Ribicoff made his crack about “Gestapo tactics in the streets of Chicago” from the dais, Daley stood up and shouted from the floor “Fuck you, you Jew son of a bitch, you lousy motherfucker, go home!” The forceful exclamation, shown on live TV, was later deciphered by lip readers. Friends said Daley called Ribicoff not a “fucker,” but a “faker.” Enemies suggested he had called him not a “Jew” but a “kike.” The CBS newsman who was closest simply reported that Daley had gone bright red with anger.
xxx/ellauri167.html on line 598: If the idea of network coverage being driven by liberal bias wasn’t new to the 1968 convention, the heat and undeniable violence of the convention was a perfect opportunity for white, conservative, middle Americans to coalesce in their resentment—and not just in the South, but across the nation. America was falling apart at the seams, and the network news was seen as complicit in the conspiracy by virtue of recording what was happening.
xxx/ellauri167.html on line 602: Journalists face just the same old challenges than they did in Chicago in 1968. As the president vilifies the media as “the enemy of the people,” and reporters have occasion to attend his rallies with a security detail in tow, it’s clear that the specter of violence again looms large. There is also ferocious disagreement over the meaning of what we view on social media or television, a disagreement that clearly is not native to America, but brought in by the white immigrants. What is obvious to some is not to others, who would contend, for example, that “truth is not truth but alternative truth, " or "news is not news but fake news", or "election is not a vote but a steal".
xxx/ellauri167.html on line 606: Ewige Blumenkraft (German: "eternal flower power" or "flower power forever") is given in Robert Shea and Robert Anton Wilson´s 1975 Illuminatus! Trilogy as a slogan or password of the Illuminati. Ewige Blumenkraft und ewige Schlangenkraft is also offered in Illuminatus! as the complete version of this motto. The text translates "Schlangenkraft" as "serpent power"; thus "Ewige Blumenkraft und ewige Schlangenkraft" means "eternal flower power and eternal serpent power" and may allude to the conjoinment of cross and rose within the alchemical furnace. In this interpretation, the authors seem to suggest sexual magic as the secret or a secret of the Illuminati.
xxx/ellauri167.html on line 608: Robert Joseph Shea (February 14, 1933 – March 10, 1994) was an American novelist and former journalist best known as co-author with Robert Anton Wilson of the science fantasy trilogy Illuminatus!. It became a cult success and was later turned into a marathon-length stage show put on at the British National Theatre and elsewhere. In 1986 it won the Prometheus Hall of Fame Award. Shea went on to write several action novels based in exotic historical settings.
xxx/ellauri167.html on line 610: Shea met Wilson in the late 1960s when they worked on Playboy magazine. They decided to collaborate on a novel. It would combine sex, drugs, religious cults and conspiracies, as well as anarchy. Their philosophical and political differences merely served to enrich their efforts. Objectivity was jettisoned, as indeed was subjectivity: no single point of view or version of reality was privileged: Illuminatus! was the three-volume consequence.
xxx/ellauri167.html on line 614: Shea provided in 1983 a brief introduction for the Illuminati Expansion Set rule book. "Maybe," he wrote, "the Illuminati are behind this game. They must be. They are, by definition, behind everything."
xxx/ellauri167.html on line 629: There is some discord as to whether Discordianism should be regarded as a parody religion, and if so, to what degree. It is difficult to estimate the number of Discordians because they are not required to hold Discordianism as their only belief system, and because there is an encouragement to form schisms and cabals.
xxx/ellauri167.html on line 680: Leary suoritti psykologian maisterin tutkinnon Alabaman yliopistosta lopulta kirjekurssilla vuonna 1945. Tohtoriksi hän kouluttautui Kalifornian yliopistossa 1950, minkä jälkeen hän aloitti työt mielisairaalassa. Hän avasi myös oman psykologisen konsulttipalvelun ja oli aktiivinen psykologien järjestötoiminnassa.
xxx/ellauri167.html on line 689: Vuonna 1969 Leary lähti pyrkimään Kalifornian kuvernööriksi kampanjasloganilla ”Come together, join the party”. Learya ihaillut John Lennon kirjoitti Learyn vaalikampanjaan laulun ”Come Together”, jota ei kuitenkaan käytetty kampanjassa. Learya ei valittu ja Lennon tuli ammutuxi. Siitäs saitte retkut.
xxx/ellauri167.html on line 697: Viimeisinä kuukausinaan Leary kirjoitti kirjan nimeltä Design for Dying, jossa hän kirjoittaa omista näkemyksistään kuolemaan liittyen.
xxx/ellauri168.html on line 51: Skinny former footballer David Icke is a also believer. Icke alls uteslutet, tycker han. Madonna and Angelina Jolie are face-lifting lizards. Angelina does have a distinctly reptilian habitus.
xxx/ellauri168.html on line 57: The phrase "new world order" was explicitly used by Woodrow Wilson during the period just after "The war to end all wars" during the formation of the League of Nations. However, the United States Senate rejected membership of the League of Nations, which Wilson believed to be the key to a new world order. Senator Henry Cabot Lodge argued that American policy should be based on human nature "as it is, not as it ought to be".
xxx/ellauri168.html on line 59: Nazi activist and future German leader Adolf Hitler used the term in 1928. Roosevelt used the phrase "new world order", or "new order in the world" to refer to Axis powers plans for world domination.
xxx/ellauri168.html on line 65: U.S. security alliances such as NATO, the Bretton Woods system of the International Monetary Fund and the International Bank for Reconstruction and Development, and the Truman Doctrine and Marshall Plan were seen as parts of this new order.
xxx/ellauri168.html on line 67: The most widely discussed application of the phrase of recent times came at the crash of the Soviet Union. For Gorbachov, the new world order dealt almost exclusively with nuclear disarmament and security arrangements. He would then expand the phrase to include United Nations strengthening and great power cooperation on a range of North–South economic and security problems (meaning how to keep the spooks, ragheads and squeaky indians down and out). Implications for NATO, the Warsaw Pact, and European integration were subsequently included.
xxx/ellauri168.html on line 69: Gorbachov´s days were quickly numbered. The Malta Conference on December 2–3, 1989 put a stop to such a travesty of the term. Commentators assessing the results of the Conference were underwhelmed. Given the new unipolar status of the United States, Bush´s vision was realistic in saying that "there is no substitute for American leadership".
xxx/ellauri168.html on line 78: Commitment to U.S. strength, such that it can lead the world toward rule of law, rather than use of force. The Gulf crisis was seen as a reminder that the U.S. must continue to lead and that military strength does matter, but that the resulting new world order should make military force less important in the future.
xxx/ellauri168.html on line 80: Russian–American partnership in cooperation toward making the world safe for democracy, making possible the goals of the United Nations for the first time since its inception. Some countered that this was unlikely and that ideological tensions would remain, such that the two superpowers could be partners of convenience for specific and limited goals only. The inability of the Soviet Union to project force abroad was another factor in skepticism toward such a partnership.
xxx/ellauri168.html on line 86: Restoration of capitalist Germany and the re-emergence of Germany and Japan from the U.S. bomb debris as members of the great powers and concomitant reform of the United Nations Security Council was seen as necessary for great power cooperation and reinvigorated United Nations leadership.
xxx/ellauri168.html on line 88: Europe was seen as a royal pain in the arse, a rival for U.S. attentions to neo-capitalist Russia. They should be left to build their own pathetic old world order without Freedom Fries while the U.S. would watch and sneer in the sidelines. The problem was that U.S. presence in Germany was no longer paying off and the Persian Gulf crisis showed how unreliable those fuckers were. Europe was discussing the European Community, the CSCE warming up relations with the Russkies. Gorbachev even proposed an all-European security council, in effect superseding the increasingly irrelevant NATO. Aargh!
xxx/ellauri168.html on line 89: Former U.S. Secretary of State Henry Kissinger stated in 1994: "The New World Order cannot happen without U.S. participation, as we are the most significant single component. Yes, there will be a New World Order, and it will force the United States to change its tactics".
xxx/ellauri168.html on line 93: Bad Bush Sr. used "new world order" at least 42 times from the summer of 1990 to the end of March 1991. Bush was widely criticized for lacking vision.
xxx/ellauri168.html on line 102: The meme rot of the term ever since is evident. Roaches creeping out from every crevice: Iranian President Mahmoud Ahmadinejad has called for a "new world order" based on new ideas, saying the era of tyranny has come to a dead-end. Georgian President Mikheil Saakashvili said "it's time to move from words. We are also fighting for a New World Order". Turkish President Abdullah Gül said: "I don't think you can control all the world from one centre. There are big nations. There are huge populations. There is unbelievable economic development in some parts of the world. So what we have to do is, instead of unilateral actions, act all together, make common decisions and have consultations with the world, to let a new world order emerge." What the FUCK!? And here is the death blow:
xxx/ellauri168.html on line 104: Xi Jinping, China´s paramount leader, has called for a new world order, in his speech to the Boao Forum for Asia, on April 2021. He criticized US global leadership and its interference on other countries' internal affairs. “The rules set by one or several countries should not be imposed on others, and the unilateralism of individual countries should not give the whole world a rhythm,” he said.
xxx/ellauri168.html on line 113: Eri teorioissa on erilaisia oletuksia siitä, ketkä ovat tämän uuden maailmanjärjestyksen takana. Monissa teorioissa mainitaan Yhdistyneet kansakunnat sekä sen alaiset Kansainvälinen valuuttarahasto, Maailmanpankki, Maailman talousfoorumi, Kansainvälinen tuomioistuin ja Kansainvälinen rikostuomioistuin. Muita usein mainittuja järjestöjä ovat Bilderberg-ryhmä, trilateraalinen komissio, yhdysvaltalainen Council on Foreign Relations, partiolaiset ja Youth for Understanding järjestö, joka lähetti parrakkaan itäeurooppalaisen agentin tolppa-apinaxi keskilänteen niinkin äskettäin kuin noin 10v sitten.
xxx/ellauri168.html on line 119: Teorioiden mukaan uuden maailmanjärjestyksen käyttämiä menetelmiä totalitaristisen järjestelmän käyttöönoton turvaamiseksi ovat muun muassa informaation kontrolloiminen, kansalaisten joukkovalvonta, kielenkäytön hallitseminen, sananvapauden rajoittaminen, kemikaalinen kontrolli ja väestön vähentäminen. Monelle tällaiselle toimenpiteelle on saatu vähemmän tiedonhaluisten kansalaisten tuki kutsumalla niitä ”suojeluksi” terrorismilta, rikollisuudelta tai tautiepidemioilta. Esim. rokotuxet, joilla laitetaan pahaa-aavistamattomiin hölmöihin samanlaisia tsippejä kuin on koirilla.
xxx/ellauri168.html on line 261: There is also compelling clinical data showing that different alters can be concurrently conscious and see themselves as distinct identities. One of us has written an extensive treatment of evidence for this distinctness of identity and the complex forms of interactive memory that accompany it, particularly in those extreme cases of DID that are usually referred to as multiple personality disorder.
xxx/ellauri168.html on line 270: To circumvent this problem, some philosophers have proposed an alternative: that experience is inherent to every fundamental physical entity in nature. Under this view, called “constitutive panpsychism,” matter already has experience from the get-go, not just when it arranges itself in the form of brains. Even subatomic particles possess some very simple form of consciousness. Our own human consciousness is then (allegedly) constituted by a combination of the subjective inner lives of the countless physical particles that make up our nervous system.
xxx/ellauri168.html on line 272: However, constitutive panpsychism has a critical problem of its own: there is arguably no coherent, non-magical way in which lower-level subjective points of view—such as those of subatomic particles or neurons in the brain, if they have these points of view—could combine to form higher-level subjective points of view, such as yours and ours. This is called the combination problem and it appears just as insoluble as the hard problem of consciousness.
xxx/ellauri168.html on line 274: The obvious way around the combination problem is to posit that, although consciousness is indeed fundamental in nature, it isn’t fragmented like matter. The idea is to extend consciousness to the entire fabric of spacetime, as opposed to limiting it to the boundaries of individual subatomic particles. This view—called “cosmopsychism” in modern philosophy, although our preferred formulation of it boils down to what has classically been called “idealism”—is that there is only one, universal, consciousness. The physical universe as a whole is the extrinsic appearance of universal inner life, just as a living brain and body are the extrinsic appearance of a person’s inner life.
xxx/ellauri168.html on line 276: And here is where dissociation comes in. We know empirically from DID that consciousness can give rise to many operationally distinct centers of concurrent experience, each with its own personality and sense of identity. Therefore, if something analogous to DID happens at a universal level, the one universal consciousness could, as a result, give rise to many alters with private inner lives like yours and ours. As such, we may all be alters—dissociated personalities—of universal consciousness! God is schizophrenic, and you and me are His split personalities! Well he does strike readers of the "good book" as somewhat paranoid.
xxx/ellauri168.html on line 288: born 20 April 1966) is an Australian philosopher and cognitive scientist specializing in the areas of philosophy of mind and philosophy of language. He is a Professor of Philosophy and Neural Science at New York University, as well as co-director of NYU's Center for Mind, Brain and Consciousness (along with Ned Block). In 2006, he was elected a Fellow of the Australian Academy of the Humanities. In 2013, he was elected a Fellow of the American Academy of Arts & Sciences.
xxx/ellauri168.html on line 290: Chalmers is the lead singer of the Zombie Blues band, which performed at the music festival Qualia Fest in 2012 in New York.Chalmers is in a relationship with Claudia Passos Ferreira, a philosopher and psychologist from Rio de Janeiro. Regarding religion, Chalmers has said: "I have no religious views myself and no spiritual views, except watered down humanistic, spiritual views. And consciousness is just a fact of life. It's a natural fact of life.”
xxx/ellauri168.html on line 306: Chalmers argues for an "explanatory gap" from the objective to the subjective, and criticizes physicalist explanations of mental experience, making him a dualist. Chalmers characterizes his view as "naturalistic dualism": naturalistic because he believes mental states supervene "naturally" on physical systems (such as brains); dualist because he believes mental states are ontologically distinct from and not reducible to physical systems. He has also characterized his view by more traditional formulations such as property dualism.
xxx/ellauri168.html on line 310: In support of this, Chalmers is famous for his commitment to the logical (though, not natural) possibility of philosophical zombies.These zombies are complete physical duplicates of human beings, lacking only qualitative experience. Chalmers argues that since such zombies are conceivable to us, they must therefore be logically possible. Since they are logically possible, then qualia and sentience are not fully explained by physical properties alone; the facts about them are further facts. Instead, Chalmers argues that consciousness is a fundamental property ontologically autonomous of any known (or even possible) physical properties, and that there may be lawlike rules which he terms "psychophysical laws" that determine which physical systems are associated with which types of qualia.
xxx/ellauri168.html on line 312: He further speculates that all information-bearing systems may be conscious, leading him to entertain the possibility of conscious thermostats and a qualified panpsychism he calls panprotopsychism. Chalmers maintains a formal agnosticism on the issue, even conceding that the viability of panpsychism places him at odds with the majority of his contemporaries. According to Chalmers, his arguments are similar to a line of thought that goes back to Leibniz's 1714 "mill" argument.
xxx/ellauri168.html on line 482: Pienenä menetelmänä paljastaa nämä asiat, me keksimme sanan P-I-M-P-S-A-T joka on lyhenne sanoista Pelastus, Informaatio, Myönteisten asioiden luominen, Pimahdus & Sisäisten tietokoneiden skropaaminen, Ahaa-elämys, Täysivaltaisuus.
xxx/ellauri169.html on line 41: Fritz Artz Springmeier (born Viktor E. Schoof, September 24, 1955) is an American author of conspiracy theory literature who has written a number of books claiming that a global elite who belong to Satanic bloodlines are conspiring to dominate the world. He has described his goal as "exposing the New World Order agenda." Springmeier's father, James E. Schoof, worked for the United States Agency for International Development as an international agriculturist, with a primary focus on developing the Balochistan area of Pakistan.
xxx/ellauri169.html on line 47: Psychologists usually attribute belief in conspiracy theories and finding a conspiracy where there is none to a number of psychopathological conditions such as paranoia, schizotypy, narcissism, and insecure attachment, or to a form of cognitive bias called "illusory pattern perception". However, the current scientific consensus holds that most conspiracy theorists are not pathological, precisely because their beliefs ultimately rely on cognitive tendencies that are neurologically hardwired in the human species and probably have deep evolutionary origins, including natural inclinations towards anxiety and agency detection. Agent detection is the inclination for animals, including humans, to presume the purposeful intervention of a sentient or intelligent agent in situations that may or may not involve one. Pieni vinous on vain luonnollista (see Fig.3).
xxx/ellauri169.html on line 129: 1890 -- Viehättävä espanjalainen nainen, Isabelle Zamora Ascenslo Mojacarilainen lähtee Espanjasta ja matkustaa Kaliforniaan Franciskaani-luostariin. Samana vuonna, mutta myöhemmin, vuonna 1890. Waltin tuleva isä, Elias, joka pitää itseään naisten miehenä, jättää perheensä etsiäkseen onneaan kultakentiltä. Kaliforniassa, Elias tapaa Isabellen, ja näillä kahdella, äskettäin maahan saapuneella on paljon yhteistä. He menevät sänkyyn ja rakastuvat toisiinsa.
xxx/ellauri169.html on line 145: Walt Disneyllä oli suuria vikoja luonteessaan. Hän oli uppiniskainen ja ylimielinen. Waltilla oli mustat hiukset mustien viiksien kera, ja kirkkaat, eloisat silmät, ja hän oli noin 6 jalkaa pitkä. Hän käytti omia kasvonpiirteitään antaakseen artisteilleen vihjeitä kuinka piirtää erilaiset kasvonilmeet Mikkihiirelle. Hän piti tietyllä tavalla käärityistä sikareista joita hän poltti jopa 70 kappaletta päivässä. Hän oppi tupakoimaan armeijassa. Hän piti kalliista skottilaisesta whiskystä, punaisista auringonlaskuista ja hevosista. Hänellä oli loma-asunto Palm Springsissä, Kaliforniassa, nimeltään Smoke Tree Ranch. Hänen kaulaketjussaan oli kirjaimet STR (Smoke Tree Ranch). Hän pelasi paljon golfia Bob Hopen ja Ed Sullivanin kanssa Smoke Tree Ranchilla. Hänen varsinainen asuntonsa oli Holmby Hillsillä. Tämä Holmby Hillsin asunto sijaitsi ylellisellä alueella jossa asui paljon rikkaita show-bisnes -perheitä. Tämä sijaitsi Bel-Airin (okkultistinen nimi Saatanalle) ja Beverly Hillsin välillä.
xxx/ellauri169.html on line 147: Ohjelmoinnillisena keinona, Mikkihiiri toimi hyvin sillä se hyödyntää alitajuista hiirten pelkoa jota naisilla on. His staff grew to 200, mostly men. In fact, the women who came to work for Disney were often relegated to the ink and paint department. Mikin imago voi auttaa luomaan viha/rakkaus-suhteen joka on niin arvokas traumatisoinnin & mielenhallinnan orjien ohjelmoinnin aikana. Jotkut lähteet sanovat että Waltin rakkaus eläimiin on peräisin niiltä ajoilta jolloin hänen perheellään oli maatila lähellä Marcelinea, Missourissa. Walt aloitti koulunkäynnin Marcelinessa, mutta hän jatkoi sitä 8-vuotiaana Benton Schoolissa, Kansas Cityssä, Missourissa. Waltin isällä oli vakava peliriippuvuus ja hän siirsi pelaamisen hengen Waltiin. Walt ei koskaan valmistunut lukiosta. Hänellä oli luontainen rakkaus taiteita kohtaan, vaikkakin (vastoin hänen julkista kuvaansa) hän ei koskaan tullut siinä lahjakkaaksi. Walt liittyi armeijaan Ensimmäisessä maailmansodassa ambulanssin kuljettajana valehtelemalla ikänsä. Sodan aikana, hän kuljetti myös korkea-arvoisia ihmisiä.
xxx/ellauri169.html on line 161: He työskentelivät Roope-sedän autotallissa Hollywoodissa, Kaliforniassa. He kykenivät lopulta tekemään hyvän piirroselokuvan Stemboat Willie vuonna 1928, josta tuli välittömästi hitti.
xxx/ellauri169.html on line 165: B'nai B'rith International (/bəˌneɪ ˈbrɪθ/, from Hebrew: בְּנֵי בְּרִית, romanized: b'né brit, lit. 'Children of the Covenant') is a Jewish service organization. B'nai B'rith states that it is committed to the security and continuity of the Jewish people and the State of Israel and combating antisemitism and other forms of bigotry.
xxx/ellauri169.html on line 167: Although the organization's historic roots stem from a system of fraternal lodges and units in the late 19th century, as fraternal organizations declined throughout the United States, the organization evolved into a dual system of both lodges and units. The membership pattern became more common to other contemporary organizations of members affiliated by contribution in addition to formal dues paying members. B'nai B'rith has members, donors and supporters around the world. Selvää salaliittotouhua!
xxx/ellauri169.html on line 177: Myöhempinä vuosina, jolloin Disney otti lomaa, hän purjehti Fritz Loewin jahdilla Ron ja Diane Disneyn kanssa. Englannissa, Walt vietti aikaa Britannian kuninkaallisen perheen kanssa ja hän tapasi yksityisesti vapaamuurari-profeetta H.G. Wellsin. Roomassa, Walt vieraili yksityisesti Paavin ja diktaattori Mussolinin luona. Vuonna 1966 Walt Disney kuoli. Ennen kuolemaansa hän tutki cryogenesistä -- ja jonkun matkaa myös cryoexodustakin. Jotkut uskovat että hänen ruumiinsa on jäädytettynä jossain Kaliforniassa, kun taas toiset väittävät että hänet krematoitiin.
xxx/ellauri169.html on line 205: Group members practice prayers, affirmations, mantras and a dynamic form of prayer known as "decrees". These serve many purposes: devotion, calling on angels for protection, calling forth the light of God on the earth, praying for healing, for wisdom, seeking to know God's will and for the transmutation of negative karma. One of the most important uses of decrees is to invoke the violet flame, claimed to be the most effective method of balancing karma built up in the past. The doctrine of the Seven Rays is also taught, as well as teachings about the chakras and reincarnation.
xxx/ellauri169.html on line 211: Liisa perusti Summit Universityn ja kirkon päämajan Colorado Springsiin, talon Santa Barbaraan sekä maanalaisen linnoituksen Lopun aikoja varten laaksoon Montanassa. On vaikea löytää yksityiskohtia Liisasta ja hänen organisaatiostaan. Jos henkilö haluaa vakavissaan liittyä hänen organisaatioonsa, hänen odotetaan kerran elämässään lahjoittavan kaiken omaisuutensa kirkolle ja sen johtajalle, Liisalle. Vastineeksi heidät vihitään sellaiseen Supreme Grand Flatteryyn että "Sinusta tulee valaistunut Jumala." The supreme form of flattery is imitation. Kirstuxen imitointia. Tällä heresialla oli joku nimi jonka oon jo unohtanut. Ekkehart kuoli siitä syytettynä johkin vankikoppiin.
xxx/ellauri169.html on line 234: Tämän kirjailijan informoitu mielipide on, että käyt.kaz. kaikki apinat on kaksoisagentteja, ja puolet terapeuteista on itse asiassa mielenhallinnan orjia. (Arvatkaapa kumpi, tämä kirjailija vaiko Cisco Caramba?)
xxx/ellauri169.html on line 236: Kaxoisagentit jakavat kananruokaa saadakseen ihmiset ajattelemaan että he ovat laillisia. Esimerkki kaksoisagentista joka on suosittu kristittyjen keskuudessa, on illuministinen noita nimeltään Gretchen Passantino joka kiertää kristillisissä konferensseissa väheksymässä ajatusta mielenhallinnasta. Tri. Loreda Fox raportoi että 3/4 jakomielisistä tulee "kristityistä kodeista". Kristillisiin kirkkoihin on soluttauduttu raskaasti.Valheinformaatio-agenttien nimiä ja tyyppejä:
xxx/ellauri169.html on line 250: Valheinformaatio-agentti
xxx/ellauri169.html on line 269: Witness Lee (Chinese: 李常受; pinyin: Lǐ Chángshòu; 1905 – June 9, 1997) was a Chinese Christian preacher and hymnist belonging to the Christian group known as the local churches (or Local Church) in Taiwan and the United States. He was also the founder of Living Stream Ministry. Lee was born in 1905 in the city of Yantai, Shandong, China, to a Southern Baptist family. He became a Christian in 1925 after hearing the preaching of an evangelist named Peace Wang and later joined the Christian work started by Watchman Nee. Like Nee, Lee emphasized what he considered the believers' subjective experience and enjoyment of Christ as life for the building up of the church, not as an organization, but as the Body of Christ.
xxx/ellauri169.html on line 278: Juutalainen yrittäjä Michel Montaigne aforisoi viisaasti: vaikka istuisit maailman korkeimman teknologian atk-tuolissa, viime kädessä istut silti omalla perseellä. Tämä luku on suunniteltu kattamaan korkean teknologian mielenhallinnan monimutkaisuudet helppotajuisella kielellä. Kehitys kuitu-optiikassa, tietokoneissa, sähköisessä kommunikaatiossa, nanoteknologiassa, biosiruissa & neurosähköisessä tutkimuksessa ovat yhdessä tuomassa ihmiskunnan pisteeseen jossa yksi keskitetty monoliittinen Peto-tietokone pystyy kontrolloimaan ihmiskuntaa. Tämä lopullinen mielenhallinta-orjuus on nyt mahdollista. Me olemme sen toteuttamisen ensihoidossa. Nanorobotit ja holografiset implantit ovat vielä "vaiheessa".
xxx/ellauri169.html on line 284: Aihe josta tällä kertaa keskustelen ovat jäljittäjä-implantit ja etäkatselu. Ennenkuin minä alan jakamaan informaatiota, minun pitäisi selventää yksi seikka. Ihmisen aivosolut kommunikoivat huutoetäisyydeltä superjohtajille, ei sähköisesti. Sähkö kulkee liki valon nopeutta kun taas superjohtokyky etenee äänen nopeudella. Tämän vuoksi yli 5% aivojen kuivapainosta on iridiumia rodiumia radiumia ja strontiumia. Loput ovat stronzoa ja märkäpainoa eli enimmäxeen kusta.
xxx/ellauri169.html on line 319: Siis vanha menetelmä oli psyykkinen (demoninen) menetelmä jossa ihmisen "luontaisia" henkisiä kykyjä harjoitetaan. Uusi reitti on tämä "korkean teknologian" tie. Silminnäkijöiden mukaan, molemmat menetelmät ovat antaneet hyviä tuloksia, vaikkakin se kulostaa siltä että he edelleenkin hiovat kynsiään. Yhdysvalloissa, National Center for Supercomputer Applications tekee työtä sulkeaxeen ihmiset virtuaalitodellisuuteen. Ranska ja Britannia tulee perässä, ratakierroxella jälessä. Tämä on yksi syy miksi mielialanhallinan uhreilla on erilaisia oireita ja pakkoliikkeitä.
xxx/ellauri169.html on line 351:
Drug Enforcement Agency, Fed. Aviation Admin. & Nat. Marine Fisheries -- 156,7 Hz
xxx/ellauri169.html on line 393: She has thousands of followers and has made millions of dollars performing as Ramtha at seminars ($1,000 a crack) and at her Ramtha School of Enlightenment, and from the sales of tapes, books, and accessories (Clark and Gallo 1993). She must have hypnotic powers. Searching for self-fulfillment, otherwise normal people obey her command to spend hours blindfolded in a cold, muddy, doorless maze. In the dark, they seek what Ramtha calls the ‘void at the center.’
xxx/ellauri169.html on line 395: Knight says she used to be “spiritually restless,” but not any more. Ramtha from Atlantis via Lemuria has enlightened her. He first appeared to her, she says, while she was in business school having extraordinary experiences with UFOs. She must have a great rapport with her spirit companion, since he shows up whenever she needs him to put on a performance. It is not clear why Ramtha would choose Knight, but it is very clear why Knight would choose Ramtha: fame and fortune, or simple delusion.
xxx/ellauri169.html on line 397: In 1977 while she was in her pyramidiot phase, she put a toy pyramid on her head and lo and behold if that wasn't a signal for Ramtha to return to the land of the living dead:
xxx/ellauri169.html on line 444: Hei, thanks for the post, sain pack for my hubby. Tätä tavaraa on ihmeeltä... hänen erektio on suurempi ja vahvempi kuin koskaan ennen.
xxx/ellauri169.html on line 453: Toivon, että kaikki voivat saada saman tuloksen kuin minä, kun käytät näitä pillereitä. Voin vittu panna kepin likoon tunniksi helposti! Olen järkyttynyt siitä, miten he selviävät. Thanks for the post!
xxx/ellauri169.html on line 468: This Finnish film is heavy-handed, regressive, and short-listed for an Oscar.
xxx/ellauri170.html on line 145: Our birth is but a sleep and a forgetting: Ei syntymä ole muuta kuin unta ja unohdusta,
xxx/ellauri170.html on line 149: Not in entire forgetfulness, Ei unohtaneena ihan kaikkea,
xxx/ellauri170.html on line 205: Haunted for ever by the eternal mind,— Jossa kummittelee aina ikuinen pää,-
xxx/ellauri170.html on line 234: Not for these I raise Emmä näistä kiitä
xxx/ellauri170.html on line 236: But for those obstinate questionings Vaan toisesta kyselykaudesta:
xxx/ellauri170.html on line 242: High instincts before which our mortal Nature Paremmista vaistoista joiden edessä kuolevainen luontomme
xxx/ellauri170.html on line 244: But for those first affections, Noista ekoista tunteista,
xxx/ellauri170.html on line 275: Be now for ever taken from my sight, Ois pahan kerran otettu mun silmistä
xxx/ellauri170.html on line 304: Thoughts that do often lie too deep for tears. Antaa niin syviä ajatuxia ettei edes itketä.
xxx/ellauri170.html on line 324: Oli elinikäinen paroni Ruth Rendell jäätyään toimittajanplanttuna kiinni kirjoitettuaan jutun hyväntekeväisyyspäivällisistä joihin se ei osallistunut ja unohtaen mainita että pääpuhuja kuoli kesken pöytäpuhetta. Pot pot pot pot potkut sai, mutta paroni siitä tuli kuiteskin, kiitos Wexfordin, hiukka jumalisen poliisin samannimisessä kirjassa A Guilty Thing Surprised. xxx/ellauri170.html on line 326: The title is taken from a line in Wordsworth's 'Ode to Immortality': "High instincts, before which our mortal nature, Did tremble like a guilty thing surprised."
xxx/ellauri170.html on line 327: On 31.50, Mrs Cantrip is in the kitchen talking to Wexford and Burden when a microphone appears at the top of the screen for a couple of seconds. Another goof.
xxx/ellauri170.html on line 328: Elizabeth Nightingale found peace and tranquility on her nightly walks through the rich, dense forests surrounding Myfleet Manor. But the peace she treasured was shattered one night when she found death waiting in the woods. Chief Inspector Wexford and his colleague Inspector Burden find a most unsavory case on their hands -- and must use all their wit and wisdom to solve it . . . Less.
xxx/ellauri170.html on line 330: When Elizabeth Nightingale is murdered, DCI Wexford has to sort his way through quite a number of suspects - from the gardener to the household staff, to a permanent Dutch house guest, to the husband Quentin and the victim's brother and his wife. While trying to figure out what really happened on that fateful night that cost Elizabeth's life, Reg Wexford uncovers that the Nightingales' marriage was not as happy as it seemed and that there is a dark secret to be revealed.
xxx/ellauri170.html on line 335: In a 2013 interview, Rendell stated: Wexford is a Liberal Democrat though, and I am a Labour party member, in fact a Labour peer, so I am further to the left than him. Wexford is an intelligent, sensitive man. He has a placid wife, Dora, and two daughters, Sheila and Sylvia. He has a good relationship with Sheila (his favourite) but a difficult relationship with Sylvia (who feels slighted though he has never actually intended to slight her). He also has a suspiciously strong friendship with intelligent, sensitive DI Mike Burden. White man's burden. Just joking, Mike is white too. Rendall says that Kingsmarkham in Sussex "is not romantic at all."
xxx/ellauri170.html on line 342: Another Wexford book. The title is taken from Shakespeare's 'Sonnet 146': "So shalt thou feed on Death, that feeds on men, And Death once dead, there's no more dying then." Sonet 146, jonka William Shakespeare on osoittanut sielulleen, "syntiselle maalleen", on vetoomus itselleen arvostamaan sisäisiä ominaisuuksia ja tyydytystä ulkomuodon sijaan. Bill oli Reg Wexfordin lailla turhamainen miekkonen.
xxx/ellauri170.html on line 344: The missing text at the beginning of line two is generally attributed to a printing error, since in the earliest version of the sonnet the second line begins with a repetition of the last three words of the previous lines, commonly called an eye-skip error, which breaks the iambic pentameter. Shakespeare's intention for the line is a subject of debate among scholars, with most modern scholars accepting the emendation, "feeding", based on internal evidence. Other guesses include "Thrall to", "Fool'd by", "Hemm'd by", "Foil'd by", "Fenced by", "Flatt'ring", "Spoiled by", "Lord of", and "Pressed by". Unfortunately, none of the "guesses" seem to work. "Feeding," for example, tends to "explain the joke," and does not let the poem build to the implication that the soul itself is culpable in man's struggle for spirit over the corporal self. Perhaps a better foot would be "disrobe." Musta paras on Lord of.
xxx/ellauri170.html on line 368: A beautiful woman risking everything for a mad passion. A few wild weeks of happiness cut short by a hideous, treacherous crime. Months of voiceless agony, and then a child born in pain. The mother snatched away by death, the boy left to solitude and the tyranny of an old and loveless man. Yes; it was an interesting background. It posed the lad, made him more perfect, as it were. Behind every exquisite thing that existed, there was something tragic. Worlds had to be in travail, that the meanest flower might blow....
xxx/ellauri170.html on line 384: Blow: What it says - unless it is an archaic version of "bloom" as suggested in another answer. I'll let the rest of my post stay for reference.
xxx/ellauri170.html on line 391: Thoughts that do often lie too deep for tears.
xxx/ellauri170.html on line 404: Taraxacum, or the dandelion, it's not actually the flower that you blow on it's the seed pods. In the wild these are taken by the wind and spread around so they can grow. Another name for this is Chinese lettuce, they take the leaves from the plant and either smoke it to get high or use it as a tea to drink for its relaxation properties.
xxx/ellauri170.html on line 427: Merriam-Webster's Eleventh Collegiate Dictionary (2003) offers this fairly brief entry for blow as an intransitive verb in the intended sense:
xxx/ellauri170.html on line 450: I added the entry for the verb blow (in the relevant sense) from the Eleventh Collegiate Dictionary, including that dictionary's take on the etymology of the term. I'm very surprised that no one before Elena Lysko pointed out the correct meaning of blow in the quotation cited by the OP; the question has been on EL&U for almost three years, and has been seen by more than 2,700 people. In any case, thank you, Elena Lysko, for providing this long overdue clarification. –
xxx/ellauri170.html on line 650: While Mickey Mouse’s brain is far smaller than a human’s, it has essentially the same structures and operates in analogous ways,’ Thompson explained. ‘The prefrontal cortex acts as a kind of ‘executive office,’ controlling other parts of the brain. It makes decisions that determine how you will react. Memories of fear are stored in the amygdala, which codes them into signals and transmits those signals to the frontal cortex for action.
xxx/ellauri170.html on line 663: Please note that the text above and below was written by the feeling-being ‘Peter’ and feeling-being ‘Vinetto’ while they lived in a pragmatic (methodological), still-in-control/same-way-of-being Virtual Freedom before becoming actually free.
xxx/ellauri170.html on line 672: This long-awaited public announcement, uploaded wirelessly to the World Wide Web via a solar-powered notebook from the navigable head of a remote river system in a far-flung wilderness area, ushers in a brand new era in human experience and history, in the opening weeks of the year 2010, the consequences of which will have far-reaching implications and ramifications for anyone vitally interested in both an actual and a virtual freedom from the human condition.
xxx/ellauri170.html on line 678: This is a site for those wishing to know more about actualism and actual freedom. Actual freedom is essentially an alternative to spiritual enlightenment. Since its discovery in the last few decades, several former spiritual seekers have gone on to become actually free. The rest are still in detention centers.
xxx/ellauri170.html on line 680: Several years ago, an Australian abo named Richard* chanced upon a novel method of attaining an exquisite degree of happiness and contentment. The simple method that he used, he later termed actualism. Later on, he would find a way to dwell permanently in a state of utter delight, stillness and peace – through a process of self-immolation – eradicating the self permanently and living only as a body and its consciousness. This was an actual freedom from the human condition – or actual freedom, for short.
xxx/ellauri170.html on line 689: The Actual Freedom Trust website is the gold standard for information about Actual Freedom. It is a massive trove of curated forum discussions, as well as the personal writings of Richard*, Vinetto and Peter. The sheer size, disorganisation and rambling nature of conversations there are likely to dissuade anyone looking for a quick skim.
xxx/ellauri170.html on line 703: Is remembering a PCE necessary for practicing actualism?
xxx/ellauri170.html on line 737: Is Actualism for mentally ill people?
xxx/ellauri170.html on line 767: Is it good for the body to engage in regular exercise?
xxx/ellauri170.html on line 785: Why do you charge for the Journals?
xxx/ellauri170.html on line 795: Richard’s personal life before Actual Freedom (see also )
xxx/ellauri170.html on line 964: Ok. So I am simplifying their argument, but I don’t care. I know this is the most you my dear readers can wrap your simian brains around. Their argument is silly in the first place. They found a shoulder blade from a 3-year-old “Lucy” or Australopithecus, and from this shoulder blade they determined that our human ancestors spent a lot of time in trees. Actually, this kind of logic is par for the course with these scientists. In fact, many of their other suppositions from Ramapethicus to Nebraska Man to Piltdown Man and Java Man have begun with either part of a skull, a jaw, or some teeth. It is amazing the creativity they possess when they can develop an entire ape-like man, complete with long wavy hair and hunch-backed appearance from a few teeth.
xxx/ellauri170.html on line 966: Perhaps we do not give these scientists enough credit for the faith they possess. Yes, to believe in this type of human evolution takes a whole lot of faith. Sadly, their faith is placed in the wrong location and in an untrue process. If only they were able to place that faith in the real designer behind the design. I believe it is imperative we educate ourselves and teach this generation as Paul warned Timothy to “keep that which is committed to your trust, avoiding oppositions of science falsely so called” (1 Timothy 6:20). So I'm simplifying the quote, but I don't care. Evolution is not science. It is a theory: “a proposed explanation whose status is still conjectural and subject to experimentation” (dictionary.com).
xxx/ellauri170.html on line 1003: Indtil der findes håndfaste forklaringer på universets og livets oprindelse og udvikling, vil konflikten mellem naturvidenskaben og intelligent design-teorien formentlig vare ved. Og sandsynligvis længere tid endnu, for naturvidenskaben kan per definition aldrig bevise, at der ikke eksisterer en skaber, siger Tobias Wang.
xxx/ellauri170.html on line 1005: »Vi kan aldrig komme til bunds i diskussionen om, hvorvidt der er en skaber eller ej. Det handler udelukkende om tro. Hvis man vælger at mene, at universet og livet skyldes guddommelig indgriben, så er det altså ikke mere end et trospørgsmål. Det kan naturvidenskaben selvsagt vanskeligt hamle op med. Selv hvis videnskaben finder naturligt bevis for universets opståen, vil intelligent design-fortalere altid kunne træde et skridt længere bagud og pege på en skaber som årsagen.«
xxx/ellauri170.html on line 1119: In 1889 he abandoned his teaching profession to become Blavatsky's private secretary, and also became a joint-secretary of the Esoteric Section (E.S.) of the Theosophical Society, reserved for those deemed more advanced.
xxx/ellauri173.html on line 62: Bougaivillean märässä unessa Menlo Parkin pumppuhuone on 10km päässä New Yorkista. Tämä artikkeli ei kerro kalifornialaisesta kaupungista jossa me asuttiin vuosi 1984-85. Tämä Menlo Park on Thomas Edisonin kuulu laboratorio Edisonissa, New Jerseyssä, ja Etelä-Afrikan Pretorian esikaupunki.
xxx/ellauri173.html on line 73: Sensijaan tää Aku Aatamin saarelta eli Reunionilta (ei kuitenkaan yhtä musta kuin Kossujen vävypoika) ja Gustave Dore on kaxoset kuin Tweedledum ja Tweedledee. Samannäköset pukinparrat kuin Beforeignersin Jack The Ripperillä. Varmaan aika matkustajiakin. Vittu tää Aatami on sit typerä kana. Ois saanut pamahtaa. Ja haiseva silli, dekaani A. Ahlqvist mukana.
xxx/ellauri173.html on line 92: Peoni ja kafferi eivät ymmärtäisi La Jocondea. No en minäkään, sillä on päällä nihan liikaa kuteita. Se on suunnilleen yhtä sievä kuin Beforeignersin rasisti naispoliisi. Maailman tunnetuin maalaus esittää salaperäisesti hymyilevää naista. Sillä oli todnäk yhtä huonot hampaat kuin Ingridin kamulla Maddella tms. josta tuli pyhän Olkkarin panopuu.
xxx/ellauri173.html on line 99: Tityre is named after the lucky shepherd in Virgil´s 'Eclogues' (or 'Bucolics'). Olix mulla tää? Jotain eklogeja nyt oli ainakin. Tityre-tu oli a society of young aristocrats and gentry in the second quarter of the 17th century, who were renowned for their violent, lawless, and intimidating behaviour on the streets of London.
xxx/ellauri173.html on line 108: formosam resonare doces Amaryllida silvas. opetat muodokasta Mansikkia mölisemään mezässä.
xxx/ellauri173.html on line 117: The standard line is that the 'deus' is Octavian. Interpretations of the First Eclogue have now come full circle. Much significant scholarship has centered around the problems inherent in an identification of the deus with Octavian. Some critics maintain that the poem is Virgil's thank-offering to Octavian for protection from land confiscation; others, though fewer in number, are equally as insistent that the eclogue expresses the poet's disapproval of his government´s land policy. A recent attempt has been made to unite the basic arguments of both sides into a more balanced statement. According to this interpretation Octavian is regarded as "having wrought both good and evil" in the past, but Virgil succeeds in revealing him to be "a savior, a force for good, and a source of hope for the future." To the contrary, I propose that an even stronger case can, and ought, be made that, in the First Eclogue, Virgil not only condemns the government land policy, but he also adroitly queries the very structure of Octavian's political program and ethic during this period.
xxx/ellauri173.html on line 125: Frasen är ett exempel på stilfiguren aposiopes, en form av ellips som innebär att en mening medvetet avbryts. Tän opetti meille Arvo Suominen eli Omena eräällä latinantunnilla. Se jäi mieleen, vaikkei me (onnexi) koskaan Vergiliuxeen asti päästy.
xxx/ellauri173.html on line 142: Neptune is angry with the winds, whom Juno released to start a storm and harass the Trojan hero and protagonist Aeneas. Neptune berates the winds for causing a storm without his approval, but breaks himself off mid-threat:
xxx/ellauri173.html on line 162: Au IIIe siècle avant J-C, l’ingénieur grec Philon de Byzance classe les jardins suspendus de Babylone, au sud de l’actuel Irak, parmi les sept merveilles du monde antique. Le premier à les évoquer est le prêtre babylonien Bérose (IVe siècle avant J-C). Il attribue leur construction à Nabuchodonosor II, qui les aurait créés pour son épouse persane Amytis, laquelle se languissait de la verdure de son pays natal. Le texte de Bérose est perdu, mais il subsiste sous forme de fragments chez des historiens et géographes du Ier siècle avant J-C, tels Flavius Josèphe, Diodore de Sicile et Strabon ; on le retrouve également chez Eusèbe de Césarée (265-339 de l’ère chrétienne). Toutefois, à l’exception de Bérose, aucun texte babylonien ne mentionne les jardins suspendus, ou du moins pas un seul n’a été retrouvé. Aucune des inscriptions relatant les grands chantiers de Nabuchodonosor II ne contient une référence à un jardin surélevé. Dans ses Histoires, le géographe et historien grec Hérodote (480-425 avant notre ère), qui a visité Babylone un siècle seulement après la mort de Nabuchodonosor, ne les évoque pas non plus lorsqu’il décrit la ville. Les murailles, la tour de Babel ou Ziggurat d’Etemenanki, les palais royaux et autres constructions de la ville antique ont été identifiés par les fouilles archéologiques ou sont attestés dans les textes cunéiformes. Mais cela n’a pas été le cas pour les jardins.
xxx/ellauri173.html on line 196: Le personnage qui se tenait debout en face d’Edison était un jeune homme de vingt-sept à vingt-huit ans, de haute taille et d’une rare beauté virile. Viriiliä kauneutta! Homoiluako taas? Les lignes de sa personne laissaient deviner des muscles d’une exceptionnelle solidité, tels que les exercices et les régates de Cambridge ou d’Oxford savent les rendre.
xxx/ellauri173.html on line 296: Et quand bien même une singe, à force de patience et de torture de lui-même et de ses copains, parviendrait jusque là, il y a encore un homme quelque part en pouvoir qui la contraint (et ses soeurs pas moins) à ce statut de objet passif d’un processus scientifique.
xxx/ellauri173.html on line 505: » Avec un cri de rage au ciel de la forêt ;
xxx/ellauri174.html on line 57: Nicolas Malebranche Oratory of Jesus (/mælˈbrɒnʃ/ mal-BRONSH, French: [nikɔla malbʁɑ̃ʃ]; 6 August 1638 – 13 October 1715) was a French Oratorian Catholic priest and rationalist philosopher. In his works, he sought to synthesize the thought of St. Augustine and Descartes, in order to demonstrate the active role of God in every aspect of the world. Malebranche is best known for his doctrines of vision in God, occasionalism and ontologism. Because of a malformed spine, Malebranche received his elementary education from a private tutor. Having rejected scholasticism, He eventually left the Sorbonne, and entered the Oratory in 1660. There, he devoted himself to ecclesiastical history, linguistics, the Bible, and the works of Saint Augustine. Malebranche was ordained a priest in 1664.
xxx/ellauri174.html on line 61: In 1674–75, Malebranche published the two volumes of his first and most extensive philosophical work. Entitled in all brevity Concerning the Search after Truth. In which is treated the nature of the human mind and the use that must be made of it to avoid error in the sciences, the buchlein laid the foundation for Malebranche’s philosophical reputation and ideas. It dealt with the causes of human error and on how to avoid such mistakes. Most importantly, in the third book, which discussed pure understanding, he defended a claim that the ideas through which we perceive objects exist in God. A big mistake, but a nice try anyway. In the 1678 third edition, he added 50% to the already considerable size of the book with a sequence of (eventually) seventeen Elucidations. These responded to further criticisms, but they also expanded on the original arguments, and developed them in new ways.
xxx/ellauri174.html on line 63: Malebranche was giving in to laws of cause an effect by placing a greater emphasis than he had previously done on his occasionalist account of causation, and particularly on his contention that God acted for the most part through "general volitions" and only rarely, as in the case of miracles, through "particular volitions". A bitter dispute ensued between Malebranche and his fellow Cartesian, Arnauld, whose name I remember from Chomsky's airy forays to Port-Royal grammar in the 60's. Over the next few years, the two men wrote enough polemics against one another to fill four volumes of Malebranche's collected works and three of Arnauld's. Arnauld's supporters managed to persuade the Roman Catholic Church to place Nature and Grace on its Index of Prohibited Books in 1690, and it was followed there by the Search nineteen years later in 1709. (Ironically, the Index already contained several works by the Jansenist Arnauld himself.) Somebody blamed Malebranche for being a Spinozan, which Nick himself vehemently demented. 1715 - Malebranche dies.
xxx/ellauri174.html on line 128: Kekäs tää Malibran sitten on? Maria Felicia Malibran (24 March 1808 – 23 September 1836) was a Spanish singer who commonly sang both contralto and soprano parts, and was one of the best-known opera singers of the 19th century. Malibran was known for her stormy personality and dramatic intensity, becoming a legendary figure after her death in Manchester, England, at age 28. Contemporary accounts of her voice describe its range, power and flexibility as extraordinary.
xxx/ellauri174.html on line 132: When the season closed, García immediately took his operatic troupe to New York. This was the first time that Italian opera was performed in New York. Over a period of nine months, Maria sang the lead roles in eight operas, two of which were written by her father. In New York, she met and hastily married a banker, Francois Eugene Malibran, who was 28 years her senior. It is thought that her father forced Maria to marry him in return for the banker's promise to give Manuel García 100,000 francs. However, according to other accounts, she married simply to escape her tyrannical father. A few months after the wedding, her husband declared bankruptcy, and Maria was forced to support him through her performances. After a year, she left Malibran and returned to Europe. Malibran is most closely associated with the operas of Rossini. Norma kyllä oli Bellinin. Yhtään Malibranin levytystä ei ole säilynyt.
xxx/ellauri174.html on line 140: Alboni was born at Città di Castello, in Umbria. She became a pupil of Antonio Bagioli [it] of Cesena, Emilia–Romagna, and later of the composer Gioachino Rossini, who became her 'perpetual honorary adviser' in (and then the principal of) the Liceo Musicale, now Conservatorio Giovanni Battista Martini, in Bologna. Rossini tested the humble thirteen-year-old girl himself, had her admitted to the school with special treatment, and even procured her an early engagement to tour his Stabat Mater around Northern Italy, so that she could pay for her studies. Hmm... A favourable contract was signed by Rossini himself, "on behalf of Eustachio Alboni", Mariettas father, who was still a minor. The singer remained, throughout her life, deeply grateful to her ancient "maestro", nearly a second father to her. Hmm hmm... Marietta oli aika pulska emäntä. Se lahjoitti köyhille koko omaisuutensa, sanoen että mikä laulaen tulee se viheltäen menee.
xxx/ellauri174.html on line 477: Akulla on sanottavaa aforistiikasta kuin Hannu Karpolla. Ize se ei ole juuri lyhyen muodon mestari, enempi toisto tyylikeinona:
xxx/ellauri174.html on line 479: Ja kuinka epäröisit pitää parempana ajan säästönä ihailtavia sanatiivisteitä (töräyxiä eli aforismeja), joiden muodostavat ne, joilla on puhetaito, ajattelutapa ja jotka voivat ilmaista yksinään koko ihmiskunnan tuntemuksia! Nämä maailmanmiehet ovat analysoineet intohimoiden hienovaraisimmat vivahteet. Se on olemus, jonka he yksin ovat säilyttäneet, jonka he ilmaisevat tiivistämällä tuhansia niteitä yhdelle sivulle. He olemme me, keitä tahansa olemme. He ovat Proteuksen jumalan inkarnaatioita, joka valvoo sydämiämme. Kaikki ajatuksemme, sanamme, tunteemme, karaatin painottuna, ovat heidän mielessään merkittyjä kaukaisimpiin seurauksiinsa, joihin emme uskalla mennä, uskaltakaa! He tietävät etukäteen ja parhaansa mukaan kaiken, mitä intohimomme voivat ehdottaa meille voimakkuutta, taikuutta ja ihanteita. Emme pysty parempaan, vakuutan teille: - enkä ymmärrä miksi meidän pitäisi vaivautua puhumaan huonommin, koska haluamme luottaa epäpätevyyteemme, sillä verukkeella, että se on ainakin henkilökohtaista - sitten se tämä, näet, on edelleen vain illuusio.
xxx/ellauri174.html on line 497: Nigra sum sed formosa filiae Hierusalem, Olen kyllä iholtani tumma,
xxx/ellauri175.html on line 389: "Tässä on päivien päivä! hän sanoi, kun lähestyin: kaunein päivistä elää ja kuolla! Se on kaunis päivä maan ja elämän pojille!... Ah! kauniimpi, - vielä kauniimpi, - taivaan ja kuoleman tyttäreille! A great day for a banana fish! » (Edgar Allan Poe, Morella)
xxx/ellauri175.html on line 739: Olen kertonut teille, kuinka paljon arvostin tämän naisen luonnetta ja – ymmärrä minua, herrani – hänen älykkyyttään. – ja sen vanhan ystävyyden nimissä, jota hänen onnettomuutensa saattoi vain lisätä minussa, asetin, niin hyvin kuin pystyin, kaksi lasta ja ryhdyin toimiin suojellakseni heidän äitiään kaikilta ahdistuksilta. Aika pitkä aika kului. Eliskä siis se Hadalyn penny for an ex-leper meni ize asiassa Sowanalle.
xxx/ellauri176.html on line 51: Athenaeus provides many anecdotes about Phryne. He praises her beauty, writing that on the occasion of the festivals of the Eleusinia and Poseidonia, she would let down her hair and step nude into the sea. Kuvassa sillä näkyy olevan uimalakki päässä. Se onkin järkevämpää kuin aukaista tukka uimaan mennessä. This would have inspired the painter Apelles to create his famous picture of Aphrodite Anadyomene (Ἀφροδίτη Ἀναδυομένη, Rising from the Sea also portrayed at times as Venus Anadyomene). Mitä vittua sehän on sama asia. Herne herne! Supposedly the sculptor Praxiteles, who was also her lover, used her as the model for the statue of the Aphrodite of Knidos, the first nude statue of a woman from ancient Greece. Oiskoon se muka oikeasti eka? Mä oon varma että pornokuvia on tehty maailman sivu, ne ei vaan ole kovassa käytössä kaikki säilyneet.
xxx/ellauri176.html on line 53: According to Athenaeus, Praxiteles produced two more statues for her, a statue of Eros which was consecrated in the temple of Thespiae and a statue of Phryne herself which was made of solid gold and consecrated in the temple of Delphi. It stood between the statues of Archidamus III and Philip II. When Crates of Thebes saw the statue he called it "a votive offering of the profligacy of Greece". Olipa nokkela setämies. Pausanias reports that two statues of Apollo stood next to her statue and that it was made of gilded bronze. Pausanias is almost certainly correct in his claim that gilded bronze was used. Kokokultaiset pazaat olis lähteneet jonkun turistin tai mamun kassissa.
xxx/ellauri176.html on line 59: fore_the_Areopagus_%281861%29_-_01.jpg" height="300px" />
xxx/ellauri176.html on line 63: The best known event in Phryne's life is her trial. Athenaeus writes that she was prosecuted for a capital charge and defended by the orator Hypereides, who was one of her lovers. Athenaeus does not specify the nature of the charge, but Pseudo-Plutarch writes that she was accused of impiety. The speech for the prosecution was written by Anaximenes of Lampsacus according to Diodorus Periegetes. When it seemed as if the verdict would be unfavourable, Hypereides removed Phryne's robe and bared her breasts before the judges to arouse their "pity". Her beauty instilled the judges with a superstitious fear, who could not bring themselves to condemn "a prophetess and priestess of Aphrodite" to death. They decided to acquit her out of "pity". Pity ja piety on sama sana. Molemmat tulee sanasta 'pipu' (lat. penis).
xxx/ellauri176.html on line 65: However, Athenaeus also provides a different account of the trial given in the Ephesia of Posidippus of Cassandreia. He simply describes Phryne as clasping the hand of each juror, pleading for her life with tears, without her disrobing being mentioned. Craig Cooper argues that the account of Posidippus is the authentic version and that Phryne never bared her breasts before the court during her trial.
xxx/ellauri176.html on line 67: According to Emily Cooper in Paris, the first description of the trial given by Athenaeus and the shorter account of Pseudo-Plutarch ultimately derive from the work of the biographer Hermippus of Smyrna (c. 200 BC) who adapted the story from Idomeneus of Lampsacus (c. 300 BC). The account of Posidippus is the earliest known version. If the disrobing had happened, Posidippus would most likely have mentioned it because he was a comic poet (komischer Kauz). Therefore, it is likely that the disrobing of Phryne was a later invention, dating to some time after 290 BC, when Posidippus was active as a poet. Idomeneus was writing around that time.
xxx/ellauri176.html on line 69: Furthermore, Pseudo-Cooper continues that the evidence suggests that Idomeneus invented the more salacious version of the story, possibly in his desire to parody and ridicule the courtroom displays of Athenian demagogues. Considering his preference for attributing sexual excess to these demagogues, the provocative act of disrobing Phryne fits the character Hypereides had acquired in Idomeneus' work. As is not uncommon in the biographical tradition, later biographers failed to notice that earlier biographers did not give an accurate representation of events. The later biographer Hermippus incorporated the account of Idomeneus in his own biography. An extract from Hermippus' biography is preserved in the work of Athenaeus and Pseudo-Plutarch.
xxx/ellauri176.html on line 71: There are also arguments for the veracity of the disrobing. The words "a prophetess and priestess of Aphrodite" might have indicated that Phryne participated in the Aphrodisia festival on Aegina. If true, this would have showed the jurors that she was favored by the goddess and deserving of "pity". Also, it was accepted at the time that women were especially capable of evoking the sympathy of the judges. Mothers and children could be brought to courts for such purposes. The baring of breasts was not restricted or atypical for prostitutes or courtesans, and could be used to arouse compassion as well as "pity".
xxx/ellauri176.html on line 78: In Athens, the legendary lawmaker Solon is credited with having created state brothels with regulated prices. Prostitution involved both sexes differently; women of all ages and young men were prostitutes, for a predominantly (LOL) male clientele.
xxx/ellauri176.html on line 80: Simultaneously, extramarital relations with a free woman were severely dealt with. In the case of adultery, the cuckold had the legal right to kill the offender if caught in the act; the same went for rape. Female adulterers, and by extension prostitutes, were forbidden to marry or take part in public ceremonies. The average age of marriage being 30 for men, the young Athenian had no choice if he wanted to have sexual relations other than to turn to slaves or prostitutes. Poor sods.
xxx/ellauri176.html on line 84: The pornai (πόρναι) were found at the bottom end of the scale. They were the property of pimps or pornoboskói (πορνοβοσκός) who received a portion of their earnings (the word comes from pernemi πέρνημι "to sell"). This owner could be a citizen, for this activity was considered as a source of income just like any other: one 4th-century BC orator cites two; Theophrastus in Characters (6:5) lists pimp next to cook, innkeeper, and tax collector as an ordinary profession, though disreputable. The owner could also be a male or female metic (metoikki eli mamu).
xxx/ellauri176.html on line 88: The classical Athenian politician Solon is credited as being the first to institute legal public brothels. He did this as a public health measure, in order to contain adultery. The poet Philemon praised him for this measure in the following terms:
xxx/ellauri176.html on line 94: In regards to price, there are numerous allusions to the price of one obolus for a cheap prostitute; no doubt for basic acts. It is difficult to assess whether this was the actual price or a proverbial amount designating a "good deal", as in "dime a dozen".
xxx/ellauri176.html on line 101: In an effort to sort through the lingo being bantered about by both the adult stars and the journalists covering them, we’ve compiled this glossary of very adult terms. While it’s by no means exhaustive, our porn mini-dictionary will hopefully help you navigate the decidedly X-rated conversations at the Venetian’s center bar and clue you in to what the saucy blonde meant when she asked if you would give her a facial. Hint – she’s not looking for your sperm spouted on her face.
xxx/ellauri176.html on line 103:
ATM
It means putting a penis from the arse into the mouth. "TM" in ATM stands for "to mouth" and "A" stands for arse.
Had to check Conservapedia for this one: "a sexual practice or fantasy in which a man exposes his woman, or pictures of her, to other people for voyeur pleasure."
In what seems to us to be a highly unlikely act, the "Ds" in DVDA stand for double, and the "V" and "A" stand for vagina and anus. That's four guys, two holes, and one very uncomfortable female participant.
Abbreviation for "Female Dominance," describes sexual activities in which a female is dominant over partners that may be male or female, also referred to in the non-porn, mainstream world as marriage. This one is really sick.
A wig for the pubic area. It may be decorative and colorful (yellowish), more natural (Alanis) or you can skip it entirely and go porcellain (Britney).
The use of hanging weights on genitals for arousal.
xxx/ellauri176.html on line 146: Unusually for Zola, the novel contains very few characters and locations, and the lack of realist observation compared to outright fantasy is most uncharacteristic; however, the novel remains extraordinarily powerful and readable, and is considered one of Zola's most linguistically inventive and well-crafted works.
xxx/ellauri176.html on line 150: The plot centres on the neurotic young priest Serge Mouret, first seen in La Conquête de Plassans, as he takes his orders and becomes the parish priest for the uninterested village of Artauds. The inbred villagers have no interest in religion and Serge is portrayed giving several wildly enthusiastic Masses to his completely empty, near-derelict church. Serge not only seems unperturbed by this state of affairs but actually appears to have positively sought it out especially, for it gives him time to contemplate religious affairs and to fully experience the fervour of his faith. Eventually he has a complete nervous breakdown and collapses into a near-comatose state, whereupon his distant relative, the unconventional doctor Pascal Rougon (the central character of the last novel in the series, 1893's Le Docteur Pascal), places him in the care of the inhabitants of a nearby derelict stately home, Le Paradou.
xxx/ellauri176.html on line 152: The novel then takes a complete new direction in terms of both tone and style, as Serge — suffering from amnesia and total long-term memory loss, with no idea who or where he is beyond his first name — is doted upon by Albine, the whimsical, innocent and entirely uneducated girl who has been left to grow up practically alone and wild in the vast, sprawling, overgrown grounds of Le Paradou. The two of them live a life of idyllic bliss with many Biblical parallels, and over the course of a number of months, they fall deeply in love with one another; however, at the moment they consummate their relationship, they are discovered by Serge's monstrous former monsignor and his memory is instantly returned to him. Wracked with guilt at his unwitting sins, Serge is plunged into a deeper religious fervour than ever before, and poor Albine is left bewildered at the loss of her soulmate. As with many of Zola's earlier works, the novel then builds to a horrible climax. Well not really. It is more like a horrible anticlimax.
xxx/ellauri176.html on line 164: is first of all a misnomer because the priest is alive and well at the end. A mixture of social realism and Walt Disney, it is a tale about a delicate young French priest, Father Mouret (Francis Huster), who elects to take a parish in the provinces where the peasants have long since embraced every sin there is. The priest himself successfully sublimates his own lustful thoughts in prayer until one day he meets a strange young woman, Albine (Gillian Hills), who lives with her atheistic uncle in the remains of an old chateau set in the middle of a magic garden.Well, one thing leads to another and poor Father Mouret loses his memory long enough to lose himself to worldly pleasures in the garden with Albine, who, like Eve, tempts the man, though in this case the author is clearly in favor of apple-eating. Things go very badly for the couple. The priest returns to his church and Albine commits suicide in a way that is unique in my movie-going memory: She smothers herself to death with calla lilies.The actors are steadfastly unconvincing. The one interesting character in the film is an old lady we meet only after her death—someone, we're told in shocked tones, who, during the Revolution, posed naked as a living-statue of Reason.
xxx/ellauri176.html on line 186: Vous aurez donc compris que La Faute de l’abbé Mouret est un Zola un peu atypique qui respecte moins le schéma habituel des autres (enfin sauf que ça finit mal). Zola a un peu tendance à perdre son lecteur dans la forêt du Paradou et au milieu des atermoiements de Serge Mouret. Il s’agit donc d’un Zola que je déconseille en première instance (voire même en seconde). Les téméraires pourront néanmoins profiter de descriptions paradisiaques à foison, d’une fin tragi-comique et d’un propos qui reste très intéressant.
xxx/ellauri176.html on line 629: 23. Miten ruumiit on jo hajoamistilassa vaikka vielä tulee jälkijäristyxiä? Aikaa oli mennyt 8 päivää. In cold water adipocere can take as long as 12 to 18 months whereas in warm water it can form in as little as two months. Tietävätkö ihmiset että kuolevat? Kyllä tietävät. Toivoin etten olisi kazonut.
xxx/ellauri176.html on line 679: Onko Sujatalla perhettä? She is currently single. She is not dating anyone. We don't have much information about She's past relationship and any previous engaged. According to our Database, She has no children. Claims one celeb site to know. All false!
xxx/ellauri176.html on line 680: Sujata was raised primarily in St. Paul, Minnesota, although her home for almost thirty years has been Baltimore, Maryland.
xxx/ellauri176.html on line 726: 63. Talossa on samanlainen tökerö ulkoportaikko kuin Beforeignersin huumepoliisilla. Mayumin kämppis on haluton avaamaan ovea koska hän on niin sotkuinen.
xxx/ellauri176.html on line 742: Enjo-kōsai (援助交際, literally, enjo, "aid or support", kousai "congress or intercourse", shortened form enkō 援交) is a type of transactional relationship. It is the Japanese language term for the practice of older men giving money and/orng women for sexual favors. The female participants range from school girls (or JK business) to housewives. The term is often translated as "compensated dating". Grisette, kurtisaani. The opposite case of women paying men, yaku enjo kōsai (逆援助交際, reverse compensated dating), is not a documented social phenomenon. Toransukei meinaa transu.
xxx/ellauri176.html on line 835: Jordan served in the RAF, worked as a traveling sales representative and was also a maths teacher at a secondary boys school in Coventry before committing to politics full-time. He was dismissed by the board of governors of the Coventry school where he taught in August 1962 after a period of air suspension.
xxx/ellauri176.html on line 840: He and his chum Tyndall were charged under the Public Order Act 1936 with attempting to set up a paramilitary force called the Spearhead, which was modelled on the SA of Nazi Germany. Undercover police observed Jordan leading the group in hilarious military manoeuvres. He was sentenced to a crushing nine months' imprisonment in October 1962. He was nominated World Fuhrer with Rockwell as his Göring.
xxx/ellauri176.html on line 842: While Tyndall was inside Jordan hastily married his fiancee Miss Dior. Tyndall got sore and founded his own, even greater Britain movement. Make Britain Great Again. Bugger. Jordan's first wife was French socialite Françoise Dior, the niece of fashion designer Christian Dior. She, too, was a Nazi and helped fund various right-wing causes after the war. Dior had an incestuous relationship with her own daughter Christiane, before playing an active role in her child's suicide. Soon Dior found Jordan bourgeois and divorced him. Jordan's second partner Joanna Saffrany was probably a --- Hungarian!
xxx/ellauri176.html on line 844: Jordan was the faeces of the National Socialist Movement, which was later rebranded as the British Movement. The group campaigned to repatriate all immigrants of colour and for Jews to be shipped off to Israel. Jordan claimed that it was his group that invented the much publicised "If you want a nigger for a neighbour, vote Tory Liberal or Labour" slogan. Jordan was reportedly fined for stealing three pairs of red knickers from Tesco in 1975. Magistrates fined him £50 for the offence.
xxx/ellauri176.html on line 847: We would encourage anyone who identifies with the topics raised in this article to reach out. Organisations who can offer support include Samaritans on 116 123 (www.samaritans.org) or Mind on 0300 123 3393 (www.mind.org.uk). Readers in the US are encouraged to visit mentalhealth.gov or the American Foundation for Suicide Prevention.
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xxx/ellauri176.html on line 855: What is the 'alt-right'? Who coined the term 'alt-right'? The white supremacist Richard Spencer devised the term in 2010. He has described the movement as "identity politics for white Americans and for Europeans around the world". What does it stand for? The movement supports extreme rightwing ideologies, including white nationalism – used interchangeably with white supremacism – and antisemitism. It positions itself broadly against egalitarianism, democracy, universalism and multiculturalism.
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xxx/ellauri176.html on line 869: Lucy Mangan of The Guardian said. "This rollicking adaptation of Lee Child’s man-mountain ex-military sleuth is hugely fun, packed with punchups and far better than Cruise’s movie efforts."
xxx/ellauri176.html on line 873: "Reacher is a brawny action figure whose exploits would have been a good fit for the likes of Arnold Schwarzenegger or Sylvester Stallone back in the day, but feel less fun when delegated to a wimpy man like Tom Cruise."
xxx/ellauri177.html on line 205: The 24th feature from Hong Sangsoo, doppelgänger of the talkative celeb guy in the last scene of the movie THE WOMAN WHO RAN follows Gamhee (Kim Minhee), a florist and the wife of a translator who never in 5 years time has left her for a moment from his sight. She has three separate encounters with friends while her husband finally is on a business trip. Youngsoon (Seo Youngwha) is divorced, turned lesbian (the couple likes to feed alley cats) and has given up meat and likes to garden in the backyard of her semi-detached house. Suyoung (Song Seonmi) is divorced, has a big savings account and a crush on her architect neighbor and is being hounded by a young poet she met at the bar. Woojin (Kim Saebyuk) works for a movie theater and hates it that her writer husband has become a celeb. Their meetings are polite, but not warm. Some of their shared history bubbles to the surface, but not much. With characteristic humor and grace, Hong takes a simple premise and spins a web of interconnecting philosophies and coincidences. THE WOMAN WHO RAN is a subtle, powerful look at dramas small and large faced by women everywhere. Basically, they are 40+ ladies who may have met at some art school and get a chance to compare notes on how well their childless lives have turned out. Gamhee used to be the celeb's girl friend until the movie theater attendant stole the guy. Now both of them are sorry that she did, but really not that much. The Éric Rohmer of South Korea.
xxx/ellauri177.html on line 245: The Demise of Father Mouret (French: La Faute de l'Abbé Mouret, "The Mistake of Father Mouret") is a 1970 French film directed by Georges Franju, based on the 1875 novel La Faute de l'Abbé Mouret by Émile Zola. Like the novel, the film is about Father Mouret, a young priest (played by Francis Huster) who is sent to a remote village in Provence, then has a nervous breakdown and develops amnesia. While recuperating, he meets and falls in love with a beautiful young woman, Albine (Gillian Hills), with whom he begins an idyllic relationship meant to recall the story of Adam and Eve. When he regains his memory, though, he is wracked with guilt, and ends the relationship, leading to tragedy for both.
xxx/ellauri178.html on line 78: "Anna is nuts. She is fatter than ever", Roth skrivaa kamulle. Pian grim faced Roth sai kylläxeen ja työnsi erokirjeen "käteen" Clairelle. Ei ollut textareita vielä kai. Ei ollutkaan erokirje vaan kirjallinen häätö Annalle! This town is too small for the two of us. No Pilihän se senkin kisan hävisi. Se oli leuaton luuseri.
xxx/ellauri178.html on line 108: Kenning on viikinkien klisheinen metafora tyyliin "merihepo" pro laiva.
xxx/ellauri178.html on line 113: Puddnhead on siis se poikien isäpappa. Onko ne pojat sitten niikö noi 2 sveduämmää? Pili on ilmiselvästi läpimätä kaveri, kieroonkasvanut middlebrow. Salaud, espèce de con! Svedutytöt on Pilin haaremi, kunnollinen Lea ja himokkaampi Raakel. Sulatusuuni ja/tai kotiliesi. Dumpattuaan kotilieden Ruoziin liian haaleana se dumppaa Birgitan lähtiessään "Stanfordiin" (hah, oikeasti joku itärannikon sekundakoulu) liian huorana. Äiti ei ikinä hyväxyisi tollasta. Ainut mitä Gittan sanoo hyvästixi Pilille on "grow up". Se sattui taas.
xxx/ellauri178.html on line 117: Pilin "Stanfordin" Helenistä tulee mieleen se yx kermaperse kämppäkaveri tyttö Stanfordista jonka nimi on jo unohtunut. Sekin kehuskeli upeilla muistoilla, ökypurjeveneillä ym ym. Se oli mua vanhempi. Olisin mä sitä mielellään toistamiseen rotkauttanut mut ei se antanut. "Viime vuoden kahdesta merkityxettömästä yhdynnästä ei ole mitään sanottavaa; hän vain nauraisi jos kertoisin ketä hänen kilpailijansa olivat olleet."
xxx/ellauri178.html on line 138: While she wrote that the 1,096-page epic cemented Foster-Wallace as “one of the big talents of his generation, a writer of virtuosic talents who can seemingly do anything”, she also quoted Henry James in calling Jest a “loose, baggy monster”, adding that it read like a “vast, encyclopedic compendium of whatever seems to have crossed Mr Wallace’s mind”. In his 2012 biography of the late Foster-Wallace, DT Max wrote that the writer “told a friend he hid in his room for two days and cried after reading yet another paragraph of Rei devoted to parallels between his first book and Pynchon’s most popular novel”.
xxx/ellauri178.html on line 153: The trouble with reviewing The Ghost Writer a few weeks late is that Roth has already explained it for us. He is ever explaining. Like David Susskind, he can’t shut up. The Ghost Writer, he told readers of The New York Times, “is about the surprises that the vocation of writing brings,” just as My Life as a Man “is about the surprises that manhood brings” and The Professor of Desire is “about the surprises that desire brings.”
xxx/ellauri178.html on line 157: Portnoy, he says later on, “is about talking about yourself…. The method is the subject.” Likewise, “The comedy in The Great American Novel exists for the sake of no higher value than comedy itself; the redeeming value is not social or cultural reform, or moral instruction, but comic inventiveness. Destructive, or lawless, playfulness—and for the fun of it” (Roth’s italics).
xxx/ellauri178.html on line 159: This isn’t Nabokov’s ice-blue disdain for the academic ninnyhammers who went snorting after his truffles. Roth, instead, worries himself, as though a sick tooth needed tonguing. He is looking over his shoulder because somebody—probably Irving Howe—might be gaining on him: “This me who is me being me and no other!” as Tarnopol explained at the end of My Life as a Man.
xxx/ellauri178.html on line 169: Finally, in the wagon both break down and confess their love to each other. The train takes off, and they part forever.
xxx/ellauri178.html on line 183: Sometimes the sky is overcast ... And I am feeling blue... And as the hours wander by... I know not what to do... And sometimes there is tragedy . . . To meet me at the door... And I must wonder whether life . . . Is worth my fighting for ... always there is some way out... And I have come to know ... That brighter things will comfort me ... In just a day or so .. And I have learned that what is past . . . Was purposeful and good. But in my bed of bitterness ... It was misunderstood... There is a certain destiny...! In every human quest .. Because when anything goes wrong... It happens for the best.
xxx/ellauri178.html on line 292: Il quitte les lieux à dix-huit ans et, devançant l'appel, s'engage pour deux ans dans la Légion étrangère. Il découvre alors l'Afrique du Nord et le Proche-Orient, qui lui font très forte impression par les passions qui y règnent, le charisme mâle et volontaire de ses habitants. Revenu à Paris, vivant de petits larcins (dont le vol de livres), Genet passe presque quatre ans dans des prisons pour adultes, pour l'essentiel à la Santé et à la maison d'arrêt de Fresnes.
xxx/ellauri178.html on line 313: John 5:3 In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.
xxx/ellauri178.html on line 317: John 5:7 The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me.
xxx/ellauri178.html on line 319: Pooh, NONE of these deal with impotence of the pecker specifically. Hasn't the good book got ANY comforting words to offer? No wonder people get suicidal.
xxx/ellauri178.html on line 334: J: Not directly, which makes it hard to quote scripture. I mean, most of the verses on diseases involve prayer, not medication. Now, I’m not discounting prayer, but unfortunately, most men won’t be willing to go to their elders and ask for prayer for erectile dysfunction (as per James 5:14), and most wives won’t go to the elders and ask for prayers for their husbands for the same. Sadly, I feel a lot of elders wouldn’t respond appropriately either.
xxx/ellauri178.html on line 336: But, you raise a valid point, that’s the Biblical advice for dealing with medical issues. Granted, they didn’t have medical care like we do today, so I’m not saying that the Bible discounts that care. But, neither should I bury the fact that the Bible says to take it to the elders to pray over, just because I don’t think anyone will do it.
xxx/ellauri178.html on line 362: On 25 May 1901, Chekhov married Olga Knipper quietly, owing to his horror of weddings. She was a former protégée and sometime lover of Nemirovich-Danchenko whom he had first met at rehearsals for The Seagull. Up to that point, Chekhov, known as "Russia's most elusive literary bachelor," had preferred passing liaisons and visits to brothels over commitment. For the rest, he lived largely at Yalta, she in Moscow, pursuing her acting career. In 1902, Olga suffered a miscarriage; and Americans have offered evidence, based on the couple's letters, that conception may have occurred when Chekhov and Olga were apart, although Russian scholars have rejected that claim. Perhaps the semen was conveyed from Yalta to Moscow by snail mail.
xxx/ellauri179.html on line 91: Is there a canopy in store for me?
xxx/ellauri179.html on line 99: For a man to take it at thirty-four as a guide-book to what life holds is about as safe as it would be for a man of the same age to enter Wall Street direct from a French convent, equipped with a complete set of the more practical Horatio Alger books. Niitähän se Pilikin luki poikasena.
xxx/ellauri179.html on line 111: The novel tells the story of Richard Lamb, a young Englishman who marries a teenage Argentinian girl, Paquita, without asking her father's permission, and is forced to flee to Montevideo, Uruguay with his bride. Lamb leaves his young wife with a relative while he sets off for eastern Uruguay to find work for himself. He soon becomes embroiled in adventures with the Uruguayan gauchos and romances with local women. Toivottavasti se oli ympärileikattu ettei gonorrhea turvottanut nuppia. After the events of the story he was captured by Paquita's father and thrown into prison for three years, during which time Paquita herself died of grief.
xxx/ellauri179.html on line 115: Venezuela, c. 1875. Abel, a young man of wealth, fails at a revolution and flees Caracas into the uncharted forests of Guayana. Surviving fever, failing at journal-keeping and gold hunting, he settles in an Indian village to waste away his life: playing guitar for old Cla-Cla, hunting badly with Kua-kó, telling stories to the children.
xxx/ellauri179.html on line 117: After some exploring, Abel discovers an enchanting forest where he hears a strange bird-like singing. His Indian friends avoid the forest because of its evil spirit-protector, "the Daughter of the Didi." Persisting in the search, Abel finally finds Rima the Bird Girl. She has dark hair, a smock of spider webs, and can communicate with birds in an unknown tongue. When she shields a coral snake, Abel is bitten and falls unconscious.
xxx/ellauri179.html on line 124: Abel kills Kua-kó and runs to the enemy tribe, sounding the alarm. Days later he returns. All his Indian friends are dead. He finds the giant tree burned, and collects Rima's ashes in a pot. Trekking homeward, despondent and hallucinating, Abel is helped by Indians and Christians until he reaches the sea, sane and healthy again. Now an old man, his only ambition is to be buried with Rima's ashes. Reflecting back, he believes neither God nor man can forgive his sins, but that gentle Rima would, provided he has forgiven himself.
xxx/ellauri179.html on line 128: Rima the Jungle Girl returned to the DC Universe in a new pulp-era comic debuting in 2010 entitled First Wave. Rima was portrayed as a South American native with piercings and tattoos, who didn't speak, but communicated in bird-like whistles like Roger Whitaker. Plying a big knife and a panther, she helped Doc Savage's assistant Johnny Littlejohn, then darted back into the forest.
xxx/ellauri179.html on line 140: The Alexander Hamilton Institute is a former institute for business education in New York City founded in 1909, and dissolved in the 1980s. The Alexander Hamilton Institute was a corporation engaged in collecting, organizing and transmitting business information. Trivia: The Alexander Hamilton Institute was referenced disparagingly along with H. L. Mencken in The Sun Also Rises by Ernest Hemingway (1923).
xxx/ellauri179.html on line 149: The Jewish Princeton man and writer Cohn believes in love, romance and the ideals he finds in literature but he gets on the nerves of most of the other men in the novel by the way he pathetically hangs around Brett and with his "superior, Jewish" way. He becomes a target for the other men's dissatisfaction.
xxx/ellauri179.html on line 155: Bill Gorton is Kake's buddy from the war. A writer who moved back to America after the war, he is a joker, using humor to disguise the horrors of the war. He doesn't mind, forhis penis remains shipshape and intact. He goes along with the group, unattached to Brett but getting caught up in the romantic business anyway.
xxx/ellauri179.html on line 161: The bulls are described as seductive, in sexualized language (it is a fight after all, in which a man tries to stick a long hard object into another male). Unlike mechanized WW1, the fight has rules, it has honor, it has skill, it is an equal opportunity job for the bulls, all things that "they" no longer believe in out in the "real world."
xxx/ellauri179.html on line 173: Wheeler's career hit its high point with the passage of the Eighteenth Amendment and the Volstead Act in 1920. As enforcement of Prohibition became increasingly difficult, federal agencies resorted to draconian measures including poisoning alcohol to try to dissuade people from consuming it.[6] Wheeler's refusal to compromise, for example by amending Prohibition measures to allow for consumption of beer, made him appear increasingly unreasonable. His influence began to wane, and he retired in 1927.
xxx/ellauri179.html on line 197: It could be “the cod of the hunter,” or “the cod of the bullfighter,” or (most fittingly) “the cod of the sea.” It didn’t matter what cod one chose — just as long as it provided rules for living a life of rectitude and dignity in an otherwise meaningless universe. Bets are off about the outcome of a war, says Hem's cod, for instance.
xxx/ellauri179.html on line 201: Still, the fact that they bring up Hemingway’s Catholicism at all confirmed my own suspicions of a deeper, clear-eyed spiritual sensibility lurking behind all of Hemingway’s naturalistic plots — forcing me to reconsider everything I had previously thought about the man. I see Catholicism as playing a central role in Hemingway’s literary vision and moral landscape. Non-catholics just turn away from the religious clues in his work to focus on his public image, war exploits, and psychological instability — all the while missing that singularly under-reported and significant aspect of Hemingway’s life as a writer: his Catholicism.
xxx/ellauri179.html on line 208: After having been anointed, Hemingway described himself as having become a “Super-Catholic.” It was a near-death experience that changed the course of his life. After the war, he went to work as a foreign correspondent in Paris. And eight years later — after his first marriage failed — he undertook a second, more formal conversion process in preparation for marriage to his second wife, devout Catholic Pauline Pfieffer.
xxx/ellauri179.html on line 214: When he won the Nobel Prize for Literature in 1954, he gave away the medal as a votive offering to “Our Lady of Cobre” in Havana.
xxx/ellauri179.html on line 216: Unfortunately, his subsequent divorces and additional marriages, drunken brawling, domestic abuse, poison pen letters, paranoia, megalomania, and habitual womanizing tarnished his youthful sense of himself as a “super-Catholic.” Hemingway never wanted to be known as a “Catholic writer” because he simply felt he couldn’t live up to the responsibility.
xxx/ellauri179.html on line 218: In a letter to his friend Father Vincent Donavan in 1927 just before he married his second wife, Hemingway wrote, “I have always had more faith than intelligence or knowledge and I have never wanted to be known as a Catholic writer because I know the importance of setting an example — and I have never set a good example.”
xxx/ellauri179.html on line 222: He thought of himself, like many of his egoes (Nick Adams, Jake Barns, Robert Jordan, Francis McComber and Santiago), as a man struggling to live with grace and die a good death in a violent, unforgiving world where all of you others must suffer.
xxx/ellauri179.html on line 260: Turauxen on kirjoittanut joku Anders Hallengren, an associate professor of Comparative Literature and a research fellow in the Department of History of Literature and the History of Ideas at Stockholm University. Heserved as consulting editor for literature at Nobelprize.org. Dr. Hallengren is a fellow of The Hemingway Society (USA) and was on the Steering Committee for the 1993 Guilin ELT/Hemingway International Conference in the People’s Republic of China. Among his works in English are The Code of Concord: Emerson’s Search for Universal Laws; Gallery of Mirrors: Reflections of Swedenborgian Thought; and What is National Literature: Lectures on Emerson, Dostoevsky, Hemingway and the... Pelkkiä noloja setämiehiä!
xxx/ellauri179.html on line 281: By the time he was on to his most open-minded wife, Mary, his final spouse, they were exchanging letters about hair that were, Dearborn says, ‘frankly pornographic’, while indulging in sexual role-swapping in bed. Of course, Hemingway — who won the Nobel Prize for Literature in 1954 — wouldn’t be the first genius to have a somewhat less impressive private life. The real Hemingway was self-pitying, self-glorifying and thin-skinned, ready to turn viciously on friends on the slightest provocation. Kake kavereineen tossa Ford Fiesta kirjassa vaikutti täys paskiaisilta ihan miehissä. Mitääntekemättömiä renttuja.
xxx/ellauri179.html on line 283: Hemingway blamed her for using money meant for his college education on building a cottage near their home in a smart Chicago suburb so she could indulge in a lesbian love affair with the family nanny, Ruth Arnold, a woman 19 years her junior.
xxx/ellauri179.html on line 298: An unmatched introduction to Hemingway’s particular skill as a writer is the beginning of A Farewell to Arms, certainly one of the most pregnant opening paragraphs in the history of the modern American novel. In that passage the power of concentration reaches a peak, forming a vivid and charged sequence, as if it were a 10-second video summary. It is packed with events and excitement, yet significantly frosty, as if unresponsive and numb, like a silent flashback dream sequence in which bygone images return, pass in review and fade away, leaving emptiness and quietude behind them. The lapidary writing approaches the highest style of poetry, vibrant with meaning and emotion, while the pace is maintained by the exclusion of any descriptive redundancy, of obtrusive punctuation, and of superfluous or narrowing emotive signs:
xxx/ellauri179.html on line 302: Tältä varmaan näyttää paraikaa taas itä-Ukrainassa. Ernesto olis into piukeena. Eli Hard boiled meinaa noin 5-vuotiaan tasoa läsbarhet asteikolla. Tääkin paskiainen jaxaa puhua jostain "ylevästä" ja vielä Erneston kohdalla. "In that passage the power of concentration reaches a peak, forming a vivid and charged sequence, as if it were a 10-second video summary." Aaarrgghh! No niin just, TLDR tyyliä. Ei ehdi tulla jano eikä mieli munaa ennen seuraavaa pistettä. Ei tarvi painaa pause nappia.
xxx/ellauri179.html on line 314: “I saw a moving sight the other morning before breakfast in a little hotel where I slept in the dusty fields. The young man of the house had shot a little wolf called coyote in the early morning. The heroic little animal lay on the ground, with his big furry ears, and his clean white teeth, and his jolly cheerful little body, but his brave little life was gone. It made me think how brave all these living things are. Here little coyote was, without any clothes or house or books or money or bonds or anything, with nothing but his own naked self to pay his way with, and risking his life so cheerfully – and losing it – just to see if he could pick up a meal near the hotel. He was doing his coyote-business like a hero, and you must do your boy-business, and I my man-business bravely, too, or else we won’t be worth as much as a little coyote.” (The Letters of William James to Henry James, Little, Brown and Co.: Boston 1926.)
xxx/ellauri179.html on line 316: The courageous Wile E. Coyote thus serves as a moral example for all Americans.
xxx/ellauri179.html on line 336: When writing The Garden of Eden he appeared as a redhead one day in May 1947. When asked about it, he said he had dyed his hair "by mistake." In that novel, the search for complete unity between boy lovers is carried to extremes. It "may seem" that the halves of the Platonic homoerotic myth (once cut in two by Zeus and ever since longing to become a spoon again) are uniting here.
xxx/ellauri179.html on line 354: “Papa, a man has asked for you.” He spoke quietly and motioned towards the front door.
xxx/ellauri179.html on line 364: Giuseppe asked for their orders.
xxx/ellauri179.html on line 380: “Very well, yes, Papa,” Juice said and walked to the bar. He poured the drinks and left grappas for the two Americans.
xxx/ellauri179.html on line 382: Papa looked at the clock. He had waited half an hour for Nick Adams to arrive and the clock read two.
xxx/ellauri179.html on line 412: The Americans at the bar listened and drank grappas. Four women entered the bar and joked loudly behind the Americans who didn't seem to notice. They shook and laughed and they smelled good but their voices were crass. Two of them smoked and the room got smokier than before.
xxx/ellauri179.html on line 418: “It was the man's wife and daughter. They must have weighed six hundred pounds between them,” he said. “Another two hundred for the man I killed.”
xxx/ellauri179.html on line 422: Juice poured more grappas and took one for himself.
xxx/ellauri179.html on line 442: Papa grabbed his wrist and punched his stomach with it. “What do you think of that?” He looked at Papa. One of the Americans slapped him and pushed his chest. “Come on, now, boy.” The Americans made for the door. Nick followed, and then the man after him.
xxx/ellauri179.html on line 468: Juice stepped inside and Papa looked at Nick. “You hunt big game with a gun. But for me—a bull or a man you fight with your hands.”
xxx/ellauri179.html on line 472: “No, you're not a man for that. Even in war. I've seen it. Or what you did. Not how you mean. Have child, that what man does.” Papa ran the back of his hand on his cheek and felt the tape on his glasses. “That tree. A man planted that.”
xxx/ellauri179.html on line 480: “Leaving for Fossalta di Piave in the morning.” Nick felt guilty about the people he'd killed and he looked for a reason not to go through with Ole Anderson.
xxx/ellauri179.html on line 488: “I've come to appreciate this. The harsh details in the background with the stillness in the foreground here—” It was Swans Reflecting Elephants by Dalí. “See this arrogant son of a bitch, Juice, missing the scene. The elephants standing on the shore and the swans floating over them.” Behind the swans grew trees, twisting to the sky. “He's so arrogant. And ignorant. He walked all the way from the town up the hill in the distance and here he's facing away with his hand on his hip. He can't see the color of the sky different from the reflection in the pond.”
xxx/ellauri179.html on line 502: “Have a grappa with me, Papa.” He poured two and they sat under the flickering light waiting for the police.
xxx/ellauri179.html on line 526: “Not sure. This air is too thick for me. Too wet and too thick.”
xxx/ellauri179.html on line 562: Papa did not say anything. Nick reached down for a coaster and rubbed it between his fingers.
xxx/ellauri179.html on line 574: “They kill them for less nowadays,” Papa said. There they were, less than three hours after meeting, and Papa's motive had completely changed. He wanted to warn Ole Anderson but didn't think he'd do anything about it anyway. He thought there was no reasoning with Nick Adams either.
xxx/ellauri179.html on line 582: If you were going for a Hemingway style, you've nailed it. Unfortunately, I hate Hemingway's style. This reads a lot like him: no personality, no emotion, uninteresting, dialogue that makes me feel nauseous, feels pointless. Beige prose. Yes, you've nailed Hemingway. But don't take this criticism harshly. I'm sure someone who's a Hemingway fan (the other 55,000 subscribers) will say delightful things.
xxx/ellauri179.html on line 586: Thanks for the comments. I've always been interested in his dialogue style. It is awful isn't it? He seems to want the dialogue so strange you hardly know what its about but then maybe that means something?
xxx/ellauri179.html on line 589: Juice is a man that owns a bar in Venice that Hemingway frequented in the late 40s. I used him as a sort of master of ceremonies. When he comes in, that means a new reference is coming in generally. Overall, the dialogue between Papa and the now antihero Nick Adams tells the story, taking the format of "Hills Like White Elephants."
xxx/ellauri179.html on line 604: Alicia Rix´s study of the relationship between cycling and authorship in James’s “The Papers” sums up Jake Barnes and Bill Gorton’s exchange in The Sun Also Rises linking Henry’s bicycle to Jake’s impotence. Rix examines James’s anxiety about authorial exposure and aversion to publicity and includes embarrassing depictions of him cycling by Ford Madox Ford, David Lodge, and others. (The original manuscript shows that, before deletion, this had read "Henry James's bicycle.")
xxx/ellauri179.html on line 606: Ernest Hemingway squirmed as his second wife, Pauline, read aloud in 1927 from Henry James' novel The Awkward Age. Hemingway wondered why James bailed his characters out of their frequent inactivity by inserting a drawing room scene; and, as he was to do frequently during the next thirty years, he freely criticized the quality of James' works, "and knowing nothing about James he seems to me to be a shit." Too, he was quick to criticize the male protagonists of James,". .and the men all without any exception talk and think like fairies except a couple of caricatures of brutal outsiders". Carlos Baker observes that Hemingway, the "brutal outsider" himself, was at this time publishing Men Without Women, whose sales had reached 15,000 in the first three months after publication. But now Hemingway, the outsider, clearly in literary ascendance, was becoming acquainted with James' works; his artistic and personal recognition of James in future years was, for the most part, to take the form of a peculiar enmity. He was often to refer to James in highly derisive terms almost to the end of his own life. Hemingway's lese majeste towards him takes the form of a sporadic obsession that reveals more about Hemingway's maturity than James' imagined frailties.
xxx/ellauri179.html on line 608: Young Hemingway vilified James for his choice of themes and characters, but more importantly, he viciously maligned him for the traumatic but obscure accident that had occurred in his youth. Leon Edel has summarized the known facts of the injury as gathered from James´ writings and other sources. The "obscure hurt" was reported by James to have happened at the "same dark hour" of the onset of the Civil War, in other words, May 1861 (Edel, Years 176-77). But actually the causative factor, the fire at West Stables in Newport, occurred on the night of October 28, 1861 (177). James relates that he had jammed himself into "an acute angle between two fences" trying to make "a rusty, quasi-extemporised old engine work" in order to help put out the stable fire. Injured in this attempt, James later provided only incomplete details and stated that the disaster was "intimate, odious, horrid, catastrophe, obscure, and most entirely personal" (175).
xxx/ellauri179.html on line 617: This bit of news is quite startling. It upsets half a century of scholarship that seems to have clearly shown James was a firm bachelor with a “low amatory coefficient,” as one of his doctors put it in 1905 in New York. But Holmes is not the only homosexual lover Novick claims for James. He also says that James had an affair with Paul Zhukovski, a Russian aristocrat James met in 1876 in the entourage of Ivan Turgenev.
xxx/ellauri179.html on line 623: What evidence does Novick offer for the James-Holmes “affair”? Just two French words James uses in his long and vivid notebook entry recalling his early days in Boston, where his family settled in a brick house in Ashburton Place near the State House. The words are l’initiation première–“first initiation.” In the entry, James is writing generally of the “rite of passage” that inaugurated his literary career. He describes the strong emotions he felt at the assassination of Lincoln (on James’$2 22nd birthday); how he wept when Hawthorne died; and the dawning sense of freedom experienced after the war’s end. He mentions also his first book review on English novel-writing, published in the North American Review, whose editors paid him $12, praised his writing, and asked for more. He does mention Holmes, but only to describe a brief visit he made to Holmes’ mother to ask how her son was faring in England, and his own fierce envy of Holmes for traveling abroad while James remained at home.
xxx/ellauri179.html on line 625: These larger emotions apparently do not touch the single-minded Novick. He is caught by l’initiation première. “The passage seems impossible to misunderstand,” he says. (For the full quote, which Novick does not provide,.) In a footnote, he asserts, “James had his sexual initiation in Cambridge and Ashburton Place.” A bit enigmatically, he also says, “[I]t would be fatal to expand on that in the book for which these are the [foot]notes.” We are left wondering why Novick thinks it would be “fatal” to have what would be a bit more evidence. And he still hasn’t named James’ partner. A sentence in which he appears to be rummaging around for explanations says that the companion “seems to be a veteran, an officer.” He adds, “Henry hinted he was Wendell Holmes.” But it is Novick who is doing the hinting. Holmes was a close friend of Henry’s brother, William. Henry looked at Holmes with a certain aloofness.
xxx/ellauri179.html on line 627: And then, Novick gives himself away. He writes in another footnote that Holmes was someone with whom James “might have been intimate.” “Might have been”? There’s incertitude for you. My surmise is that Novick is trying to support his hypothesis of James’ initial sexual experience, and that he picks the name handiest to him. Why not James’ closer friends, John LaFarge or Thomas Perry? Novick seems to want to link his two subjects. It is clear the homosexuality doesn’t bother him. He simply wants us to know that James was a sexual man and a loving person. Biographers often develop strange attachments to their subjects. (Indeed!)
xxx/ellauri179.html on line 629: Novick’s second “case” is as flimsy as the first, but it has more documentation. It is based on James’ letters from Paris between 1875 and 1876. He has met Ivan Turgenev, the Russian master, and finds himself moving among assorted Russians. One of them is Paul Zhukovski, son of a Russian poet who tutored Alexander II when he was a prince. Reared in the royal court, Zhukovski is soft, dependent, spoiled, and weak-willed, but graceful and entertaining. James has never known any Russians, and Zhukovski becomes an agreeable companion; he is “picturesque,” and while James tells his parents that “human fellowship” is not his specialty, the two get along very comfortably. They dine with Turgenev, and with countesses, a duke, princesses. They make sorties into cabarets and cafes. James reports that he and Zhukovski have sworn “eternal fellowship.” One could read sex into this–as Novick does–but it sounds more like the drinking and singing that often takes place among young males, their swagger and “brotherhood.” At every turn, Novick introduces suggestions of a love affair.
xxx/ellauri179.html on line 631: At the end of 1876, James moved to London. So far as we know, Zhukovski faded into the distance. James published seven books during the next three years and became a celebrity in London society. But Novick continues to allude to Zhukovski as if the relationship were of paramount importance to James. Only one letter from the Russian, written in 1879, survives. Zhukovski is in Italy and invites James to join him at the Villa Postiglione, his pension, at Posilipo, near Naples. While in Rome, James reserves a room in the pension for five days.
xxx/ellauri179.html on line 635: Writing to his sister Alice, James characterized Zhukovski as “the same impracticable and indeed ridiculous mixture of Nihilism and bric-à-brac as before.” He adds that Zhukovski always needs to be sheltered by a strong figure: “First he was under Turgenev, then the Princess Urusov, whom he now detests and who despises him, then under H.J. Jr. (!!), then under that of a certain disagreeable Onegin (the original of Turgenev’s Nazhdanov, in Virgin Soil) now under Wagner, and apparently in the near future that of Madame Wagner.” Novick bypasses these letters; he avoids looking at facts that might spoil his case. He does allude to the James remark about Zhukovski’s bric-a-brac, but he seems to misunderstand its irony. He claims that James was “cautious” about this visit because of crime and disease in the Naples area–all this, says Novick, is “out of keeping with the collection of bric-à-brac with which Zhukovski was surrounded.” James may indeed have been referring to the villa’s human bric-a-brac.
xxx/ellauri179.html on line 639: So Novick is deprived of the happy romance he wanted to chronicle at Posilipo. He consoles himself by a detailed account of Zhukovski’s adoption into Bayreuth, his painting the sets for Parsifal and being considered a kind of son by the Wagners. Novick seems to be trying to walk down two streets at once–the street of the refinements of literary biography and the more rigid roadway of the prosecutorial argument. He attempts to turn certain of his fancies into fact–but his data is simply too vague for him to get away with it.
xxx/ellauri179.html on line 646: Book II comprises a sort of mid-book idyll. The author offers it to us by way of contrast to the Paris scenes that went before. In this novel, Pamplona will serve as a kind of anti-Paris, semi-rural and organic where the City of Light is urban and decadent. The woods outside Burguete where Kake and Bill fish for trout are even more different from Paris, and the sense of tranquility that the fishing trip creates in them and us could not be more different from the freneticism of the novel's opening chapters.
xxx/ellauri179.html on line 648: Hemingway makes explicit here the themes of irony and pity: the irony of Kake's situation (he is a kind of superman who nevertheless can't perform the most basic of manly activities, namely fucking) as well as the pity "we" (who have our penises in working order) feel for him. The writer does so in an extended section, rich with dialogue, that is meant to be funny but has not dated well. The joking between Kake and Bill, over breakfast and later at lunch, is certainly believable as such, but it's difficult for a contemporary audience to follow, because the references to Frankie Fritsch and so forth have grown obscure with the passage of time. (The reference to Bryan's death tells us exactly when these scenes are occurring: 1925.) Do note, however, that Kake's physical condition is alluded to — and quickly backed away from. ("I'd a hell of a lot rather not talk about it" could be the motto of Kake's stoic take on the world, while Hemingway's would be "I want to talk about it all the time".) The writer has established, however, that Kake's condition is not simple impotence (rather it is loss of limb, or shortening of the joystick) and that it was caused by an accident.
xxx/ellauri179.html on line 652: More black humor: "Get up," Kake tells Bill, who replies "What? I never get up." Of course, it is Kake, not Bill, who never gets up. Later, trout (again, a phallic fish) try in vain to swim against the current of a waterfall, and — not so humorously — Kake reads a book about a man frozen inside a glacier whose wife awaits the reappearance of his body for twenty-four years. Kake is "frozen," too, only no one has the patience to await his unthawing.
xxx/ellauri179.html on line 654: William Jennings Bryan (March 19, 1860 – July 26, 1925) was an American orator and politician. Beginning in 1896, he emerged as a dominant force in the Democratic Party, running three times as the party's nominee for President of the United States in the 1896, 1900, and the 1908 elections, always losing. He served in the House of Representatives from 1891 to 1895 and as the Secretary of State under Woodrow Wilson. Because of his faith in the wisdom of the common people, he was often called "The Great Commoner". Pöljän näköinen kalju paxulainen.
xxx/ellauri179.html on line 657: A Bryan is a hot guy that will love you with everything he has. Bryan's are funny, smart, caring, good at everything they do, have brown hair and brown eyes, a brown moustache, the cutest dimples and an awesome body. They make wonderful husbands and fathers. A Bryan will dedicate his whole life to his wife and family and never ask for a thing in return except to be able to watch his sports uninterrupted.
xxx/ellauri179.html on line 668: Alfred Edward Woodley Mason was an English author and politician. He is best remembered for his 1902 novel of courage and cowardice in wartime, The Four Feathers. He is also known as the creator of Inspector Hanaud, a French detective who was an early template for Agatha Christie's famous Hercule Poirot.
xxx/ellauri179.html on line 676: It can prepare you to look for predators, or eggs, depending on the noise made.
xxx/ellauri179.html on line 678: This article is going to help you differentiate between the sounds and what the meaning behind them is. The first research was conducted in the 1980s by Nicholas E. Collias. This research became the building block for further research into chicken talk and cognition. Since then more than 24 sounds have been discovered and understood. Much more recent research at Macquarie University in Australia has uncovered not only chicken talk but cognitive abilities as well.
xxx/ellauri179.html on line 687: Hens will either run for cover or freeze in place.
xxx/ellauri179.html on line 704: Roosters will sometimes try to find a good spot for a particular hen to have her nest. He will trample and rearrange the bedding clucking all the time.
xxx/ellauri179.html on line 705: He will present the nest to her for inspection. If she likes it she will nest there, if not she will walk away.
xxx/ellauri179.html on line 709: You might hear them peeping back to her just before they are ready to hatch.
xxx/ellauri179.html on line 712: The second sound is a “rrrrrrr” sound. When chicks hear this they will run to Momma for cover or to the nearest hiding place available. They will remain still and quiet until she lets them know it’s ok.
xxx/ellauri179.html on line 724: If you have several roosters then there will be a crowing order. The first to crow is the head rooster and no other roosters can crow before he does.
xxx/ellauri179.html on line 727: One of the roosters main jobs is to hunt for tasty food for his hens.
xxx/ellauri179.html on line 736: However sometimes when a hen is free ranging by herself and wants some company, she will call loudly and insistently for the rooster.
xxx/ellauri179.html on line 737: He will race over to see what is wrong and accompany her for a while before returning to the main flock. I have one Rhode Island Red who does this.
xxx/ellauri179.html on line 752: Most roosters crow for about five seconds or so
xxx/ellauri179.html on line 757: Chickens have around thirty sounds that they can make to communicate with each other constantly and form social bonds.
xxx/ellauri179.html on line 764: Chris Lesley has been Raising Chickens for over 20 years and is a fourth generation chicken keeper. She can remember being a young child when her grandad first taught her how to hold and care for chickens. She also holds a certificate in Animal Behavior and Welfare and is interested in backyard chicken health and care.
xxx/ellauri179.html on line 771: Hi Michelle, Thank you for your kind words 🙂
xxx/ellauri179.html on line 773: Hello, loved this article. We have 1 chicken who gets a lot of human attention daily. We talk to her a lot. Just last week she was sunning herself at the window and sang a short song. We had never heard her sing before! It was almost like a magpie. We Googled to try locate other singing hens but could not find anything. She has yet to do it again. Have you ever come across this?
xxx/ellauri179.html on line 779: It is not uncommon for them to wait until 7 months or so until the start laying. I would switch them to layer feed now.
xxx/ellauri179.html on line 791: The original title for Defense was A Book for Men Only, but other working titles included The Eternal Feminine as well as The Infernal Feminine. The book was originally published by Philip Goodman in 1918, but Mencken released a new edition in 1922 in an attempt to bring the book to a wider audience. This second edition, published by Alfred Knopf, was both much longer and milder.
xxx/ellauri179.html on line 795: Mencken´s love of women was driven in part by the sympathy he had for female literary characters (especially those brought to life by his friend Theodore Dreiser), as well as his almost fanatical love of his mother. Mencken supported women´s rights, even if he had no affection for the suffragist.
xxx/ellauri179.html on line 803: It is the close of a busy and vexatious day—say half past five or six o´clock of a winter afternoon. I have had a cocktail or two, and am stretched out on a divan in front of a fire, smoking. At the edge of the divan, close enough for me to reach her with my hands, sits a woman not too young, but still good-looking and well dressed—above all, a woman with a soft, low-pitched, agreeable voice. As I snooze she talks—of anything, everything, all the things that women talk of: books, music, the play, men, other women. No politics. No business. No religion. No metaphysics. Nothing challenging and vexatious—but remember, she is intelligent; what she says is clearly expressed... Gradually I fall asleep—but only for an instant... then to sleep again—slowly and charmingly down that slippery hill of dreams. And then awake again, and then asleep again, and so on. I ask you seriously: could anything be more unutterably beautiful?
xxx/ellauri179.html on line 817: is tied with Yogi Berra for most World Series doubles at 10 and holds the record for the most World Series hits at 58 for a player who never played for the New York Yankees, exceeded only by Yogi Berra and Mickey Mantle.
xxx/ellauri179.html on line 818: He is also known as “Fordham Flash” played baseball for the New York Giants of the National League. Bill refers to him when talking about who attended which university. Frankie did go to Fordham.
xxx/ellauri179.html on line 820: Bishop Manning was a Bishop in New York City, who played a prominent role in World War I. Kake refers to him, when discussing his school life, and showing who he was surrounded by. In 1939-40, Manning took a leadership role in the successful effort to force the City University of New York to rescind their offer of a professorship to the philosopher Bertrand Russell.
xxx/ellauri179.html on line 823: Our Lord Jesus Christ does not stand for peace at any price...Every true American would rather see this land face war than see her flag lowered in dishonor...I wish to say that, not only from the standpoint of a citizen, but from the standpoint of a minister of religion...I believe there is nothing that would be of such great practical benefit to us as universal military training for the men of our land.
xxx/ellauri179.html on line 825: If by Pacifism is meant the teaching that the use of force is never justifiable, then, however well meant, it is mistaken, and it is hurtful to the life of our country. And the Pacifism which takes the position that because war is evil, therefore all who engage in war, whether for offense or defense, are equally blameworthy, and to be condemned, is not only unreasonable, it is inexcusably unjust. Sorry Christ, we gotta move on, that's how the cookie crumbles. Phil Roth's 2 Swedish sluts were just plain wrong, and so were you J.C.
xxx/ellauri179.html on line 892: n’ now I must pay for my fun, ja saan nyt maxaa huvistani,
xxx/ellauri179.html on line 934: Plucky lot she cared for idols when I kissed ’er where she stud! Vähänpä sitä kiinnosti idoli kun mä näytin sille mistä kana kusee.
xxx/ellauri179.html on line 986: Hemingway routinely describes Robert Cohn, introduced in the novel’s first lines as “the middleweight boxing champion of Princeton,” as a “kike” and a “rich Jew”; his obnoxiousness fuels the plot. (Cohn was based on Harold Loeb, a friend who gave Hemingway crucial support in getting his early work published; Hemingway could not forgive anyone who did him a good turn.) The anti-Semitic insult of writing a character like Cohn into his first major novel is breathtaking: it was not, like Hemingway’s letters, intended for private consumption only, but as characterization and a plot device in a work of fiction — a novel, as it turned out, written for the ages.
xxx/ellauri179.html on line 988: “The Sun Also Rises” is, for many readers, their introduction to Hemingway. It is taught in our schools. In writing it, Hemingway felt no need to censor himself, assuming, apparently, that readers shared his prejudice or at the very least did not object to it — indeed, that it added color to his story.
xxx/ellauri179.html on line 999: Ernie was a product of a privileged upbringing whose first two marriages were to women of inherited wealth, which gave him the time to travel the world and develop as a writer without the pressure to make a living at it for the first decade of his career. Ernie had chronic traumatic encephalopathy, a degenerative brain condition that results from repeated head trauma that has been diagnosed in many boxers and football players.
xxx/ellauri179.html on line 1013: "I haff a tabul for two for you gentlemen," he said.
xxx/ellauri179.html on line 1028: Ya Pepe-Hillo utiliza el nombre de verónica en su Tauromaquia (1796). Los tratadistas atribuyen el origen del nombre a la semejanza entre la forma de presentar el capote y la del lienzo en que Verónica, de acuerdo a los Evangelios, enjugó el rostro de Jesús de Nazaret.
xxx/ellauri186.html on line 42: And the hen, just for that,
xxx/ellauri186.html on line 69: Henry Ward Beecher (June 24, 1813 – March 8, 1887) was an American Congregationalist clergyman, social reformer, and speaker, known for his support of the abolition of slavery, his emphasis on God's love, and his 1875 adultery trial. His rhetorical focus on Christ's love has influenced mainstream Christianity to this day.
xxx/ellauri186.html on line 74: Henry Ward Beecher was the son of Lyman Beecher, a Calvinist minister who became one of the best-known evangelists of his era. Several of his brothers and sisters became well-known educators and activists, most notably Harriet Beecher Stowe, who achieved worldwide fame with her abolitionist novel Uncle Tom's Cabin. Henry Ward Beecher graduated from Amherst College in 1834 and Lane Theological Seminary in 1837 before serving as a minister in Indianapolis and Lawrenceburg, Indiana.
xxx/ellauri186.html on line 76: In 1847, Beecher became the first pastor of the Plymouth Church in Brooklyn, New York. He soon acquired fame on the lecture circuit for his novel oratorical style in which he employed humor, dialect, and slang. Over the course of his ministry, he developed a theology emphasizing God's love above all else. He also grew interested in social reform, particularly the abolitionist movement. In the years leading up to the Civil War, he raised money to purchase slaves from captivity and to send rifles—nicknamed "Beecher's Bibles"—to abolitionists fighting in Kansas. He toured Europe during the Civil War, speaking in support of the Union. Beecher oli selkeästi Lutherin linjoilla K.S. Laurilan raportoimassa teologis-poliittisessa kiistassa.
xxx/ellauri186.html on line 78: After the war, Beecher supported social reform causes such as women's suffrage and temperance. He also championed Charles Darwin's theory of evolution, stating that it was not incompatible with Christian beliefs. He was widely rumored to be an adulterer, and in 1872 the Woodhull & Claflin's Weekly published a story about his affair with Elizabeth Richards Tilton, the wife of his friend and former co-worker Theodore Tilton. In 1874, Tilton filed charges for "criminal conversation" against Beecher. The subsequent trial resulted in a hung jury and was one of the most widely reported trials of the century. Tolstoi olisi ollut tyytyväinen siihen että syyllinen vapautettiin ja valamiehet hirtettiin.
xxx/ellauri186.html on line 85: Several members of Beecher's circle reported that Beecher had had an affair with Edna Dean Proctor, an author with whom he was collaborating on a book of his sermons. The couple's first encounter was the subject of dispute: Beecher reportedly told friends that it had been consensual, while Proctor reportedly told Henry Bowen that Beecher had raped her. Regardless of the initial circumstances, Beecher and Proctor allegedly then carried on their affair for more than a year. According to historian Barry Werth, "it was standard gossip that 'Beecher preaches to seven or eight of his mistresses every Sunday evening.'"
xxx/ellauri186.html on line 90: Henry Ward Beecher had publicly denounced Woodhull's advocacy of free love. Outraged at what she saw as his hypocrisy, she published a story titled "The Beecher-Tilton Scandal Case" in her paper Woodhull and Claflin's Weekly on November 2, 1872; the article made detailed allegations that America's most renowned clergyman was secretly practicing the free-love doctrines that he denounced from the pulpit. Woodhull was arrested in New York City and imprisoned for sending obscene material through the mail. The scandal split the Beecher siblings; Harriet and others supported Henry, while Isabella publicly supported Woodhull.The first trial was Woodhull's, who was released on a technicality.
xxx/ellauri186.html on line 92: Subsequent hearings and trial, in the words of Walter A. McDougall, "drove Reconstruction off the front pages for two and a half years" and became "the most sensational 'he said, she said' in American history". On October 31, 1873, Plymouth Church excommunicated Theodore Tilton for "slandering" Beecher. The Council of Congregational Churches held a board of inquiry from March 9 to 29, 1874, to investigate the disfellowshipping of Tilton, and censured Plymouth Church for acting against Tilton without first examining the charges against Beecher. As of June 27, 1874, Plymouth Church established its own investigating committee which exonerated Beecher.Tilton then sued Beecher on civil charges of adultery. The Beecher-Tilton trial began in January 1875, and ended in July when the jurors deliberated for six days but were unable to reach a verdict. In February 1876, the Congregational church held a final hearing to exonerate Beecher.
xxx/ellauri186.html on line 94: Stanton was outraged by Beecher's repeated exonerations, calling the scandal a "holocaust of womanhood". French author George Sand planned a novel about the affair, but died the following year before it could be written.
xxx/ellauri186.html on line 98: In 1865, Robert E. Bonner of the New York Ledger offered Beecher twenty-four thousand dollars to follow his sister's example and compose a novel; the subsequent novel, Norwood, or Village Life in New England, was published in 1868. Beecher stated his intent for Norwood was to present a heroine who is "large of soul, a child of nature, and, although a Christian, yet in childlike sympathy with the truths of God in the natural world, instead of books." McDougall describes the resulting novel as "a New England romance of flowers and bosomy sighs ... 'new theology' that amounted to warmed-over Emerson". The novel was moderately well received by critics of the day.
xxx/ellauri186.html on line 165: Cassius Dio even reports that the Boudica uprising in Britannia was caused by Seneca forcing large loans on the indigenous British aristocracy in the aftermath of Claudius's conquest of Britain, and then calling them in suddenly and aggressively. Seneca was sensitive to such accusations: his De Vita Beata ("On the Happy Life") dates from around this time and includes a defence of wealth along Stoic lines, arguing that properly gaining and spending wealth is appropriate behaviour for a philosopher.
xxx/ellauri186.html on line 172: Alongside Seneca's apparent fortitude in the face of death, for example, one can also view his actions as rather histrionic and performative; and when Tacitus tells us that he left his family an imago suae vitae (Annales 15.62), "imagonsa", he is possibly being ambiguous: in Roman culture, the imago was a kind of mask that commemorated the great ancestors of noble families, but at the same time, it may also suggest duplicity, superficiality, and pretence.
xxx/ellauri186.html on line 174: Seneca's influence on later generations is immense—during the Renaissance he was "a sage admired and venerated as an oracle of moral, even of Christian edification; a master of literary style and a model for dramatic art."
xxx/ellauri186.html on line 188:
A slave is wealth for the wise, the master of the fool. I am wise.
xxx/ellauri186.html on line 199:
Every night before going to sleep, we must ask ourselves: whose weakness did I overcome today? What asset did I acquire?
xxx/ellauri186.html on line 204:
Wherever there is a human being, there is an opportunity for making money.
xxx/ellauri186.html on line 207:
I am not born for one corner; the whole world is my business place.
xxx/ellauri186.html on line 228: He then commenced his attempt to take Massagetae territory by force (c. 529), beginning by building bridges and towered war boats along his side of the river Oxus, or Amu Darya, which separated them. Sending him a warning to cease his encroachment (a warning which she stated she expected he would disregard anyway), Tomyris challenged him to meet her forces in honorable warfare, inviting him to a location in her country a day's march from the river, where their two armies would formally engage each other. He accepted her offer, but, learning that the Massagetae were unfamiliar with wine and its intoxicating effects, he set up and then left camp with plenty of it behind, taking his best soldiers with him and leaving the least capable ones.
xxx/ellauri186.html on line 230: The general of Tomyris's army, Spargapises, who was also her son, and a third of the Massagetian troops, killed the group Cyrus had left there and, finding the camp well stocked with food and the wine, unwittingly drank themselves into inebriation, diminishing their capability to defend themselves when they were then overtaken by a surprise attack. They were successfully defeated, and, although he was taken prisoner, Spargapises committed suicide once he regained sobriety. Upon learning of what had transpired, Tomyris denounced Cyrus's tactics as underhanded and swore vengeance, leading a second wave of troops into battle herself. Cyrus the Great was ultimately killed, and his forces suffered massive casualties in what Herodotus referred to as the fiercest battle of his career and the ancient world. When it was over, Tomyris ordered the body of Cyrus brought to her, then decapitated him and dipped his head in a vessel of blood in a symbolic gesture of revenge for his bloodlust and the death of her son. However, some scholars question this version, mostly because even Herodotus admits this event was one of many versions of Cyrus's death that he heard from a supposedly reliable source who told him no one was there to see the aftermath.
xxx/ellauri186.html on line 235: The Edict of Restoration, a proclamation attested by a cylinder seal in which Cyrus authorized and encouraged the return of the Israelites to the Land of Israel following his conquest of the Neo-Babylonian Empire, is described in the Bible and likewise left a lasting legacy on the Jewish religion due to his role in ending the Babylonian captivity and facilitating the Jewish return to Zion. According to Isaiah 45:1 of the Hebrew Bible, God anointed Cyrus for this task, even referring to him as a messiah (lit. 'anointed one'); Cyrus is the only non-Jewish figure in the Bible to be revered in this capacity.
xxx/ellauri186.html on line 237: Having originated from Persis, roughly corresponding to the modern-day Fars Province of Iran, Cyrus has played a crucial role in defining the national identity of modern Iran. He remains a cult figure amongst modern Iranians, with his tomb serving as a spot of reverence for millions of people. In the 1970s, the last Shah of Iran, Mohammad Reza Pahlavi, identified Cyrus' famous proclamation inscribed onto the Cyrus Cylinder as the oldest-known declaration of human rights, and the Cylinder has since been popularized as such. This view has been criticized by some Western historians as a misunderstanding of the Cylinder's generic nature as a traditional statement that new monarchs make at the beginning of their reign. Fucking Westerners, always belittling other people's achievements.
xxx/ellauri186.html on line 239: Cuneiform evidence from Babylon proves that Cyrus died around December 530 BC, and that his son Cambyses II had become king. Cambyses continued his father's policy of expansion, and captured Egypt for the Empire, but soon died after only seven years of rule. He was succeeded either by Cyrus's other son Bardiya or an impostor posing as Bardiya, who became the sole ruler of Persia for seven months, until he was justifiably killed by Darius the Great.
xxx/ellauri186.html on line 245: Some claim that Ruth's distaste for her husband began when he insisted on hanging a picture of his late fiancée, Jessie Guischard, on the wall of their first home and named his boat after her. Guischard, whom Albert described to Ruth as "the finest woman I have ever met", had been dead for 10 years. However, others have noted that Albert Snyder was emotionally and physically abusive, blaming Ruth for the birth of a daughter rather than a son, demanding a perfectly maintained home, and physically assaulting both her and their daughter Lorraine when his demands were not met. "Isi anna heille anteexi he eivät tiedä mitä tekevät", oli Ruthin kuuluisat viimeiset sanat. Jotain tuttua niissä kyllä on... - Ai niin se Finlandia-ehdokas!
xxx/ellauri186.html on line 259: I did attend one of the first National Book Award Ceremonies 40 years ago. That was also my last experience of book prize giving... The winner in fiction, was my old friend James Jones, From Here To Eternity. His victory was somewhat marred by Jean Stafford, one of the 5 judges, unlike our present distinguished company, who moved slowly, if unsurely, about the room, stopping before each notable to announce in a loud voice, "The decision was not unanimous."
xxx/ellauri186.html on line 262: ford Jean">Jean Stafford (July 1, 1915 – March 26, 1979) was an American short story writer and novelist. She was born in Covina, California, to Mary Ethel (McKillop) and John Richard Stafford, a Western pulp writer. She won the Pulitzer Prize for Fiction for The Collected Stories of Jean Stafford in 1970. Stafford's personal life was often marked by unhappiness. She was married three times. Her first marriage, to the brilliant but mentally unstable poet Robert Lowell, left her with lingering physical and emotional scars. Stafford enjoyed a brief period of domestic happiness with her third husband, A. J. Liebling, a prominent (but ugly) writer for The New Yorker. After his death in 1963, she stopped writing fiction. For many years Stafford suffered from alcoholism, depression, and pulmonary disease.
xxx/ellauri186.html on line 266: Lowell married the novelist and short-story writer Jean Stafford in 1940. Before their marriage, in 1938, Lowell and Stafford were in a serious car crash, in which Lowell was at the wheel, that left Stafford permanently scarred, while Lowell walked away unscathed. The impact crushed Stafford's nose and cheekbone and required her to undergo multiple reconstructive surgeries. No wonder they had a tormented marriage.
xxx/ellauri186.html on line 277: and hits the streets to cruise for prostitutes, ja lähtee karzalle kruisailemaan huorissa,
xxx/ellauri186.html on line 290: Lowell was a conscientious objector during World War II and served several months at the federal prison in Danbury, Connecticut. He explained his decision not to serve in World War II in a letter addressed to President Franklin Roosevelt on September 7, 1943, stating, "Dear Mr President: I very much regret that I must refuse the opportunity you offer me in your communication of August 6, 1943 for service in the Armed Force." He explained that after the bombing at Pearl Harbor, he was prepared to fight in the war until he read about the American terms of unconditional surrender that he feared would lead to the "permanent destruction of Germany and Japan." Well as it turned out it wasn't as bad as that, but countless beautiful places were bombed beyond recognition. Lowell kept his Tolstoyan stance consistently in the subsequent wars as well. Even evil people have exceptional sane moments. Lowell thought he was Hart Crane reincarnate.
xxx/ellauri186.html on line 297: Prewitt and Maggio join a social club where Prewitt becomes attracted to Lorene. At the club, Maggio gets into an argument with stockade Sergeant "Fatso" Judson. Later, at a local bar, Judson provokes Maggio and the two nearly come to blows before Warden intervenes.
xxx/ellauri186.html on line 305: Maggio escapes from the stockade after a brutal beating from Judson and dies in Prewitt's arms. Seeking revenge, Prewitt finds Judson in a back alley and the two fight with knives. Prewitt kills Judson, but not before being badly wounded himself; Prewitt goes AWOL and stays with Lorene while Warden covers for his absence.
xxx/ellauri186.html on line 307: Karen tells Warden that Holmes' resignation is forcing them back to the mainland, but Warden reveals he has no interest in becoming an officer, effectively ending their relationship.
xxx/ellauri186.html on line 309: Early Sunday morning, the Japanese attack Pearl Harbor. Warden keeps his head in the chaos. That night, Prewitt attempts to rejoin his company (despite Lorene's pleas for him to stay with her) but MPs shoot him dead when he refuses to halt. Warden identifies him as a good soldier, but dead.
xxx/ellauri186.html on line 326: Tidigt i matchen skrek en kvinna i publiken "Naomi, du suger". Osaka, numera rankad 78 i världen, försökte förmå domaren att vidta åtgärder, men fick inte gehör. Och efter 0–3 i första set kom tårarna. Osaka lyckades dock samla ihop sig och fortsätta matchen och höjde sitt spel i andra set. Men det räckte inte för att vända på matchen.
xxx/ellauri186.html on line 339: The two sisters were due to face each other in the semi-final in California and the crowd did not react kindly after Venus withdrew from the match. They booed Serena when she entered the stadium for the final against Kim Clijsters while Venus and Richard were also booed when they made their way to their seats.
xxx/ellauri186.html on line 366: Kanaanilaiset toivat Daganin kultiin Mesopotamiaan, jossa hänen puolisonsa oli Šalas. Joidenkin tekstien perusteella on päätelty, että Dagon rinnastettiin myös Enliliin. Dagonilla oli erityinen asema amorilaisten uskonnossa Marissa. Raamatussa Dagon mainitaan useita kertoja filistealaisten yhteydessä, mutta se voi olla juutalaisten misinformaatiota. Ensimmäinen Samuelin kirja kertoo, miten juutalaisten liitonarkki varastetaan ja viedään Dagonin temppeliin Asdodiin. Seuraavana aamuna Dagonin patsas oli kasvoillaan arkin edessä. Patsas nostetaan pystyyn, ja taas sitä seuraavana aamuna se löytyy taas kaatuneena arkin edestä mutta pää ja kädet katkenneina. Juutalaisilla oli epäilemättä lusikkansa sopassa.
xxx/ellauri186.html on line 428: Laurence Olivier oli vähintäänkin 2-neuvoinen. From the beginning of Olivier's life, there was confusion over his sexual identity. The most intimate friend of his youth was the actor Denys Blakelock, also the son of a clergyman, who was homosexual. The Queen's late aunt, Princess Marina, Duchess of Kent, who was involved with the bisexual and married Kaye for several years, told me quite emphatically that he and Olivier were "épris" ("in love"). And Coward, who was appalled to witness the two men openly exchanging French kisses in public, despised Kaye, whom he habitually referred to as "randy Dan Kaminski" (David Daniel Kaminski was Kaye's real name). One biography printed after his death alleged that Olivier “was deeply involved in a homosexual affair with Danny Kaye.”
xxx/ellauri186.html on line 448: I can again thy former light restore,
xxx/ellauri186.html on line 608: Tää evankeliumi on enempikin siikveli Jobin kirjalle, samantapaista musta/valkea hattu manikealaisuutta on tässäkin. Mutta sehän kuuluu jo voitettiin tit for tat ajatteluun, nythän pitäisi peukuttaa pikemminkin tällästä kortta kekoon etiikkaa. Kaikki 1n ja 1 kaikkien puolesta.
xxx/ellauri186.html on line 637: Which one is true? We simply do not know for sure. The facts about his death have not been historically proven, beyond a reasonable doubt. In fact, there is no historical consensus on the person of Matthew. There are several conflicting accounts, and the Greek text does not state anywhere he was an eyewitness (and therefore a disciple). Maybe he was a fake. The problem is the gospel of Matthew is anonymous: the author is not named within the oldest surviving text, and the superscription "according to Matthew" was added some time in the second century, although the gospel doesn't state it's an eyewitness account. The historically very likely incorrect tradition that the author was the disciple Matthew begins with the early Christian bishop Papias of Hierapolis.
xxx/ellauri186.html on line 654: ja Jumala jatkoi, Sensin Sabinianus, kurkku viilletään, Assisin Sabinus, kivitetään, Toulousen Saturninus, sidotaan härän raahattavaksi, Scubiculus, mestataan, Sebastianus, surmataan nuolilla, Astin Secundus, mestataan, Tongerenin ja Maastrichtin Servatius, surmataan puukengän iskulla, niin mahdottomalta kuin kuulostaakin, Barcelonan Severus, päähän survaistaan naula, Exeterin Sidwel, mestataan, burgundien kuningas Sigismund, syöstään kaivoon, Sixtus, mestataan, Stefanos, kivitetään, Autunin Symphorianus, mestataan, Ikonionin Tekla, silvotaan ja poltetaan, Tharsicius, kivitetään, Theodorus, kuolee roviolla, Canterburyn Thomas Becket, kalloon survaistaan miekka, Thyrsus, sahataan, Tiburtius, mestataan, Efesoksen Timoteus, kivitetään, Pisan Torpes, mestataan, Torquatus ja kaksikymmentä seitsemän muuta, saavat surmansa kenraali Musan toimesta Guimarãesin porteilla, Urbanus, mestataan, Limogesin Valeria, samoin, Valerianus, samoin, Camerinon Venantius, kurkku viilletään, Marseillen Victor, kaula katkaistaan, Rooman Victoria, surmataan sen jälkeen kun suusta on revitty kieli, Trenton Vigilius, toinen puukengällä surmattu, Viktor, mestataan, Wilgefortis eli Liberata eli Eutropia, neitsyt, jolle kasvoi parta, ristiin, Zaragozan Vincentius, myllynkivellä ja piikkiparilalla, Ravennan Vitalis, keihäällä, ynnä muita, ynnä muita, ynnä muita, samoin, samoin ja samoin, nyt rittää.
xxx/ellauri186.html on line 695: In the seventh century, a brand new monotheistic religion grew out of the flames of rampant, Arabian paganism. A man by the name of Mohammad is said to have begun receiving direct revelations via the angel Gabriel (the same guy who knocked up Anne and Mary!) about the timely reform of the true religion. The religion of Islam was born out of Mohammad’s revelations from Allah. The Quran, the record of those revelations and the holy book of Islam, contains various statements concerning Jesus Christ (known as Isa ibn Maryam or Jesus the son of Mary within the religion). Esa Saarisen äiti on (tai oli?) Iisa, eikä "Esa"-kaan ole siitä kaukana. Mitähän tämä mahtaa merkitä? Onko (tai oliko?) se enne? Eskiltäkin vuosi verta kylkihaavasta.
xxx/ellauri186.html on line 697: Islam teaches that Jesus Christ was a messenger of Allah who was miraculously born of a virgin, performed various symbolic miracles, raised the dead, brought the revealed book of the Gospel (known as the Injeel), and called down as a sign from heaven a table laden with sustenance.
xxx/ellauri186.html on line 699: Islam however diverges from orthodox Christianity and teaches many erroneous things: that the Bible has been corrupted, that Jesus was not crucified, that Jesus was not divine, that God is not triune, and that Jesus was a prophet of Islam. Both religions make assertions as to being the exclusive and correct way to worship and come to God. Islam, which is rapidly growing in adherents worldwide with 1.6 billion followers, presents itself as the final revelation of God and as a formidable competitor of Christianity on the market for Abrahamic religions.
xxx/ellauri186.html on line 701: An aim of Christian apologetics must be to defend and articulate the white supremacy of the Christian religion as compared to Islam. The goal of this paper will be to highlight a historical issue surrounding the Quran’s source material for its account of Jesus Christ and some clay birds. In the best traditions of American free enterprise and Western market economy, I shall do my best to denigrate the musulmans and sell our alternative product in its place.
xxx/ellauri186.html on line 705: Western writers who, for reasons of the defense of Christianity and Judaism, or for their reasons of their disbelief in any Divine Revelation, have been wont to disparage the Quran as regards to factual, historical accuracy, or have spoken of “Muhammad’s confused knowledge of history” or his “imperfect or deficient knowledge of Judaism” are, in every respect, wide of the mark. To begin with, such observations presume the Prophet’s participation in the compositions of the Quran, which is in no way admissible...Although the stories in the Quran have their historical origins, they undergo a transformation which lifts them out of their former context into a retelling which is not that of a human tongue ...Divine revelation [takes] this “material” and [uses] it for its own purposes; the origins of the story become irrelevant...
xxx/ellauri186.html on line 713: Within the Quran, Jesus’ miraculous virgin birth is recounted with Mary having astonishment. How could she become pregnant when no mortal man has touched her? The angel she is having a criminal conversation with discourages her incredulousness with an affirmation of the power and might of Allah’s definitive decree. The virgin birth lacks the majesty of the Christian doctrine because it is not an announcement of God coming into her. Jesus would be like others before him, a prophet who announces God’s truth. The angel goes on to describe just what Jesus would do. Within the description, the author narrates an account of a miracle that Jesus performed as “clear proof” that he was a prophet of Allah. The miracle is repeated later in Surah 5.
xxx/ellauri186.html on line 720: for you out of clay the likeness of a bird, and I
xxx/ellauri186.html on line 726: portent for you, if ye are to be believers.
xxx/ellauri186.html on line 746: Christianity, and especially Judeo-Christianity. Thus the Quran alludes repeatedly to the content of the Pentateuch and the Gospels. But while it is true that more Quranic material is classifiable as “Judaic” or “Christian” than as specifically “Judeo-Christian,” nonetheless the influence of the later is central; for whereas the “Judaic” and “Christian” material consists of references to “known facts,” or allusions to, and occasional retellings of, stories and legends, the Judeo-Christian material shaped the theology of the Quran.
xxx/ellauri186.html on line 748: The source material for the account of Jesus creating birds out of clay is likely derived from the Infancy Gospel of Thomas, a late second or third century pseudepigraphal gospel that describes Jesus’ early life before he started his ministry as an adult. The story reads:
xxx/ellauri186.html on line 750: When the boy Jesus was five years old, he was playing at the ford of a rushing stream. And he gathered the disturbed water into pools and made them pure and excellent, commanding them by the character of his word alone and not by means of a deed. Then, taking soft clay from the mud, he formed twelve sparrows. It was the Sabbath when he did these things, and many children were with him. And a certain Jew, seeing the boy Jesus with the other children doing these things, went to his father Joseph and falsely accused the boy Jesus, saying that, on the Sabbath he made clay, which is not lawful, and fashioned twelve sparrows. And Joseph came and rebuked him, saying, “Why are you doing these things on the Sabbath?” But Jesus, clapping his hands, commanded the birds with a shout in front of everyone and said, “Go, take flight, and remember me, living ones.” And the sparrows, taking flight, went away squawking. (Sparrows don't squawk, they tweet. Perhaps they were ducks?) When the Pharisee saw this he was amazed and reported it to all his friends. (Inf: 1:1-5 italics added for emphasis
xxx/ellauri186.html on line 754: While the Quran mentions the miracle in passing whereas the infancy gospel narrates the episode, the apparent similarity cannot be denied. The source material for this account poses special problems for Muslim source critics because of the nature of the infancy account.
xxx/ellauri186.html on line 757: Christian literature. Such legends developed in the early centuries of the Christian movement and were constantly elaborated and expanded upon from late antiquity through the Middle Ages for purposes of edification and instruction. Never mind they were lies, it's okay in fairy tales and fiction. The infancy gospel and other books like it (Protevangelium of James) were written to satisfy the imaginations and creativity of latter Christians who sought to expound upon what the nativity narratives willfully leave out.
xxx/ellauri186.html on line 759: Attributed to the apostle Thomas (not likely, him being a stickler for factuality), the story accounts Jesus’ doings from age five to his appearance within the temple (Luke 2:41-49). In his book The Lost Bible: Forgotten Scriptures Revealed, J.R. Porter commented:
xxx/ellauri186.html on line 762: dangerous powers, rather like Harry Potter. His words can have harsh consequences when he is angered or insulted, as when he shrivels up one boy for a quite insignificant act and strikes another dead for merely bumping into him. It is hard not to feel distaste at such stories, which seem so far removed from the Jesus of the canonical gospels, and one can even detect a degree of unease on the part of the author as he narrates them: while attempting to absolve Jesus from the blame, he more than once records the great offense which Jesus’ behavior caused, as well as the efforts of his parents to restrain him, as when Joseph asks Jesus: “Why do you do such things that these people must suffer and hate us and persecute us?” On another occasion Joseph tells Mary: “Do not let him go outside the door, for all those who provoke him die."
xxx/ellauri186.html on line 773: The Quran’s use of the infancy story or legends built upon that story pose a special problem for Muslims apologists: the Quran is a divinely-dictated book that contains accounts of Jesus Christ found in unreliable literature some 100 to 200 years after the last book of the New
xxx/ellauri186.html on line 774: Testament was written. Such information has value when discussing the reliability of the Quran versus the historical reliability of the Christian Scriptures. The argument is stated as such:
xxx/ellauri186.html on line 788:
a) The story is presented within the narrative flow as events that happened within Jesus’ lifetime. The clay birds incident is said to be a “sign from your Lord” that Jesus teaches the truth about Allah. The “sign” is meant for the children of Israel to see the truthfulness of Jesus’ message of Allah. How can something be a sign if the something has no historical referent? (Polyphemos and Parmenides had the same problem with the word "oudeis".)
xxx/ellauri186.html on line 790: b) The Quran also claims for itself a very impeccable status: it is errorless (4:82; 18:1), eternal (85:21-22; 43:3-4), final revelation to humankind (2:2; 10:37), incomparable in beauty and elegance (29:48; 2:23), the very word of God (1:1-7), not originating in the will of Muhammad (53:1-5, 10-11) and many other things. If the Quran is truly errorless, could a historical error be possible? What if "God" is a historical error? Naah, that can't be. He said as much himself.
xxx/ellauri186.html on line 792: c) The objection might also imply something about the character of Allah and his ability to use inaccuracies or falsities within his revealed truth. What makes matters worse for the objector is the pivotal role the Quran plays within Muslim thought concerning inspiration. Islamic scholar Stefan Wild asserts
xxx/ellauri186.html on line 794: “The importance of the Qur’an for Muslims and Islam is tantamount to the importance of the person of Jesus Christ for Christians and Christianity. It has been rightly observed that the Christian concept of incarnation corresponds to what one might call “illibration” in Islam. In Christianity the divine logos becomes man. In Islam, God’s word becomes text, a text to be recited in Arabic and to be read as an Arabic book.”
xxx/ellauri186.html on line 801: Muslim apologists would then be making the claim that “Christians made a mistake by not seeing the text’s truthfulness and historical validity.” The problem with this objection is triune: a) the criteria for canonicity, b) the history of the books, and c) the theology of the gospel itself.
xxx/ellauri186.html on line 803: a) Good reasons existed for rejection of canonicity for the spurious book. The book failed to meet the 5 requirements for canonicity: 1) apostolic authority (Was it written by the apostles or early eye witness news?), 2) orthodoxy (Does it line up with clear OT and NT teachings?), 3) antiquity (Has it been used within the covenant community for an extended period of time?), 4) inspiration, (Does the book make a tangible and testable claim of divine inspiration?) and 5) usage (Was it accepted by the catholic church at large?). 6) The early Church also viewed their discussions and debates surrounding the issues of canonicity as being directed and superintended by God. The determinations and deliberations concerning the canon were in some sense within the will and superintending of God working through his church.
xxx/ellauri187.html on line 81: Much of Rilke’s youth was spent in search of a master. The first of these was Lou Andreas-Salomé, the philosopher and muse that Friedrich Nietzsche called “by far the smartest person I ever knew.” In 1899, the married Andreas-Salome, for whom Rilke felt a “reckless passion,” took the feeble young poet to meet Tolstoy. The meeting did not go well. Aateliset rähähti, Rilke vingahti.
xxx/ellauri187.html on line 90: Few of these bullshit artists and temporary thinkers were as staunchly individualist as Rodin and Rilke. Their kinship, for better and worse, relied on a shared belief about the vocation of the artist—that it was supreme: no relationship, duty, or family obligation should get in the way of his work.
xxx/ellauri187.html on line 95: We can't really blame Ralph Freedman, Rilke's latest biographer, for writing about his subject as if Rilke were just another infuriating narcissist who kept turning up at parties.
xxx/ellauri187.html on line 99: Born in 1875 in Prague, Rilke was until he was six or seven got up in skirts by his mother, who named him René and tried to console herself for the death of an infant daughter. By the time Rilke was ten, his disappointed romantic of a mother had left his father, a kindly but ineffectual minor railway official, who had spent some years in the Austrian army unsuccessfully seeking commission as an officer. Rilke's parents decided to send the young boy to military school, a prospect that stirred the father's hopes of turning his son into a soldier. LOL. Though he later claimed to have loathed military school, the young bohemian warmly absorbed the values of discipline, valor, and self-sacrifice into his ideal of the defiant artist-hero. He skillfully foiled his father's martial expectations, and lack of funds freed the aspiring poet from his family's next plans for him: law school. In fact, though he attended several universities, soaking up lectures on diverse subjects throughout his life, he never graduated from any of them. About such a practical matter as a sheepskin, the finest German lyricist since Goethe wrote as an adolescent, "And even if I never reach my Arts degree / I'm still a scholar, as I wished to be."
xxx/ellauri187.html on line 101: W. H. Auden once remarked that would-be poets had better learn a manual trade. But Rilke was cast more in the haughty Yeatsian mold that Auden, not exactly a day laborer himself, haughtily disdained. And unlike Rilke's contemporary Franz Kafka, who performed his tasks as an insurance executive with initiative and even enthusiasm, Rilke was too frail psychologically to balance his art with the demands of full-time employment. Even a desk job in the Austrian army during the First World War, when the forty-year-old literary celebrity was conscripted, proved too much for him. After three weeks of parade-ground training and living in barracks, which nearly killed him, Rilke was assigned to the propaganda section. There his literary powers deserted him, and his frustrated superiors transferred the stunned poet to the card-filing department, where he remained for six months, until his friends interceded and got him discharged. André Malraux he was not.
xxx/ellauri187.html on line 103: Rilke's diaries and letters, lively with tales of self-dislike and depression, seem to out-Kafka Kafka himself. Still, biographers should beware of making too much of these highly polished introspections. Rilke conceived of writing as a form of prayer, as Kafka did, and he made astringent self-examination a ritualistic prelude to work. Both writers magnified their inadequacies, sometimes to the point of a vaunting self-regard; it was an efficient way to wrest from their doubts a diligent beauty of creation.
xxx/ellauri187.html on line 105: Rilke lived on the brink of poverty for much of his life, dependent on the good graces of aristocratic and haute-bourgeois patrons in the twilight of the Hapsburg Empire. His shaky situation, much as he complained of it, suited his temperament as well as did the black clothes he liked to parade in during his dandyish younger days in Prague. Like the great German mystics, Rilke was a confirmed solitary. Thus he sought to form emotional bonds with people more ardently than do those who take their desire to be with others for granted. Wandering from person to person and from place to place like a pilgrim, he found that patrons offered him, among more practical things, a potential shrine of emotional fulfillment.
xxx/ellauri187.html on line 107: Rilke spent his life wandering. From an art colony in Germany he migrated to a position as Rodin's secretary in Paris; the sculptor eventually claimed that the poet was answering letters without his permission and summarily dismissed him, as much to Rilke's relief as to his chagrin. From Berlin he made two pilgrimages to Russia to meet Tolstoy, on one trip going nearly unacknowledged because of a titanic quarrel between the count and the countess. He traveled from Italy to Vienna to Spain to Tunisia to Cairo. His restless peregrinations had their origins in his epoch, and in a temperament forced painfully to choose perfection of the life or of the work. Rilke's academic sponsor and friend was Georg Simmel, the celebrated German sociologist and philosopher of modernity. In "The Adventurer," one of his most famous essays, Simmel argued that only the experience of art or adventure could invest time with the significance once lent it by religious ritual. The work of both art and adventure had a beginning and an end; they were each an "island in life" that briefly imparted a transcendent wholeness to experience. And of all possible modern adventures, Simmel concluded, the one that most completely combined the profoundest elements of life with a momentary apprehension of what lay beyond life was the love affair.
xxx/ellauri187.html on line 111: First of all, it provided him with an uncanny empathy for women. His two most potent and obsessive literary images were the unrequited female lover and the woman artist struggling to find freedom and space for her work. But Rilke's liberated feminine side also gave him the gift of unabashed openness to his need and desire for the opposite sex (from women). He recalls Kierkegaard's description of Mozart's Don Giovanni, who did not calculatedly seduce, according to Kierkegaard, but desired seductively. What women found irresistible about Rilke was not the effect he had on them but the effect they had on him.
xxx/ellauri187.html on line 113: Yet to put the burden of salvation solely on relations between men and women is to make a life between stumbling, imperfect men and women impossible. Rilke had no illusions about the nature of his erotic and romantic ideal. It flowed out from and quickly ebbed back into an unappeasable inward intensity. Rilke could not love or be loved for long, except in the absence of the beloved. After a passionate affair with the brilliant and beautiful Lou Andreas-Salomé, Rilke's muse and cicerone on his Russian trips, he suffered pangs of rejection and then happily settled into a lifelong correspondence with her. He married the sculptress Clara Westhoff when he was twenty-five, lived with her and their child for a year, and then by agreement left to take up his pilgrimage again. Through periodic reunions, but mostly through a voluminous and extraordinary correspondence, they maintained what Rilke called an "interior marriage," until emotional reality banged louder and louder on their youthful experiment and they eventually grew estranged.
xxx/ellauri187.html on line 115: Rilke seems to have passed with relief from the all-consuming rites of romance to the half communion, half self-examination of writing letters, an activity that also served as a calm precursor of his art. Not surprisingly, he was one of the greatest--and most self-conscious--letter writers who ever lived. He composed missives with a devotional purposiveness. He once wrote a poem about the Annunciation in which the angel forgets what he has come to announce because he is overwhelmed by Mary's beauty. The implication seems to be that communicating through the mail would have been a more fruitful procedure.
xxx/ellauri187.html on line 117: Rilke loved absolutely, not strenuously or patiently, and therefore his love always froze up into a mirror of itself. His condition might have been tormented and tormenting--it might appear wearily obnoxious. But for Rilke the poet, modern men and women as lovers--their exalted expectations and their comi-tragic desperation--came to symbolize complex human fate in a world where vertiginous possibilities have replaced God and nature. In Rilke's Elegies especially, lovers encounter animals, trees, flowers, works of art, puppets, and angels--all images, for Rilke, of the absolute fulfillment of desire, alongside which the poet placed the tender vaudeville of imperfect human wanting. Rilke the man might have presented a painful obstruction to himself. But true ardor often springs from an essential deprivation.
xxx/ellauri187.html on line 119: Ralph Freedman gives a remarkably purposeful account of Rilke's deprivation. But he describes none of Rilke's ardor--or his honest avowals, or all the discipline and strength and health he needed to draw his life's work out of depressions, blocks, and fears, out of his contemporary-sounding struggle between a Faustian ego and an endangered self. In this biography we don't get Rilke's poetic transformations. We get only the modern condition--his and his society's--that he poetically transformed and that we've inherited.
xxx/ellauri187.html on line 121: Freedman's Rilke, oddly enough, dwells on the dark underside of contemporary American life. Behind the mingled, multicolored yarn of his passions, obsessions, powerful yearnings, and self-interest--all wisely balanced in Donald Prater's majestic and definitive 1986 biography--Freedman sees only self-interest. Rilke is "hucksterish." His carefully cultivated literary success Freedman characterizes as a "relentless career." He refers to Rilke's "careerist standards." The places Rilke settles in for a time are not homes but Rilke's "bases."
xxx/ellauri187.html on line 123: At moments Rilke's awareness of his self-interest amid modern anxieties appears uncannily precocious: "The pressures even in the preschooler's life were often suffocating. He longed for change." How does Freedman know that? I presume he got it from one of the mature Rilke's self-dramatizing letters, letters that Freedman paraphrases tendentiously throughout the book. That approach has the effect of turning Rilke's harsh and vain self-explorations into evidence of the "traumas" that Rilke spent a life riddled with "failure" denying. Indeed, Freedman writes enigmatically about "Rilke's pattern of living through failure as part of a process that turns denial into poetic art." I'm not sure what that means, but it sounds like success to me.
xxx/ellauri187.html on line 125: But no--if, for Freedman, Rilke is a slick little engine of self-advancement, he is also "thin-skinned," "fragile," "depressed," "thwarted," "troubled," "distraught," "schizophrenic," and "almost suicidal," and he suffered from "hysteria," "anxiety," and "insecurity." This poet seems so tightly shackled to his inner condition that we wonder how he found the freedom to make his art. Freedman himself only occasionally glances at Rilke's art, and then with considerable lack of charm, not to say comprehension ("Still addressing the woman's genitals in confrontation with the man's, Rilke weighed in with his most devastating critique of death's dialectic").
xxx/ellauri187.html on line 129: The first strut of biographical art to buckle under such an avenging mission is language. "Death emasculates," Freedman reports dishearteningly. He describes one doubly unlucky fellow as being "fatally electrocuted." We find Rilke seeking the "panacea of a cure." Women almost never give birth--they just "birth." Clara, Rilke's wife, "was the messenger but also the transparent glass and reflecting mirror of Rilke's depression." And what a shame that a sentence like this should appear in a book about a poet's life: "Like garden flowers opening their petals early only to wither quickly, Italy's current art avoided the hard surface required for effective poetry." It's as if, somewhere in the deeper regions of his writing self, Freedman knows that Rilke wasn't any of the bad things his biographer says he was.
xxx/ellauri187.html on line 131: One ugly phrase in a personal letter, for instance (out of a vast personal correspondence), referring to Franz Werfel as a "Jew-boy," and some murky generalities about Werfel's "Jewish attitude toward his work," do not an anti-Semite make. Rilke cherished the many Jews he knew, including Simmel; he enjoyed reading the Hasidic philosopher Martin Buber and steeped himself in Jewish Scripture, claiming that Judaism was closer than Christianity to God. He also remained a lifelong champion of Werfel's work. And a reader discovers buried deep in Freedman's footnotes that Rilke wrote the offending letter to the poet Hugo von Hoffmannsthal, a good friend and an important patron. Hoffmannsthal was also Jewish, and he shared Rilke's negative views on the superambitious Werfel, who emigrated to America and, in 1941, published The Song of Bernadette, a novel about a miracle at Lourdes. Freedman doesn't mention that about five months after Rilke wrote the letter to Hoffmannsthal, along with a nearly identical letter to his patron Princess Marie von Thurn und Taxis, Rilke again wrote similar letters to the two of them praising Werfel's poetry so exuberantly that they almost sound like retractions of his first letters.
xxx/ellauri187.html on line 133: Why would an anti-Semite extol a Jewish poet to two of the most powerful and influential figures in Central European literary culture--to his own patrons? To paraphrase that great Jewish philosopher Thomas Aquinas, When you meet a contradiction, make a distinction. But Freedman builds from the surface contradiction. For Rilke, he writes, "a cultural and sometimes even a social anti-Semitism was part of daily existence." Yet aside from the letter to Hoffmannsthal, he offers no evidence for that litigable assumption, though he does inform us, with a smug and bizarre knowingness, that one of Rilke's Jewish lovers later died at Auschwitz.
xxx/ellauri187.html on line 135: With similarly blind zeal Freedman bases his insinuation that Rilke was secretly gay on two pieces of evidence: the poet's idealistic adolescent pact with another boy at military school, "sealed by a handshake and a kiss," as Rilke put it in a letter; and a fictional letter meant for publication, which brought Rilke, in Freedman's weasel words, "close to a disguised rendering of homosexuality with personal overtones." That's all the proof Freedman has.
xxx/ellauri187.html on line 139: This is formidable revisionism. The cumulative effect of such a distortion of truth to an admirable, if sadly misplaced, idea of redemption and redress is to make Freedman's biography read like a forced confession. But the beating heart of Freedman's interminable deconstruction is Rilke the sexist. Rilke's extraordinary sensitivity to women, his admiration and need for strong and intelligent women, women's love for Rilke--these facts Freedman brusquely mentions only to knock down. What he wants is to prove that Rilke was a spirited accomplice in European society's subjugation of women. He writes,
xxx/ellauri187.html on line 141: The women Rainer chose . . . were themselves practicing artists whose work he respected, from Clara to Loulou and now to Baladine-Merline. But they were given no choice to remove themselves for the sake of their art. . . . Rilke's love imposed a nonreciprocal discipline: in the end, it worked only for him and his poetry.
xxx/ellauri187.html on line 143: Throughout 600 pages Freedman gives us encounter after encounter between Rilke and the women in his life, in which the women are flawless angels and Rilke a consummate villain. If Rilke's dear friend the great German painter Paula Modersohn-Becker found herself trapped in a stifling marriage, Rilke was a traitor for not extricating her. If Lou Andreas-Salomé told the young Rilke to go off somewhere because one of her other lovers was coming to visit, Rilke's anger was the symptom of an unbalanced psyche.
xxx/ellauri187.html on line 145: If the adolescent Rilke broke up with his adolescent girlfriend, Valerie von David-Rhônfeld, he was a treacherous seducer. Freedman quotes copiously from David-Rhônfeld's embittered memoirs--published shortly after Rilke's death--to posit a pattern in Rilke's personality. "I came to love that poor unfortunate creature," David-Rhônfeld recalls about her teenage sweetheart, "whom everyone avoided like a mangy dog." For Freedman, this vindictive picture of Rilke provides the "clue" to Rilke's "isolation."
xxx/ellauri187.html on line 147: This is all ludicrously unfair. It's certainly unfair to say that Rilke didn't give the women he loved and who loved him the "choice to remove themselves for the sake of their art." He was in no position to give or deny freedom to his independent-minded wife, let alone to any woman of whom he was merely a lover. Only their passion, or admiration, or use for Rilke bound these women to the famous poet. Often ambitious artists themselves, Rilke's lovers expected him to introduce them into his heady artistic and intellectual circles and to help them with their careers. This he unfailingly did; in one case he helped the careers of a former lover's children by her husband. And he offered emotional succor long after the amorous flame had waned--not to mention demanding the same support for himself.
xxx/ellauri187.html on line 149: Rilke's most benevolent patron, Princess Marie von Thurn und Taxis, was wise enough both to nurture Rilke's gift and to keep her distance from her complicated protégé. An unblinking observer of Rilke's life, she was able to see his liaisons for what they were. And she knew how Rilke's acute sensitivity to his own condition, combined with his talent for self-pity, often landed him in the arms of the wrong people: "You must always be seeking out such weeping willows, who are by no means so weepy in reality, believe me--you find your own reflection in those eyes." But Freedman, doggedly indifferent to the available evidence, makes Rilke's lovers and women friends out to be helpless victims of a smooth seduction machine.
xxx/ellauri187.html on line 151: As for the centerpiece of Freedman's argument for Rilke's sexism--he "abandoned" Clara and their daughter, Ruth--here he portrays Clara, too, as if she were Tess of the D'Urbervilles. On the contrary. Clara enthusiastically seconded Rilke's definition of two artists wedded as each, in Rilke's cautiously ambiguous phrase, "the guardian of the other's solitude." After Rilke left for Paris, she placed Ruth with her wealthy and supportive parents and went on a pilgrimage to Egypt, among other places. Like Rilke, the adventurous Clara had a fascinating life--I don't know why Freedman didn't write her biography. Women artists suffered in Rilke's society, but not because of Rilke.
xxx/ellauri187.html on line 172: burst like a star: for here there is no place
xxx/ellauri187.html on line 182: In September 2006, Siegel was suspended from The New Republic after an internal investigation determined he was participating in misleading comments in the magazine's "Talkback" section in response to criticisms of his blog postings at The New Republic's website. The comments were made through the device of a "sock puppet" dubbed "sprezzatura", who, as one reader noted, was a consistently vigorous defender of Siegel, and who specifically denied being Siegel when challenged by another commenter in "Talkback". In response to readers who had criticized Siegel's negative comments about TV talk show host Jon Stewart, 'sprezzatura' wrote, "Siegel is brave, brilliant, and wittier than Stewart will ever be. Take that, you bunch of immature, abusive sheep". The New Republic posted an apology and shut down Siegel's blog. In an interview with the New York Times Magazine, Siegel dismissed the incident as a "prank". He resumed writing for The New Republic in early 2007.
xxx/ellauri187.html on line 184: In June 2015, Siegel wrote an op-ed piece for The New York Times entitled "Why I Defaulted on My Student Loans", in which he defended defaulting on the loans he received for living expenses while on full scholarship and working his way through college and graduate school at Columbia University, writing that “the millions of young people today, who collectively owe over $1 trillion in loans, may want to consider my example.”
xxx/ellauri187.html on line 186: Economist Susan Dynarski wrote that Siegel is not typical of student loan defaulters both in that the typical student-loan recipient attends a public university and in that only two percent of those borrowing to fund a graduate degree default on their loans. Conservative political commentator Kevin D. Williamson, writing in National Review, called it "theft," saying that "an Ivy League degree or three is every much an item of conspicuous consumption and a status symbol as a Lamborghini." Senior Business and Economics Correspondent for Slate Jordan Weissman called it "deeply irresponsible" to suggest that students should consider defaulting on their loans and said that The New York Times should apologize for the piece. Siegel's original article was also criticized in Business Insider and MarketWatch.Siegel appeared to further discuss the article on Yahoo! Finance.
xxx/ellauri187.html on line 193: Who knew that Rodin in his 60s met, inspired, and shaped Rilke in his 20s? Nowadays, it would be temping to call Rodin a groomer. The poet and the sculptor actually lived and worked together, spent hours criminally conversing, and forged a special bond.
xxx/ellauri187.html on line 195: Getting to the point wasn’t exactly Rilke’s forte. It may not be fair to expect that of any poet, especially one born in 1875 and swimming in the currents of the Symbolists. Rilke’s flowery — and daresay twee — verses do not jibe with today’s tastes for cut-and-dry clarity, blasé irony, and Tweet-able brevity. But that’s precisely why Rilke is enjoying somewhat of a posthumous comeback. He offers what Twitter can’t.
xxx/ellauri187.html on line 199: The pair first met outside Paris on Rodin’s country estate in September of 1902. Rilke, 26, took on a project as an art critic to write a German monograph on Auguste Rodin, at the time 61. Neither probably expected they would hit it off as much as they did. But long talks about art, and how to cultivate a work ethic bonded them together. Ten days into his initial stay on Rodin’s estate, Rilke wrote Rodin an affectionate letter confessing their dialogue’s intense effect. Rodin offered the young poet an open invitation to observe his studio for the next four months. During that time, Rilke not only gleaned insights for his monograph, but discovered how to be a better poet.
xxx/ellauri187.html on line 203: One of the more amusing examples is how Rodin said good night to Rilke. Rather than “bonne nuit,” Rodin would say, “bon courage,” roughly translated to “show courage” or “have good courage,” Or "chins up", but this idiomatic expression is hard to translate. While an unusual way to say good night, Rodin was trying to telegraph to Rilke that he would need to be courageous as he prepared for the night's inevitable challenges.
xxx/ellauri187.html on line 205: Predictably, the honeymoon didn’t last forever. A row over a letter Rilke wrote to one of Rodin’s contacts without permission in April 1906 aroused Rodin’s suspicion, so he fired Rilke. But an indelible impression was nevertheless left on the poet.
xxx/ellauri187.html on line 214: Francesca Wade at the Financial Times chided Corbett for occasional breathy writing that cringes. Female jealousy, that's all.
xxx/ellauri187.html on line 216: It’s clear how meticulously scrutinizing every part of the sculpted body became a metaphor for scrutinizing every part of our life, in the spirit of that adage of Socrates that the unexamined life is not worth living. Socrates was a keen exeaminer of Alcibiades' törsö too, in particular the dark star that cannot see you.
xxx/ellauri187.html on line 217: Rodin had a penchant for antiquities. A picture from the archives of Paris’s Rodin Museum shows Rilke, Rodin, Rodin’s wife, and dogs with some headless torsos behind them.
xxx/ellauri187.html on line 219: We will never know whether Rilke had Rodin in mind when he wrote. But it’s undeniable a lot went well when he met Rodin. And while an artist taking on a protégé is not unique, that Rodin and Rilke bonded despite differing languages, ages, and artistic disciplines is noteworthy. As Rilke wrote to Kappus, “in the deepest and most important places, we are unspeakably alone; and many things must happen, many things must go right, a whole dark constellation of events must be fulfilled, for one human being to successfully enter another. ”
xxx/ellauri187.html on line 275: Portugal's 25 April 1976 constitution reflected the country's 1974–76 move from authoritarian rule to provisional military government to a representative democracy with some initial Communist and left-wing influence. The military coup in 1974, which became known as the Carnation Revolution, was a result of multiple internal and external factors like the colonial wars that ended in defeats, removing the dictator, Marcelo Caetano, from power. The prospect of a communist takeover in Portugal generated considerable concern among the country's NATO allies. The revolution also led to the country abruptly abandoning its colonies overseas and to the return of an estimated 600,000 Portuguese citizens from abroad. The 1976 constitution, which defined Portugal as a "Republic... engaged in the formation of a classless society," was revised in 1982, 1989, 1992, 1997, 2001, and 2004.
xxx/ellauri187.html on line 286: Jerome's Against Helvidius (c. 383) paved the way for aspects of future Josephite devotion with his assertion that Joseph was always a virgin. Poor guy. The earliest record of a formal devotional following for Joseph in the Western Church is in the abridged Martyrology of Rheinau in Northern France, which dates to the year 800. References to Joseph as nutritor Domini ("educator/guardian of the Lord") from the 9th to the 14th centuries continued to increase as Mariology developed, and by the 12th century, along with greater devotion to Mary, the writings of the Benedictine monks began to foster a following for Joseph and they inserted his name in their liturgical calendars and their martyrology.
xxx/ellauri187.html on line 288: In the 13th century, the Dominican Doctor of the Church Thomas Aquinas discussed the necessity of the presence of Joseph in the plan of the Incarnation for if Mary had not been married, her fellow Jews would have stoned her to death and that a young Jesus needed the care and protection of a human father figure. The Josephology of Aquinas often proceeded with the juxtaposition of Joseph and Mary.
xxx/ellauri187.html on line 292: The growth of the following of Joseph is manifested with the earliest church dedicated to him in Rome, San Giuseppe dei Falegnami (St. Joseph of the Carpenters), constructed in 1540 in the Forum Romanum, above the prison that by tradition had held the Apostles Peter and Paul. The spread of his following is then shown by the publication of the first Litany of St. Joseph in Rome in 1597 and the introduction of the Cord of St. Joseph in Antwerp in 1657. These were then followed by the Chaplet of St. Joseph in 1850, and the Scapular of St. Joseph of the Capuchins which was approved in 1880. The formal veneration of the Holy Family began in the 17th century by Mgr François de Laval.
xxx/ellauri187.html on line 294: From the 16th century onwards, a number of Catholic saints prayed to Saint Joseph, invoked his help and protection and encouraged others to do so. In Introduction to the Devout Life Francis de Sales included Joseph along with the Virgin Mary as saints to be invoked during prayers following an examination of conscience. Teresa of Avila attributed her recovery of health to Joseph and recommended him as an advocate. In her biography The Story of a Soul, Thérèse of Lisieux stated that for a period of time, she prayed every day to "Saint Joseph, Father and Protector of Virgins..." and felt safe from danger as a result. The three mentioned in this paragraph were all Doctors of the Church.
xxx/ellauri187.html on line 298: With the growth of Mariology, the theological study of Joseph also began to grow to discuss his role in the Economy of Salvation. Three centers for Josephology were formed in the 1950s, the first in Valladolid, Spain, the second at Saint Joseph's Oratory in Montreal, and the third in the theologate of Viterbo, Italy.
xxx/ellauri187.html on line 367: Groddeck was born in a Lutheran family. His works before World War I wholly accepted eugenics and Völkisch movement ideology.
xxx/ellauri187.html on line 371: In 1923 he published Das Buch vom Es, an unusual work in which each chapter is in the form of a letter to a girlfriend addressed as "my dear".
xxx/ellauri187.html on line 375: Now I think we shall gain a great deal by following the suggestion of a writer who, from personal motives, vainly asserts that he has nothing to do with the rigours of pure science. I am speaking of Georg Groddeck, who is never tired of insisting that what we call our ego behaves essentially passively in life, and that, as he expresses it, we are "lived" by unknown and uncontrollable forces. We have all had impressions of the same kind, even though they may not have overwhelmed us to the exclusion of all others, and we need feel no hesitation in finding a place for Groddeck's discovery in the structure of science. I propose to take it into account by calling the entity which starts out from the system Pcpt. and begins by being Pcs. the "ego", and by following Groddeck in calling the other part of the mind, into which this entity extends and which behaves as though it were Ucs., the "id". (Freud 1927/1961, 13).
xxx/ellauri187.html on line 378: Groddeck eventually had acrimonious disagreement with Freud about the definition and declension of the It/Id/das Es. Groddeck regarded the ego as an extension or a mask for the id, whereas Freud regarded them as separate constructs.
xxx/ellauri187.html on line 379: Groddeck believed that all feelings are ambivalent, affection is always mixed with animosity. Groddeck was deeply interested in Christian mysticism. He regarded psychoanalysis as identical with Jesus' teachings. Groddeck analyzed Christian symbols with psychoanalytic methods. If you came for massage, he gave you therapy. If you came for therapy, he gave you massage.
xxx/ellauri187.html on line 449: She first met Bonhoeffer in the urban home of Ruth von Kleist-Retzow, her maternal grandmother, when she was 11 years old. He was conducting confirmation classes for Maria's elder brother and cousins and the grandmother asked if Maria could be included. Bonhoeffer interviewed her and refused to have her join the class due to her "immaturity". (Toisen lähteen mukaan se sai olla mukana kuunteluoppilaana kunnes rinnat kasvaisivat.)
xxx/ellauri187.html on line 453: Less than three months after their engagement, Bonhoeffer was arrested for his activities in resisting the Nazi government. He and Maria corresponded during his imprisonment in Tegel prison and she was permitted to visit him occasionally but, after he was implicated in the plot to assassinate Hitler on the 20th of July 1944, he was transferred to a Gestapo high security prison and was permitted no further contact with her or his family.
xxx/ellauri187.html on line 547: Palaan nyt pitkiin proosariveihin, kun tulee asiaa. Usko on luja luottamus, se on pelissä mallinnettu informaatiojoukoilla, eli mun mallissa mahdollisilla maailmoilla, joiden joukossa voi olla mahdottomia, jotta voi uskoa siihen mitä ei näe ja muuhun absurdiin.
xxx/ellauri187.html on line 566: A Caltech Title IX investigation in the fall of 2015 found that Ott had engaged in "discriminatory and harassing behavior" toward two female graduate students in his research group. Caltech suspended him for nearly two years, and Ott announced his resignation in August, after students protested his return to campus.
xxx/ellauri187.html on line 570: “Our concern and solidarity is first with victims of harassment, and with the right of all staff and students to work in a healthy and safe environment,” the letter said. “And while we also recognize the possibility of rehabilitation, it can only be at the end of a process that begins with an acknowledgement of the offense, and taking responsibility for the harm caused.”
xxx/ellauri187.html on line 599: Unessa, josta heräsin aamuhämärissä väkinäiselle pissalle, kehittelin metaforis-kompositionaalista sijasemantiikkaa, missä sijan merkitys liittyy kompositionaalisesti määresanaansa ja pääsanaansa ja sitten yhdistelmä tulee metaforisesti tulkituxi kokonaisuutena. Metaforaa ei voi ennustaa ja sixi sijan valinta on vain opittava. Tämä tuli siitä kun Luisa kysyi mixi sanotaan Havaijilla mutta Irlannissa.
xxx/ellauri187.html on line 639: Orthodox Jews do rituals around the eighth day that involve terminating the growth of their children. According to Jewish law, all boys should have been born with their ears and noses intact. An alcoholic mohel then eats a mouthful of wine while performing the circumcision ritual on the boy immediately following the procedure. Lähde: Chicago Jewishness
xxx/ellauri187.html on line 645: The Jewish community in Chicago, one of the wealthiest in the world, has always exercised an extremely powerful degree of behind the scenes influence in the Windy City, an influence just as pervasive and powerful (if not more so) as that of the Italian organized crime syndicates, all the more sinister for being far less visible. Read more in Saul Bellow's Adventures of Augie March.
xxx/ellauri193.html on line 63: This makes sense in a way, as to manipulate others for your own gain – or indeed enjoy the pain of others – you must have at least some capacity to understand them. Thus, we questioned whether dark traits and empathy were indeed mutually exclusive phenomena.
xxx/ellauri193.html on line 112: Paska poliisisarja Lewis (alla) tekee mieluusti lattapäisiä alluusioita Shakespeareen kert ollaan Oxfordissa. Läxynsä lukenut britti voi ennakoida kuka oli murhaaja. Morsetusta, ristisanan ratkontaa. Tuli mieleen et onxtää Gordimerin Duncan kans joku vinkki Macbethiin. Luin kai sen samalla kuin muutkin Billin kootut, mutten yhtään muista plottia. Palaan astialle ehkä myöhemmin. Tässä dekkarissa whodunit is clear but who's to blame is still open for endless heartsearching and argument. Onko Dunkin's donut todellinen syyllinen? The coon is trying to lay the blame at the donut's door. Like Bill blamed Lady Macbeth. If Ms. A gets Mr. B to commit murder both may get off easier. One did not do it and the other did not plan it.
xxx/ellauri193.html on line 122: The first apartheid law was the Prohibition of Mixed Marriages Act, 1949, followed closely by the Immorality Amendment Act of 1950, which made it illegal for most South African citizens to marry or pursue sexual relationships across racial lines.
xxx/ellauri193.html on line 128: Before South Africa became a republic in 1961, politics among white South Africans was typified by the division between the mainly Afrikaner pro-republic conservative and the largely English anti-republican liberal sentiments, with the legacy of the Boer War still a factor for some people. Once South Africa became a republic, Prime Minister Hendrik Verwoerd called for improved relations and greater accord between people of British descent and the Afrikaners. He claimed that the only difference was between those in favour of apartheid and those against it. The ethnic division would no longer be between Afrikaans and English speakers, but between blacks and whites.
xxx/ellauri193.html on line 133: format&usm=12&fit=max&s=ed1104d8d95b6458f1087997787745c9" width="20%" />
xxx/ellauri193.html on line 141: Harald is praying. Lisää kaupantekoa. Simone Weilin mielestä rukous on heightened form of intelligent concentration. Pah, kaikenlaiset vertikaaliset määritelmät on perseestä. Sitä samaa mindfullnessia se on, tavanomaista egoistista ruinausta, ylistystä ja rimakauhua. Izeään se uskovainen siinä pöyhii, suomii sekä sukii.
xxx/ellauri193.html on line 166: Sipo John Motshwele on Thursday cried bitterly in the witness stand asking the court and the family of his girlfriend to forgive him. Story continues below Advertisment.
xxx/ellauri193.html on line 168: “I regret what I did. I was wrong. That is why I am standing before court, pleading forforgiveness. I am showing my remorse by pleading guilty to the murder.”
xxx/ellauri193.html on line 172: His lawyer, Jan van Rooyen, in arguing for a lenient sentence, said the fact that Regaga was asleep when killed, was a mitigating factor, as “she did not see it coming.”
xxx/ellauri193.html on line 176: He walked home, fetched his firearm and fired three shots at his sleeping girlfriend. He then tried to commit suicide and demonstrated to the court how he held a gun against his right temple before pulling the trigger.
xxx/ellauri193.html on line 183: “The accused also showed remorse for his actions as he called an ambulance after realising the deceased was not breathing,” she said. Vorster’s actions could have been avoided had he been sober.
xxx/ellauri193.html on line 189: According to Vorster’s statement, Vos confirmed the affair when he asked her why she had not dished up food for him.
xxx/ellauri193.html on line 204: Nato con una malformazione fisica che lo costringeva a zoppicare (da cui il soprannome ciotto, ossia "zoppo"), era figlio di Malatesta da Verucchio e fratello di Paolo, Malatestino e Maddalena. Il mourut en 1304 après avoir assumé cinq fois la charge de podestat. Son caractère énergique, son habilité militaire et sa déformation physique ont contribué à le décrire comme un homme sanguinaire et vindicatif.
xxx/ellauri193.html on line 208: The "crime of passion" defense challenges the mens rea element by suggesting that there was no malice aforethought, and instead the crime was committed in the "heat of passion". In some jurisdictions, a successful "crime of passion" defense may result in a conviction for manslaughter or second degree murder instead of first degree murder, because a defendant cannot ordinarily be convicted of first degree murder unless the crime was premeditated. A classic example of a crime of passion involves a spouse who, upon finding his or her partner in bed with another, kills the romantic interloper.
xxx/ellauri193.html on line 211: This defense was first used by U.S. Congressman Daniel Sickles of New York in 1859; after he had killed his wife's lover, Philip Barton Key II. It was used as a defense in murder cases during the 1940s and 1950s. Historically, such defenses were used as complete defenses for various violent crimes, but gradually they became used primarily as a partial defense to a charge of murder; if the court accepts temporary insanity, a murder charge may be reduced to manslaughter.
xxx/ellauri193.html on line 213: In some countries, notably France, crime passionnel (or crime of passion) was a valid defense to murder charges. During the 19th century, some such cases resulted in a custodial sentence for the murderer of two years. After the Napoleonic code was updated in the 1970s, paternal authority over the members of the family was ended, thus reducing the occasions for which crime passionnel could be claimed.[citation needed] The Canadian Department of Justice has described crimes of passion as "abrupt, impulsive, and unpremeditated acts of violence committed by persons, who have come face to face with an incident unacceptable to them, and who are rendered incapable of self-control for the duration of the act."
xxx/ellauri193.html on line 215: Crimes of passion are often committed against women due to beliefs about female sexuality and are often present in societies dominated by strong double standards related to male and female sexual behaviors, particularly related to premarital sex and adultery. Indeed, with regard to adultery, many societies, such as Latin American countries, have been dominated by very strong double standards regarding male and female adultery, with the latter being seen as a much more serious violation. Such ideas were also supported by laws in the West; for example, in the UK, before 1923, a man could divorce solely on the wife's adultery, but a woman had to prove additional fault (eg. adultery and cruelty). Similarly, passion defenses to domestic murders were often available to men who killed unfaithful wives, but not to women who killed unfaithful husbands (France's crime of passion law, that was in force until 1975, is an example).
xxx/ellauri193.html on line 217: In traditional societies, women could not complain about mistresses, concubines, and in many cultures even other wives (such as polygyny); whereas male sexual jealousy was recognized as the highest emotion that could justify even murder. The recognized license of the Ancient Greek husband may be seen in the following passage of the pseudo-Demosthenic Oration Against Neaera: "We keep mistresses for our pleasures, concubines for constant attendance, and wives to bear us legitimate children and to be our faithful housekeepers. Yet, because of the wrong done to the husband only, the Athenian lawgiver Solon allowed any man to kill an adulterer whom he had taken in the act.''
xxx/ellauri193.html on line 219: Similarly, crimes of passion legislation made reference to fathers killing their daughters, but not sons, for premarital sex (such as Italy's law that was in effect until 1981); or Philippines's law that continues to be in effect to this day.
xxx/ellauri193.html on line 220: "The jury doesn't evaluate the crime in itself, but instead evaluates the victim and the accused's life, trying to show how adapted each one is to what they imagine should be the correct behavior for a husband and wife....The man can always be acquitted if the defense manages to convince the jury that he was a good and honest worker, a dedicated father and husband, while the woman was unfaithful and did not fulfill her responsibilities as a housewife and mother....This way the ones involved in the crime are judged distinctly. Men and women are attributed different roles, in a pattern that excludes citizenship and equality of rights.
xxx/ellauri193.html on line 222: An honor killing (American English), honour killing (Commonwealth English), or shame killing is the murder of an individual, either an outsider or a member of a family, by someone seeking to protect what they see as the dignity and honor of themselves or their family. Honor killings are often connected to religion, caste and other forms of hierarchical social stratification, or to sexuality, and those murdered will often be more liberal than the murderer rather than genuinely "dishonorable". Most often, it involves the murder of a woman or girl by male family members, due to the perpetrators' belief that the victim has brought dishonor or shame upon the family name, reputation or prestige. Honor killings are believed to have originated from tribal customs. They are prevalent in various parts of the world, as well as in immigrant communities in countries which do not otherwise have societal norms that encourage honor killings. Honor killings are often associated with rural and tribal areas, but they occur in urban areas too.
xxx/ellauri193.html on line 226: Though both men and women commit and are victims of honor killings, in many communities conformity to moral standards implies different behavior for men and women, including stricter standards for chastity for women. In many families, the honor motive is used by men as a pretext to restrict the rights of women.
xxx/ellauri193.html on line 229: was either the third or fourth wife of Julius Caesar, and the one to whom he was married at the time of his assassination. According to contemporary sources, she was a good and faithful wife, in spite of her husband's infidelity; and, forewarned of the attempt on his life, she endeavored in vain to prevent his murder.
xxx/ellauri193.html on line 242: Philip Seib is a Professor of Journalism and Public Diplomacy and Professor of International Relations. Seib's research interests include the effects of news coverage on foreign policy, particularly conflict and terrorism issues. Prior to joining the USC faculty in 2007, Seib was a professor at Marquette University and before that at Southern Methodist University. Ensin mefodisti, sitten jesuiitta. Hmm.
xxx/ellauri193.html on line 247: In an understandable effort to free Mr. Seib, the reporter's family, according to a UPI report in The Post Feb. 4, announced: "We want to stress his Catholic background, his German Volga background, his ethnic background." Further, "His upbringing did not have anything to do with the type of person who would spy for anybody." The Iranians chimed in to the effect that "mistakes and misunderstandings" played a major role in Mr. Seib's detention.
xxx/ellauri193.html on line 293: Venäjän vastaiseen informaatiosotaan erikoistunut tutkija Thomas Rid kuvaili The New York Times -lehdelle, että Yhdysvaltojen äärioikeisto vaikuttaa Venäjään ja päinvastoin. Ne siis ruokkivat toinen toistaan, juottavat ja saunottavat.
xxx/ellauri193.html on line 306: Carlson has been a leading voice of white grievance politics. His remarks on race, immigration, and women – including slurs he said about kinky pubic hair between 2006 and 2011 (which resurfaced in 2019) – have for some reason been described as racist and sexist, as have his advertiser boycotts in Tucker Carlson Show. As of July 2021, his was the most-watched cable news show in the United States.
xxx/ellauri193.html on line 310: He is the long lost son of "Dick" Carlson (1941–), a former "gonzo reporter", who became the dictator of Voice of America, president of the Corporation for Pubic Mudcasting and the U.S. ambassador to the Seychelles.
xxx/ellauri193.html on line 319: In 1979, Carlson got depressed in Boston and married divorcée Seija P., an heiress to P. Bread Enterprises, daughter of Lea L. and niece of reporter Olavi P. Though Seija remained a beneficiary of the family fortune, the P's had sold the P. brand to Sysmä Bread, a subsidiary of The Campbell Soup Company in 1955 and did not own it by the time of Carlson's marriage.
xxx/ellauri193.html on line 324: Carlson began his career in linguistics as a fact-inventor and wing-nut for Police Review, a national conservative journal then published by The Heritage Foundation and later acquired by the even worse Hoover Institution.
xxx/ellauri193.html on line 329: The term was used by science fiction author Robert A. Heinlein in the 1947 short story "Space Jockey" as the name of a rocket spacecraft used for the third step of a journey from the Earth to the Moon.
xxx/ellauri193.html on line 331: In 1999, Carlson interviewed then-Governor George W. Bush for Talk magazine. He described Bush fucking Karla Faye Fucker (who was subsequently executed in Bad Bush's state of Texas) and frequently using the word "fuck" while at it. The piece led to bad pubic hair day for Bush's 2000 presidential campaign. Bush claimed that "Mr. Carlson misread, mischaracterized me. He's a fucking good reporter, he just misunderstood about how seriously in need I was. Fuck, I like the death penalty, seriously. Turns me on." Among liberals, Carlson's piece received praise, with Democratic consultant Bob Shrum calling it "vivid".
xxx/ellauri193.html on line 340: Following the 2020 election, Carlson reportedly told people he had voted for independent candidate Kanye West, because he was in awe of Kardashian's mammoth buttocks.
xxx/ellauri193.html on line 342: He opposes death penalty except for dog fighting, gun control and the assault weapons ban. Australian gun laws are for the "insane" and "childish". From 2009 through 2015, Carlson was a funny senior fellow at the Cato Institute, a laissez-faire think tank.
xxx/ellauri193.html on line 347: Carlson is skeptical of foreign intervention, like Iraqi war and Ukrainan demilitarization. Carlson played an influential role in dissuading Trump from launching military strikes against Iran in response to the shooting down of an American drone in June 2019.
xxx/ellauri193.html on line 348: Carlson called the 2020 assassination of Qasem Soleimani a "cold blooded murder". He criticized the "chest-beaters" who promote foreign interventions, and asked, "By the way, if we're still in Afghanistan, 19 years, sad years, later, what makes us think there's a quick way out of Iran? Or Ukraine, If we go there?"
xxx/ellauri193.html on line 350: Carlson has stated he does not consider Russia a serious threat to the United States. Carlson asserted in December 2019 that "Putin, for all his faults, does not hate America as much as many of these people do", referring to liberals.
xxx/ellauri193.html on line 355: The "bioweapons labs" claim has also been refuted by the US, Ukraine, the United Nations, and the Bulletin of the Subatomic Scientists. It was founded by former Manhattan Project scientists as the Bulletin of the Atomic Scientists of Chicago on the profits of the atomic bombings of Hiroshima and Nagasaki. The organization is also the keeper of the internationally recognized Doomsday Clock, the time of which is announced each January.
xxx/ellauri193.html on line 357: Pelkkiä länkkäreitä näyttää olevan ydinbulletiinin sponsoreina tällä hetkellä. UN tuoli Abdulla Shahid tervehtii Malediiveilta. Malediivit saa foreign_aid/">aika paljon rahaa maailmanpankilta. Ne on foreign_aid/">GDP-taulukossa mediaanilla.
xxx/ellauri193.html on line 368: Carlson was one of the network’s biggest stars, and gained a large following while spouting xenophobic and racist rhetoric on his show, Tucker Carlson Tonight. He left Fox News without explanation on Monday. News outlets have reported that Carlson was fired on the personal order of Fox owner Rupert Murdoch for, among other things, using vulgar language to describe a female executive. Another victim of the freedom of expression!
xxx/ellauri193.html on line 370: The free press is under attack from multiple forces. Media outlets are closing their doors, victims to a broken business model. In much of the world, journalism is morphing into propaganda, as governments dictate what can and can’t be printed. In the last year alone, hundreds of reporters have been killed, imprisoned or just given the sack for doing their jobs. The UN reports that 85% of the world’s population experienced a decline in press freedom in their country in recent years.
xxx/ellauri193.html on line 372: Carlson’s former head of booking, Abby Grossberg, said that male producers regularly used vulgarities to describe women and frequently made antisemitic jokes. As a rule, between 9 am-5pm.
xxx/ellauri193.html on line 373: Ms. Grossberg, who was fired by Fox News shortly after she filed two lawsuits against the company in March, joined Mr. Carlson’s team in 2022 after several years as a senior producer for Maria Bartiromo, another Fox host.
xxx/ellauri193.html on line 375: On her first day working for Mr. Carlson, Ms. Grossberg said she discovered the office was decorated with large pictures of House Speaker Nancy Pelosi wearing a plunging swimsuit. She said she was once called into the top producer’s office to be asked whether Ms. Bartiromo was having a sexual relationship with the House Republican leader, Kevin McCarthy.
xxx/ellauri193.html on line 377: Fox has disputed Ms. Grossberg’s claims, and Mr. Carlson hasn’t said anything publicly about the case. Thanks for reading The Times. Subscribe to The Times. [pst! carlsons-program-brought-in-far-more-ad-revenue-than-other-fox-prime-time-shows.]
xxx/ellauri193.html on line 408: I was ready to chuck Nadine until I read that she was a commie and sided with the Philistines on the Arab-Israeli conflict. But she didn't boycott the pen pal meeting dammit! The Palestinian Campaign for the Academic and Cultural Boycott of Israel (PACBI) strongly criticized South African author Nadine Gordimer for ignoring calls to boycott the Israeli-hosted International Writers' Festival. Oh Nadine, why can't you be true! She went to this pen pal meeting in Israel 2009 and said:
xxx/ellauri193.html on line 428: Her home was close to Mandela, "just a bit down the street," and with a laugh she told me about the times after Mandela and his wife Winnie had separated that he would call and invite himself to dinner at her home. "Really he was just lonesome and wanted someone to talk to. Someone he felt comfortable with. An old friend like me," she said. Not bad for a woman who only spent only one year at the University of the Witwatersrand.
xxx/ellauri193.html on line 430: During the post-apartheid years, Gordimer was active in the HIV/AIDS movement, addressing the need for government funding for HIV/AIDS prevention and care. She and I served on the US Task Force on spreading AIDS in Africa.
xxx/ellauri193.html on line 432: Mervin Aubespin of Louisville is a former reporter and associate editor of The Courier-Journal who retired in 2002 after a 35-year career. He is a member of the Kentucky Journalism Hall of Fame and former president of the National Association of Black Journalists (NABJ). He was an unpaid consultant to the United Nations Development Prøgram. He is still waiting to get paid.
xxx/ellauri193.html on line 434: In 1981, Gordimer stated: “I am not a feminist, except insofar as I carry, still, the tattered panties of full human rights for all human beings” (Rand Daily Mail, May 14, 1981). In 1984, she described feminism as “piffling” in the face of the larger struggles of national liberation, a not unfamiliar hierarchization of priorities in South African politics, then and now.
xxx/ellauri193.html on line 441: Poliisi Morsen siikvelihäiskästä, rumasti leukojaan repivästä Lewisistä tulee mieleen moukkamainen Kjell Westö. Sen muka pappipudokas sivuvaunu näyttää nazilta. Tyypillistä että roiston piti olla Fieldsin mitalilla keekoileva Oxfordin professori ja vitun äveriäät Kimi Räikköset onkin puhtoisia pulmusia. Nää sarjat on kalibroitu moukille. 6, 28, 486, 8128 ovat täydellisiä lukuja. Tässäkin kohtaa oikastiin reippaasti, Euleria ei edes mainittu. Eihän kumikaulaa täydelliset luvut kiinnosta vaan kuka oli murhaaja. Wokunnäköinen apumies pakattiin litattuna takaluukkuun. Proffa oli vähän loukkaantunut siitä et ylimielinen (ja tietysti amerikkalainen) pimu oli löytänyt virheen sen todistuksesta. Tyttö piti siis nirhata. Vähän tänkin sarjan käsikirjoittajat tajuavat tieteestä ja matemaatikoista, mutta sitä enemmän laahuxen mielenkiinnon kohteista.
xxx/ellauri193.html on line 460: This is a wonderful country with a good life for most thus encouraging immigrants past and present to settle here.
xxx/ellauri193.html on line 464: If immigrants still feel that they dislike everything this country and its people stand for, there is a big wide world out there with plenty of places to choose to live in, but I doubt they would find anywhere better than here.
xxx/ellauri193.html on line 467: The former actor, who founded the Reclaim Party, is being sued by Stonewall trustee Simon Blake, Coronation Street actress Nicola Thorp and drag artist Crystal over an online spat in October last year.
xxx/ellauri193.html on line 468: Mr Fox called both Mr Blake and the former RuPaul’s Drag Race contestant, whose real name is Colin Munro Seymour, “paedophiles”, in an exchange about Sainsbury’s decision to celebrate Black History Month.
xxx/ellauri193.html on line 475: Tästä aiheesta on todennäköisesti aikaisempi paasaus (montako erilaista paasausta voi olla?), eli montako erilaista apinan lättyä pystyy apinan silmä erottamaan? Kz. Famous Celebrities and Their Identical Twins From The Past täältä tai täältä for random apes paired up by looks.
xxx/ellauri193.html on line 500: concern is there for caged
xxx/ellauri193.html on line 503: pahin synti, eikös fornikointi
xxx/ellauri193.html on line 576: forlag.se/wp-content/uploads/sites/166/2020/03/15-1-988x509.jpg" />
xxx/ellauri193.html on line 591: Ladies and gentlemen, we have a tie! That’s probably not how they announced it back in October of 1974. A tie is not even the proper term for the rare occasions when the Nobel Prize in Literature’s gone to two people at once. Sharing the honor is the phrase that seems to crop up, and these shared honors look like political moves—when the prize is going to a country that the Nobel committee might not get back to in a while. (The novelist António Lobo Antunes, for example, was reportedly heartbroken when the Nobel went to José Saramago, because he knew they weren’t going to give it to Portugal again in his lifetime.) Still, there’s something about a shared prize that feels slighting, the A-minus of literary glory. I picture scenes like this:
xxx/ellauri193.html on line 596: But it’s not just the imaginary humiliations. There’s just something off-putting about deciding that two bodies of work are of exactly equal merit. I’m all for the notion that literature is such a varied seascape that it’s impossible to get your bearings, let alone arrange things in order; and I’m comfortable with the idea that, of course, some writers are better than others. But once the scorekeeping gets specific, it just feels wrong. What’s better, Guernica or Citizen Kane? The Velvet Underground and Nico or really good Mexican food? The Great Gatsby or your best friend in high school? These are ridiculous questions, and the fairest answer—ladies and gentlemen, it’s a tie!—somehow muddies all the contestants, even the enchiladas.
xxx/ellauri193.html on line 598: The Swedes feel differently, though. The presentation speech lays out a “cut-out silhouette of two remarkable literary profiles,” drawing parallels between two writers whose work is not very similar, but whose lives curiously are. Both Eyvind Johnson and Harry Martinson come from hardscrabble backgrounds and emerged as unlikely, startling literary figures. “They are representative,” the speech tells us, “of the many proletarian writers or working-class poets who, on a wide front, broke into our literature, not to ravage and plunder, but to enrich it with their fortunes. Their arrival meant an influx of experience and creative energy, the value of which can hardly be exaggerated.”
xxx/ellauri193.html on line 600: Well, first of all, everything can be exaggerated, so calm down a little, Karl Ragnar Gierow. But also there’s a tone here that doesn’t sit well with me. Certainly the literary world has a tendency to calcify—the people who have enough time to write books tend to be from the upper classes, so literature’s concerns and perspectives invariably get narrow without new blood. But those sidebar reassurances that working-class poets aren’t here to ravage and plunder seem nervous and uptight, and not really reassuring to boot. It seems to me that we want a little ravagement and plunder in our literary traditions. Why else would we welcome a stirring new voice, if it didn’t stir us up a little? And if it doesn’t stir us up, is it really a new voice, even if it comes from a place most of us haven’t visited? “To determine an author and his work against the background of his social origin and political environment is, at present, good form,” the speech continues, and that’s OK as far as it goes. But if you’re going to decide that two authors are tied for literary merit, surely we can find some criterion besides their socioeconomic origin stories.
xxx/ellauri193.html on line 602: Therefore, as I read these two books, I decided to be much more exacting in my evaluation process than my usual experiential woolgathering, and I tallied up a few figures, in categories that seem equally obvious and problematic as the authors’ humble beginnings.
xxx/ellauri193.html on line 606: Eyvind Johnson’s The Days of His Grace is a historical novel, chronicling the lives of an extended family at the time of Charlemagne’s tumultuous reign. A sweeping saga always runs the risk of being too sweeping, but the novel’s only three hundred-something pages. Out of a possible ten points for literary genre, I give the not-overlong historical novel a seven.
xxx/ellauri193.html on line 627: The Days of His Grace: Life was hard under the reign of Charlemagne. One must retain one’s personal integrity during hard times. As far as a theme that surprises the reader and serves as a platform for further contemplation, I give this
xxx/ellauri193.html on line 661: The Believer is published by the Beverly Rogers, Carol C. Harter Black Mountain Institute. Daniel Handler (s. 28. helmikuuta 1970 San Francisco, Kalifornia) on läskiponzo yhdysvaltalainen kirjailija, joka tunnetaan parhaiten Surkeiden sattumusten sarja -kirjoistaan, jotka hän on kirjoittanut käyttäen salanimeä Lemony Snicket. Surkeiden sattumusten sarja on mustaa huumoria sisältävä 13-osainen sarja, joka keskittyy Charles Baudelairen orpojen sisarusten elämään ja salaperäiseen järjestöön nimeltä Retuperän VPK. Kirjoittamalla eri nimellä Handler lisäsi itsensä tarinaan. Eli teki tollaset Nobel-lautakunnan temput, oman hännän nostaja. Surkeiden sattumusten sarja on erityisen suosittu Yhdysvalloissa ja siitä on tehty myös Brad Silberlingin ohjaama elokuva Lemony Snicketin surkeiden sattumusten sarja vuonna 2004. Elokuva sai Oscar-palkinnon parhaasta maskeerauksesta.
xxx/ellauri193.html on line 663: fortunate_Events_poster.jpg/250px-A_Series_Of_Unfortunate_Events_poster.jpg" />
xxx/ellauri193.html on line 709: Although the death penalty was abolished in 1995, opinion polls have repeatedly suggested public support for its reinstatement, with significant differences between white and black South Africans. A 2014 poll in South Africa found that 76 percent of millennium generation South Africans support re-introduction of the death penalty.
xxx/ellauri193.html on line 711: There are a number of parties in South Africa that currently support the return of the death penalty. They are the National Party South Africa, the African Christian Democratic Party, African Covenant, the African Transformation Movement (ATM) and the National Conservative Party of South Africa.
xxx/ellauri193.html on line 713: 2018 saw growing calls for the return of the death penalty. On 20 July the Inkatha Freedom Party (IFP) stated that the time had come to discuss the possibility of reinstating the death penalty in South Africa, and on 8 August the National Freedom Party called for the restoration of the death penalty in South Africa after the death of Khensani Maseko, in a call similar to that of the IFP weeks before.
xxx/ellauri193.html on line 715: In April 2020, former EFF Gauteng chairperson Mandisa Mashego announced that she supports the reinstatement of the death penalty in South Africa. There is a huge backlog of bad whiteys that need hanging from the neck until they´re dead.
xxx/ellauri193.html on line 717: Protesters outside the Wynberg Magistrate’s Court call for the death penalty against an alleged paedophile who will be appearing for a bail hearing.
xxx/ellauri193.html on line 718: South African lawmakers have no appetite to restore the death penalty, despite growing calls globally for the reinstatement of capital punishment, as a crime deterrent.
xxx/ellauri193.html on line 720: According to joint Constitutional Review Committee Chairperson, Enock Mthethwa, this was not a straightforward matter, since no research had been conducted to prove that the death penalty was an effective deterrent that may curb crime rates.
xxx/ellauri193.html on line 722: A member of the public Waseela Jardine, who asked the committee review section 11 of the Constitution in order to provide for the death penalty, said a return of capital punishment would reduce the number of senseless murders and rapes, and added that it was unfair for murderers and rapists to relax in jail and secure parole for good behaviour, when considering the bizarre number of women and children that are being sexually molested.
xxx/ellauri193.html on line 726: What about human rights of murderers, rapists and child molesters? GBV is the way to go. Publicly shaming offenders guilty of child abuse would be shameful. Heavy fines don’t do that, prison sentences are no punishment for many — free board and lodging for a while and then back home to continue your life of violence and abuse. Alex suggests the pillory. You may laugh. It’s a comical medieval form of punishment. But think about it.
xxx/ellauri193.html on line 731: Despite a global move that seeks alternatives to prison sentences, an increasing number of countries are calling for the reinstatement of capital punishment as a crime deterrent, according to the 2020 Global Prison Trends report. More than 20 000 people are detained on death row worldwide, living in inhumane chicken-style detention conditions and often following unfair trials, said the report, published in Thailand.
xxx/ellauri193.html on line 732: Capital Punishment was abolished in South Africa on June 6, 1995, by a ruling of the Constitutional Court. ANC MP Nxola Nqola added that the matter of the death penalty had been in the public discussion for quite some time, in relation to the rise of gender-based violence (GBV). Story continues below the bra advertisment.
xxx/ellauri193.html on line 737: Wounds must be healed. Therefore, he did not agree with the submission that the committee must review section 11 of the Constitution and reinstate the death penalty. Besides, hanging is bloodless, no wounds no unseemly splatter of blood.
xxx/ellauri193.html on line 743: At adjournment the committee resolved to search for an alternative to the death penalty. Cooking and eating the whiteys would make more economical sense, and conserve the environment as well.
xxx/ellauri193.html on line 745: On the positive side, more countries consider bringing back the death penalty. Despite a global move seeking alternatives to prison sentences, an increasing number of countries are calling for the reinstatement of capital punishment as a crime deterrent, according to the 2020 Global Prison Trends report.
xxx/ellauri193.html on line 749: The few really tiny countries with low numbers of people in prison showed that it was possible to prevent crime without using custodial sentences as a primary tool. But the countries remained an exception with many nations reporting incredibly high rates of prison overcrowding. Chicken coops is what is really called for, and chicken packaging machines.
xxx/ellauri193.html on line 755: Fight between Free State couple ends in death for husband. Right on ladies!
xxx/ellauri193.html on line 764: 467 convicted murderers in 18 prisons (urban and rural) in all 9 provinces of our country, located by the South African Department of Correctional Services (DCS), completed a questionnaire, approved by this department. 392 men and 75 women were interviewed before completing their questionnaires. The latter consisted of questions regarding general information such as age, race group, gender, and length of sentence. The first question focussed on: (1.a.1) What was your motive for committing murder (jealousy, spite, anger, thoughtlessness, money, or anything else - that had to be indicated)? (1.a.2) Were you exposed to violence shortly before committing murder (electronic media, or any other type of violence – that had to be indicated)? (1.b) Which of the following contributing factors played a role in the commitment of the murder (drugs, alcohol, or both)? (1.c) Was the murder premeditated or committed impulsively? The second question focussed on: (2.a) Do you think capital punishment would be a deterrent to committing serious crimes? (2.b) And in your specific case: Do you think capital punishment would have been a deterrent to committing murder? Question three (3) asked: Was the victim known to you? By name, sight, or not at all? Question four was interested in: (4.a) Are you currently involved in a rehabilitation program. And (4.b): If you are currently involved in a rehabilitation program, do you think this program is helpful, and if yes, in which ways? The last question (5) focussed on: Will you murder again? In gaol or after you have been released?
xxx/ellauri193.html on line 771: Among the motives put forward for the murders committed, 5.9% of persons indicated jealousy; 4% spite; 41.7% anger; 13.4% thoughtlessness and 16.4% money. 18.6% did so for reasons other than those mentioned.
xxx/ellauri193.html on line 773: 17.9% indicated that they had been exposed to violence in the media shortly before the murder; 2.8% were exposed to serious assault; 4.3% to gang violence; 7.9% to (other) violence within the community; 2.8% to domestic violence, and 12.8% to other forms of violence. 47.2% were not exposed to any violence before the murder
xxx/ellauri193.html on line 777: 19.1% of men planned the murder in advance, while 80.9% committed it impulsively. Four men indicated that they would commit murder again, depending on the circumstances. Among the reasons why the rest will not commit murder again are: I have discovered how high the value of life is and that every human being has the right to life and human dignity; murder is an inhuman act; it’s bad in prison; I want to be free; it was a huge mistake; crime does not pay; it’s no solution to problems; it causes tremendous emotional pain for everyone involved; I do not want to disappoint my family again; I am not in my inner nature a murderer; children must grow up with the presence and guidance of a father; restorative justice helped me find myself as well as with reconciliation with my family and the victim; God changed my life; it is a guilt that you carry with you for the rest of your life; I will talk about my problems in the future; I learned to respect the law; one throws away ones future.
xxx/ellauri193.html on line 779: 56.4% of the victims were known by name to the murderer and 9.1% indicated that he has seen the person before. 34.5% were completely unknown to the murderer.
xxx/ellauri193.html on line 784: 3.5% of women cited jealousy as the motive for their murder; 2.3% spite; 43% anger; 12.8% thoughtlessness; 17.4% money and 20.9% other motives.
xxx/ellauri193.html on line 786: 12.7% experienced violence in the media shortly before they committed the murder; 7.6% were exposed to serious assault; 1.3% to violence in the community; no one experienced gang-related violence; 16.5% domestic violence; 5.1% experienced other forms of violence and 55.7% did not experience any form of violence before they committed the murder.
xxx/ellauri193.html on line 790: 18.3% planned the murder in advance and 81.7% committed it impulsively. None of these women indicated that they would commit murder again. Some of the reasons they gave for this are: I learned new ways to master difficult circumstances; frightening experience; I met God; I am not inherently a bad person; I never want to end up in prison again; I hurt the people closest to me terribly; I’m very sorry; no one deserves to be hurt like that; such an act follows you for the rest of your life; crime does not pay; I am much wiser now; I will contact a family member, social worker or police member to help me if I find myself in such a situation again.
xxx/ellauri193.html on line 796: 65.5% men and 85.3% women knew their victim by name or have seen him/her before. It is the so called “social fabric crimes” and has primarily to do with a lack of moral values as well as assets for healthy development.
xxx/ellauri193.html on line 806: Judge Dennis Davis (1990) said that “allegations of racial bias in sentencing practices in capital cases have been made, most prominently by the late Prof. Barend van Niekerk, whose research suggested that black defendants stand a greater chance than white defendants of receiving the death penalty, particularly when the victim is white”. Davis continued by saying that although Prof. van Niekerk “has been criticized for being unscientific, differences in capital sentences between the races continue to exist and are difficult to explain”.
xxx/ellauri193.html on line 810: According to van Niekerk, one can argue with the philosopher Immanuel Kant, who “exemplifies a pure retributivism about capital punishment: murderers must die for their offense, social consequences are wholly irrelevant, and the basis for linking the death penalty to the crime is ‘the Law of Retribution,’ the ancient maxim”, the law of retaliation (an eye for an eye), “rooted in ‘the principle of equality’”. (I THOUGHT Kant sucked, and he does!)
xxx/ellauri193.html on line 823: Rather, the death penalty has a paradoxical “imitative effect” on potential murderers: “It sets an official governmental example that killing someone is a proper way to resolve feelings of resentment and to take revenge”. And what the fuck, you can as well hang for 10 murders given you have committed 1.
xxx/ellauri193.html on line 826: From the practice of slavery, when black people were considered the property of others and put to sleep like dogs at will, to this day, racial discrimination undoubtedly plays a role in the application of the death penalty. Race is more likely to affect death sentencing than smoking affects the likelihood of dying from heart disease. Jurors in Washington state they are three times more likely to recommend a death sentence for a black defendant than for a white defendant in a similar case. Such jurors are also likely to be heavy smokers and white.
xxx/ellauri193.html on line 828: Nationally, the overall rate of serious reversible error in capital cases is 68% - nearly seven out of every ten cases … The most common errors, prompting the most reversals at the state post-convictions stage, are (a) egregiously incompetent defence lawyers, mostly court appointed, who did not even look for – and demonstrably missed – important evidence that the defendant was innocent or did not deserve to die. 82% of those convictions overturned at the state level were found to deserve less than death when errors were corrected on re-trial; 7% were found innocent of the capital crime. Only 11% of those capital convictions reversed on state review were still found to deserve death on retrial … These high error rates exist all over the nation. 24 states with the death penalty have overall error rates of 52% or higher. 22 of the states have overall error rates of 60% or higher. 15 states have error rates of 70% or higher. To err is human. Better err on the safe side.
xxx/ellauri193.html on line 830: “To err is human, to forgive is divine” (this saying is from “An Essay on Criticism,” by Alexander Pope). We need more forgiveness, not only in South Africa, but across the world. I know that the pain associated with murder for the nearest relatives (pain on both sides) is unbearable, but forgiveness is an important component if we want to progress in our thinking beyond the death penalty. If you cannot forgive, you are killing your own spirit. A long detention sentence is healthier.
xxx/ellauri193.html on line 834: The current criminal justice system defines offender accountability as taking punishment, while restorative justice defines it as assuming responsibility and taking action to repair harm. We must work hard to repair South Africa, and not just loiter around for free bananas like the listless blacks or lazy about drinks in hand like the indolent rich whiteys.
xxx/ellauri193.html on line 842: Nadine tykkää muotoilla klisheisiä aforismeja joista saa kivoja huoneentauluja. kuten Nous sommes tous des créatures mêlées d'amour et de mal. Murder is killing wrongfully and maliciously. That is, not rightfully and benevolently, which is what the court would do.
xxx/ellauri195.html on line 169: Canute, also known as Cnut, was a Danish king of England from 1016 to 1035. He is chiefly famous for a legend about his failure to stop the waves coming up the beach, despite his kingly order.
xxx/ellauri195.html on line 171: Apparently Canute was trying to prove a point about Kings and God: 'Let all men know how empty and worthless is the power of kings, for there is none worthy of the name, but He whom heaven, earth, and sea obey by eternal laws. '
xxx/ellauri195.html on line 173: Kuten Seija huomautti, Saul käytti siis sananlaskua väärin päin. Augie oli nimenomaan kuin kuningas Nuutti, kun hän myönsi heikkoutensa luonnonilmiöihin nähden. Mutta tämän sananlaskun juuri tämänlainen väärinkäyttely näyttää vulgääreillä viikinkivastaisilla anglosaximoukilla olevan tuiki tavallista, a fortiori siis jenkixi muuttuneella kanadanryssäläisellä moosexenuskoisella mamulla.
xxx/ellauri195.html on line 201: See also Xerxes I's whipping of the Hellespont. Sama Ahasverus bylsi Esteriä perseeseen, mistä juutalaiset ovat kiitollisia sille vielä tänäänkin. Jöns palautti mieleen että Monty Pythonin leffassa Holy Grail kun Arthur tuli uhoilemaan ranskalaisille sanoen: I am the king, I am king Arthur, ne vastasivat: What king? We did not vote for you. Sama kuin mun vastaus keskustan kansanedustajalle, jonka Kouvolan puolustajat oli kiskoneet kasarminmäelle kehittämään Kouvolaa eli puolustamaan mäelle osoittavaa yliopistokylttiä.
xxx/ellauri195.html on line 213: world: What is the summum bonum—the supreme good? You have life before
xxx/ellauri195.html on line 214: you. Once only you can live it. What is the noblest object of desire, the supreme gift to covet? We have been accustomed to be told that the greatest thing in the religious world is Faith. That great word has been the key-note for centuries of the popular religion; and we have easily learned to look upon it as the greatest thing in the world. Well, we are wrong. It is love! all you need is love; love, love, love is all you need. Näitä merkkejä on alkanut taas näkyä viestimissä Ukraina-miekkareissa. Niitä vilahteli myös Gently-sarjassa brittein ydinasevastustajien miekkarissa 1967. Ne näyttää erehdyttävästi ylösalaisilta pilluilta. Kristina täti ärähti kun huomautin sille siitä.
xxx/ellauri195.html on line 216: If we have been told that, we may miss the mark. I have taken you, in the chapter which I have just read, to Christianity at its source; and there we have seen, “The greatest of these is love.” It is not an oversight. Paul was speaking of faith just a moment before. He says, “If I have all faith, so that I can remove mountains, and have not love, I am nothing. “So far from forgetting, he deliberately contrasts them, “Now abideth Faith, Hope, Love,” and without a moment’s hesitation, the decision falls, “The greatest of these is Love.”And it is not prejudice. A man is apt to recommend to others his own strong love, but he should imitate Paul´s tiny one instead.
xxx/ellauri195.html on line 265: Yes, I believe it's time for us to quit Joo eiköhän oo aika tehä bänet
xxx/ellauri195.html on line 278: Short Story: Norman Mailer THE GREATEST THING IN THE WORLD Nov/Dec 1941 STORY MAGAZINE. MAILER'S FIRST PUBLICATION IN A NATIONALLY-CIRCULATED MAGAZINE, AT 18 YEARS OLD WHILE AN ENGINEERING STUDENT AT HARVARD. Other contributions by Eli Cantor, Morton Fineman and Padraic Fallon, etc. Two corners lightly bumped, spine a bit faded, overall in great shape.
At Harvard, he majored in engineering sciences, but took the majority of his electives as writing courses. He published his first story, "The Greatest Thing in the World," at the age of 18, winning Story magazine's college contest in 1941.
Early in his career, Mailer typed his own works and handled his correspondence with the help of his sister, Barbara. After the publication of The Deer Park in 1955, he began to rely on hired typists and secretaries to assist with his growing output of works and letters. Among the women who worked for Mailer over the years, Anne Barry, Madeline Belkin, Suzanne Nye, Sandra Charlebois Smith, Carolyn Mason, and Molly Cook particularly influenced the organization and arrangement of his records.
xxx/ellauri195.html on line 296: If it were not for women being admitted into our order, my teachings would have lasted 1000 years; now they will not last 500. Gautama Buddha
xxx/ellauri195.html on line 312: A little bit of rape is good for a man´s soul. Norman Mailer
xxx/ellauri195.html on line 328: Clayton Wheat "Claytie" Williams Jr. (October 8, 1931 – February 14, 2020) was an American businessman from Midland, Texas who ran for governor in 1990. Despite securing the Republican nomination and initially leading in the polls against Democratic challenger State Treasurer Ann Richards by twenty points, Williams ultimately lost the race due in part to a controversial comment he made about rape. During the campaign Williams cultivated an image of a cowboy figure who had risen from humble roots to become a powerful business tycoon. The image played well in public opinion polls. Williams often had a propensity for making poorly planned statements on the campaign trail. Now he is fortunately dead meat.
xxx/ellauri199.html on line 89: When Poseidon desired to marry her, Amphitrite, wanting to protect "her virginity", fled to the Atlas mountains. Poseidon sent many creatures to find her. A dolphin came across Amphitrite and convinced her to marry Poseidon. As a reward for the dolphin´s help, Poseidon created the Delphinus (öresvin) constellation.
xxx/ellauri199.html on line 125: called for sweet Salacia and nine mermaids fair
xxx/ellauri199.html on line 133: “a Pisces he shall be and therefore, no doubt
xxx/ellauri199.html on line 145: 145 words - Pre write for "Contest / The Spirit of the Zodiac" by smpierce & Brandon Wikman - 03/29/22 -
xxx/ellauri199.html on line 159: From celestial cadaverous melody, bleeding branches of greenwood devastation haunt us in this very movement. Extraterrestrial Red Remoras of cathedral walks of darkness demand a rebellion against the planet. etc.etc. for pages on end.
xxx/ellauri199.html on line 161: Thank you for your time.
xxx/ellauri199.html on line 205: Springtime is for birdsong
xxx/ellauri199.html on line 242: In a devotional study book called “Devotions for a Revolutionary Year” by Lynn Cowell, she states, “If you have good friends who are Christians and friends who aren’t, you’ll see a problem eventually. No matter how good people are, if they don’t have Jesus as Lord of their lives, you won’t be able to get past a certain point in your relationship. There will be a spot where a wall comes up. Like that one when a spotted angry dick comes up. Willy nilly, light is light, and dark is dark. When the two mix, all you get is gray.”
xxx/ellauri199.html on line 257: Republican Jesus is commonly used as a way for Democrats (or any non-Republicans) to legitimize their own political beliefs by satirizing Jesus’s teachings. Through this joke they not only attempt to legitimize their own beliefs by asserting that they are more in line with the teachings of Jesus, but they also attempt to overturn the religious legitimations of Republicans. They try to disprove the claim that the GOP is the “Christian party” by insinuating that Jesus would not agree with the Republican party’s emphasis on extreme individualism and the bootstrap ideology.
xxx/ellauri199.html on line 278: Word-flow, rhyming, form, variety, emotional content, concrete descriptions
xxx/ellauri199.html on line 289: First of all I would like to clarify what poetry is and isn´t. Writing poetry is best described as a composition that uses literary techniques and is not prose. Writing Prose is best described as writing that uses ordinary speech or language, such as a story or letter. However, there is such a thing as prose poetry that does use poetic devices, but it is still written in journal, letter or paragraph or story form. Poetry is written with a certain poetic structure of line breaks and stanzas. We will get more into the structure of poetry later in the course. Now that we have that cleared up, let´s forge ahead.
xxx/ellauri199.html on line 295: Have you read these poets? William Stafford • Kenneth Slessor • Ralph Waldo Emerson • Theodore Roethke • Thomas Hood • Sir Walter Scott • Henry David Thoreau • Kabir • Percy Bysshe Shelley • Ted Hughes • Walter de la Mare • Dorothy Parker • Max Ehrmann • Sara Teasdale • Paul Laurence Dunbar • Christina Georgina Rossetti • Jose Marti • Robert W Service • Allen Ginsberg • Judith Wright
xxx/ellauri199.html on line 312: Have you read these poets? Anne Sexton • Sarojini Naidu • John Keats • Walt Whitman • Henry Wadsworth Longfellow • Elizabeth Barrett Browning • William Stafford • Kenneth Slessor • Ralph Waldo Emerson • Theodore Roethke • Thomas Hood • Sir Walter Scott • Henry David Thoreau • Kabir • Percy Bysshe Shelley • Ted Hughes • Walter de la Mare • Dorothy Parker • Max Ehrmann • Sara Teasdale
xxx/ellauri199.html on line 321: The sire of gods and men smiled and answered, “If you, Juno, were always to support me when we sit in council of the gods, Neptune, like it or no, would soon come round to your and my way of thinking. If, then, you are speaking the truth and mean what you say, go among the rank and file of the gods, and tell Iris and Apollo lord of the bow, that I want them—Iris, that she may go to the Achaean host and tell Neptune to leave off fighting and go home, and Apollo, that he may send Hector again into battle and give him fresh strength; he will thus forget his present sufferings, and drive the Achaeans back in confusion till they fall among the ships of Achilles son of Peleus. Achilles will then send his comrade Patroclus into battle, and Hector will shaft him in front of Ilius after he has shafted many warriors, and among them my own noble son Sarpedon. Achilles will shaft Hector to avenge Patroclus, and from that time I will bring it about that the Achaeans shall persistently drive the Trojans back till they fulfil the counsels of Minerva and take Ilium. But I will not stay my anger, nor permit any god to help the Danaans till I have accomplished the desire of the son of Peleus, according to the promise I made by bowing my head (after shafting her) on the day when Thetis touched me between my knees and besought me to give him honour.”
xxx/ellauri199.html on line 325: Phillis Wheatley was both the second published African-American poet and first published African-American woman. Born in Senegambia, she was sold into slavery at the age of 7 and transported to North America. She was purchased by the Wheatley family of Boston, who taught her to read and write, and encouraged her poetry when they saw her talent. The publication of her Poems on Various Subjects, Religious and Moral brought her fame both in England and the American colonies; figures such as George Washington praised her work. During Wheatley´s visit to England with her master´s son, the African-American poet Jupiter Hammon praised her work in his own poem. Wheatley was emancipated after the death of her master John Wheatley. She married soon after. Two of her children died as infants. After her husband was imprisoned for debt in 1784, Wheatley fell into poverty and died of illness, quickly followed by the death of her surviving infant son. Whom did she marry? Was it Wheatley Jr, or perhaps Neptune Hammon?
xxx/ellauri199.html on line 364: Eighteen years on the cotton field passed before his second work appeared in print, "An Address to Miss Phillis Wheatley." Hammon wrote the poem during the Revolutionary War, while Henry Lloyd had temporarily moved his household and slaves from Long Island to Hartford, Connecticut, to evade British forces. Phillis Wheatley, then enslaved in Massachusetts, published her first book of poetry in 1773 in London. She is recognized as the first published black female author. Hammon never met Wheatley, but was a great admirer. His dedication poem to her contained twenty-one rhyming quatrains, each accompanied by a related Bible verse. Hammon believed his poem would encourage Wheatley along her Christian journey. Lukikohan Pyllis koko runoa? Ei se tuonut sille kovin paljon onnea.
xxx/ellauri199.html on line 366: In 1778 Hammon published "The Kind Master and Dutiful Servant," a poetical dialogue, followed by "A Poem for Children with Thoughts on Death" in 1782. These works set the tone for Hammon´s "An Address to Negros in the State of New York."
xxx/ellauri199.html on line 368: In his address he told the crowd, "If we should ever get to Heaven, we shall find nobody there to reproach us for being black, or for being slaves. For we won't be slaves anymore, but them whites! And they be black, and us darkies white as snow." He also said that while he personally had no wish to be free, he did wish others, especially "the young negroes, them pretty young female negroes like Pyllis, were free."
xxx/ellauri199.html on line 370: It is believed that Jupiter Hammon died within or before the year 1806. Though his death was not recorded, it is believed that Hammon was buried separately from the Lloyds on the Lloyd family property in an unmarked grave, next to the Lloyds family´s faithful dog Fido.
xxx/ellauri199.html on line 601: Tai Jumalalle läähätät: Or pantest for thy God;
xxx/ellauri199.html on line 643: Sen se valizee omaxeen. He chooses for His own.
xxx/ellauri199.html on line 673: Kallis Pyllis, ezi taivaan iloja, Dear Phillis, seek for heaven’s joys,
xxx/ellauri199.html on line 689: Tule mun kaa iänkaiken asumaan. Come live with me forever.
xxx/ellauri199.html on line 703: Starttaa heti ekasta sanastá, Start forth as ’twere at the first word,
xxx/ellauri199.html on line 829: That sucked for me because I was raised to be a planner
xxx/ellauri199.html on line 858: Homage for the crystal fields
xxx/ellauri199.html on line 865: Before his palace gates do make
xxx/ellauri199.html on line 886: Judith makes use of traditional poetic forms, including ballad and riddle. Some of the poems have a refrain which makes them sound rather like a song.
xxx/ellauri199.html on line 887: At the age of seven, Judith Nicholls wrote her first poem, which was inspired by a Winnie the Pooh story. As a shy teenager, she found writing things down easier than talking. Her first job was working for a magazine, and then she became a teacher.
xxx/ellauri199.html on line 902: translated by Jules Cashford
xxx/ellauri199.html on line 907: Contemporary odes to Neptune were harder to come by, but divine intervention ensured I found one that mentioned him by name. One of the highlights of my recent trip to Odesa, discussed here on the blog, was a visit to the literary museum, which houses a small collection of Anna Akhmatova’s work. The statuesque Russian poet, melancholic lover and resolute witness to the Stalinist and Putinist terrors, was born near Odesa and spent her childhood summers in the region. The display included a palm-sized booklet of the long poem ‘Close to the Sea’, or as my host translated, ‘very close’: an intimate relationship. I looked it up in The Complete Poems when I got home and assumed it must be ‘By the Edge of the Sea’. The ballad of a fierce young woman willing the arrival of her beloved from the waves, the poem was too long for the workshop and extracts would not do it justice. A shame, I thought, setting down the 950 page book, which promptly fell open to:
xxx/ellauri199.html on line 966: Holy forgiveness! mercy! charity! faith! Holy! Ours! bodies! suffering! magnanimity!
xxx/ellauri199.html on line 980: Great to use on its own or as a companion book, Devotions for a Revolutionary Year expands on the themes of Lynn Cowell’s first book, His Revolutionary Love. In short, easy-to-read daily devotions, Lynn chats to girls about the challenges of growing up as a girl: identity and acceptance, breasts and pubic hair, rejection and rebellion, pads and tampons, and self-control and surrender. Through Scripture and stories any girl can relate to, Lynn Cowell encourages girls to remember that Jesus loves them and is harassing pursuing them every day—and that knowing his love day by day can make for one revolutionary year.
xxx/ellauri199.html on line 982: Great for:
xxx/ellauri199.html on line 984: Gifts for teen girls
xxx/ellauri199.html on line 1022: "Walsh´s work is an effort to push back against radical gender ideology which defies biological reality." - The Blaze
xxx/ellauri199.html on line 1026: "It’s a perfect metaphor for the child abuse that is providing gender-affirming care to confused children." - Western Journal
xxx/ellauri199.html on line 1031: Johnny is a little boy with a big imagination. One day he pretends to be a big scary dinosaur, the next day he’s a knight in shining armor or a playful puppy. But when the internet people find out Johnny likes to make-believe, he’s forced to make a decision between the little boy he is and the things he pretends to be — and he’s not allowed to change his mind.
xxx/ellauri199.html on line 1049: In The War on the West, Douglas Murray shows how many well-meaning people have been fooled by hypocritical and inconsistent anti-West rhetoric. After all, if we must discard the ideas of Kant, Hume, and Mill for their opinions on race, shouldn’t we discard Marx (Karl, Groucho´s OK), the Jew whose work is peppered with racial slurs and anti-Semitism? Embers of racism remain to be stamped out in America, but what about the raging racist inferno in the Middle East and Asia? What about Israel? Nigeria?
xxx/ellauri199.html on line 1053: If the West and rampant capitalism is to survive, it must be defended. The War on the West is not only an incisive takedown of foolish anti-Western arguments but also a rigorous new apology for the Western civilization itself. We apologize for the inconvenience.
xxx/ellauri199.html on line 1057: Douglas Murray is an associate editor of The Spectator. His latest publication, The Madness of Crowds, was a bestseller and a book of the year for The Times and The Sunday Times. His previous book, The Strange Death of Europe: Immigration, Identity, Islam, was published by Bloomsbury in May 2017. It spent almost twenty weeks on the Sunday Times bestseller list and was a number one bestseller in nonfiction. Read less.
xxx/ellauri199.html on line 1063: A more mixed review of the book in The Economist claimed it "hit on some unfortunate truths", but "shows an incomplete picture of Europe today." Furthermore, it said that "the book would benefit, however, from far more reporting" and claimed Murray often "lets fear trump analysis" and was "prone to exaggeration."
xxx/ellauri199.html on line 1073: But some aspects of Seuss’s work have not aged well, including his debut, which features a crude racial stereotype of an Asian man with slanted lines for eyes. “Mulberry Street” was one of six of his books that the Seuss estate said it would stop selling this week, after concluding that the egregious racial and ethnic stereotypes in the works “are hurtful and wrong.”
xxx/ellauri199.html on line 1074: The announcement seemed to drive a surge of support for Seuss classics. Dozens of his books shot to the top of Amazon’s print best-seller list; on Thursday morning, nine of the site’s top 10 best sellers were Seuss books.
xxx/ellauri199.html on line 1080: But right now, when the Japs are planting their hatchets in our skulls, it seems like a hell of a time for us to smile and warble: "Brothers!" It is a rather flabby battle cry. If we want to win, we´ve got to kill Japs, whether it depresses John Haynes Holmes or not. We can get palsy-walsy afterward with those that are left.
xxx/ellauri199.html on line 1089: These and many other questions will have to remain unanswered, because, despite multiple rumors to the contrary, Dr. Seuss is not a Jew. He obviously sympathized with the cause, a la inaugural JONJ entry Charlie Chaplin, but that´s as far as it goes. So much for Seuss. A mensch? Certainly. A goy? Undoubtedly.
xxx/ellauri200.html on line 53: Towards a final formula of light.
xxx/ellauri200.html on line 77: Levitating while in the Lotus Position may also be a sign that a character is powerful or that he or she is far from normal. However, especially when Played for Laughs, if someone wakes them from their serene inner calm, they'll often spontaneously lose their floaty power and collapse in an undignified mess on the floor.
xxx/ellauri200.html on line 138: I prepared for the worst. Married,
xxx/ellauri200.html on line 143: Were aliens crushing seed for bread
xxx/ellauri200.html on line 156: To formulate a plainer view:
xxx/ellauri200.html on line 162: To be observed by foreigners.
xxx/ellauri200.html on line 180: In awarding Naipaul the 2001 Nobel Prize in Literature, the Swedish Academy praised his work "for having united perceptive narrative and incorruptible scrutiny in works that compel us to see the presence of suppressed histories." Kukahan tonkin runoili, olikohan kulturpersonligheten. The Committee added: "Naipaul is a modern philosopher carrying on the tradition that started originally with Lettres persanes and Candide. In a vigilant style, which has been deservedly admired, he transforms rage into precision and allows events to speak with their own inherent irony." The Committee also noted Naipaul's affinity with the novelist Joseph Conrad (toinen kaappikolonialisti pyllypää):
xxx/ellauri200.html on line 182: Naipaul is Conrad's heir as the annalist of the destinies of empires in the moral sense: what they do to human beings. His authority as a narrator is grounded in the memory of what others have forgotten, the history of the vanquished.
xxx/ellauri200.html on line 184: Naipaul's fiction and especially his travel writing have been criticised for their allegedly unsympathetic portrayal of the Third World. The novelist Robert Harris has called Naipaul's portrayal of Africa racist and "repulsive," reminiscent of Oswald Mosley's fascism. Edward Said argued that Naipaul "allowed himself quite consciously to be turned into a witness for the Western prosecution", promoting what Said classified as "colonial mythologies about wogs and darkies". Said believed that Naipaul's worldview may be most salient in his book-length essay The Middle Passage (1962), composed following Naipaul's return to the Caribbean after 10 years of exile in England, and the work An Area of Darkness (1964).
xxx/ellauri200.html on line 190: The actual world has for Naipaul a radiance that diminishes all ideas of it. The pink haze of the bauxite dust on the first page of Guerrillas tells us what we need to know about the history and social organization of the unnamed island on which the action takes place, tells us in one image who runs the island and for whose profit the island is run and at what cost to the life of the island this profit has historically been obtained, but all of this implicit information pales in the presence of the physical fact, the dust itself. ... The world Naipaul sees is of course no void at all: it is a world dense with physical and social phenomena, brutally alive with the complications and contradictions of actual human endeavour. ... This world of Naipaul's is in fact charged with what can only be described as a romantic view of reality, an almost unbearable tension between the idea and the physical fact ...
xxx/ellauri200.html on line 221: for well-known brand soap.
xxx/ellauri200.html on line 254: for small defect in well-known brand soap.
xxx/ellauri200.html on line 262: I am standing for peace and non-violence.
xxx/ellauri200.html on line 270: Too much going for fashion and foreign thing.
xxx/ellauri200.html on line 283: Very good for digestion.
xxx/ellauri200.html on line 289: Wine is for the drunkards only.
xxx/ellauri200.html on line 330: and grape juice from a common glass for bride and
xxx/ellauri200.html on line 345: The Sabbath was for betting and swearing and drinking.
xxx/ellauri200.html on line 362: More than ten years passed before she told me that
xxx/ellauri200.html on line 379: Viettelysten saari on suosittu yhdysvaltalainen tositelevisioformaatti josta on tehty lukuisia versioita eri puolilla maailmaa. Moni meistä on katsonut kyseistä sarjaa ja tietää mistä on kymysys, vaikka ei sitä julkisesti myöntäisikään... avainsanoina mainittakoon rakkaus, parisuhteet, pettäminen, kauneus, juhliminen ja v ...iha. Mutta näin se on. Ne on ne 3 kirjainta: E-F-K, joista tässä kaikessa on aina kymysys. Rotten Tomatoes antoi tällä tuuballe 80% kiitettävän arvion.
xxx/ellauri200.html on line 406: The 419 scam is an infamous advance fee fraud tactic that originated in Nigeria and has since spread around the world. The most well-known source for these emails is Nigeria, but they can originate from anywhere. In Nigeria, the crime has become a significant source of income for some, although section 419 of the Nigerian legal code prohibits it (hence the name). How does the scam work?
xxx/ellauri200.html on line 410: The email will explain that due to political instability, or the death of a relative there is a significant amount of money trapped in an account. It goes on to explain that if the reader could please send just a small amount of cash, it will pay for the fees to access the account. In return for their trust and generosity, the reader is promised a large percentage of the money supposedly locked away.
xxx/ellauri200.html on line 412: Unfortunately, if a person does decide to send money, it will soon be followed up with a request for more. According to the subsequent emails sent by the scammer, unexpected costs are often discovered, such as increased taxes or bribes to officials. The scammers will continue to ask for money as long as the victim will send it. Needless to say, there will never be any kind of payout sent to the victim, regardless of how much they send.
xxx/ellauri200.html on line 414: The Nigerian 419 scammers experience a high rate of success because people are often willing to risk a small amount of money in order to take a chance on getting a much larger reward. It’s a type of scam known as advance fee fraud, and it’s not the only example to be found online. Nigerian scams typically fall under the category of ‘beneficiary funds’. That is, they ask victims for money to help access large funds held in trust for stranded family members or a similar sob story.
xxx/ellauri200.html on line 422: Han efterträdde sin far som kung av Sverige den 8 december 1907. Hans konservativa attityder kom snabbt upp till ytan när han motsatte sig den liberala trenden som hade svept över landet under en tid. Han motsatte sig spridningen av demokratin, de ökande kraven från fackföreningsgrupper och politisk inblandning i militärbudgeten. Gustaf V var den siste svenske monarken som tjänstgjorde som överbefälhavare för militären, vilket han gjorde fram till 1939, och var en plikt han tog på största allvar vad gäller snärtiga militäruniformer.
xxx/ellauri200.html on line 428: 1979 formulerade Engdahl en kritik mot hur fascismen agerar och istället borde agera. Han föreskrev en strategi som bland annat innebar ett nedtonande av rasbegreppet; istället skulle kritiken riktas mot invandringen. Med inspiration av denna text grundade Sven Davidsson med flera Bevara Sverige Svenskt (BSS).
xxx/ellauri200.html on line 445: Nu har Netflix kommit på ett annat knep som kan hjälpa. Det är att be Mikael Herrala från F-Secure jaga lite skräck i dumma användare som inte förstår sig på nätsäkerhet. Han säger att delade Netflix-lösenord ligger till grund för cirka hälften av identitetsstölderna på nätet. Kriminella använder smarta verktyg för att blixtsnabbt kalkylera användarnas bank- och hälsoinformation utifrån deras Netflixlösenord.
xxx/ellauri200.html on line 507: ford.edu/sites/symsys/files/styles/hs_medium_square_360x360/public/media/capx/martin-kay1402902000000.jpg?itok=pdOgQiTr" height="200px" />
xxx/ellauri200.html on line 569: To one C.S. Lewis who said that myths were lies and therefore worthless, even though 'breathed through silver'. ( Höh Lewis vaan tarkoitti et muiden z. pakanoiden myytit on falskeja, ja sen oma peukuttama meemi on ainoa autuaaxitekevä.) xxx/ellauri200.html on line 575: (for trees are 'trees', and growing is 'to grow'); Puut on puita ja kasvun odotus on kasvua,
xxx/ellauri200.html on line 590: an endless multitude of forms appear, johon on riipustettu kaikenlaista otusta,
xxx/ellauri200.html on line 617: digging the foreknown from experience Kaivaen ennakoinnin kokemuxesta,
xxx/ellauri200.html on line 622: that wrought on cunning forges in the mind, jotka takoivat taikasormuxia mielikuvituxesta,
xxx/ellauri200.html on line 660: fulfilment we devise -- for pain is pain, Me koiteta niitä toteuttaa - sillä kipu sattuu,
xxx/ellauri200.html on line 661: not for itself to be desired, but ill; Eikä sitä kukaan halua, se on perseestä,
xxx/ellauri200.html on line 680: It is not they that have forgot the Night, Eine ole unohtaneet Mordorin pahaa silmää
xxx/ellauri200.html on line 683: forswearing souls to gain a Circe-kiss Missä jengi maistaa Kirken suklaapusuja,
xxx/ellauri200.html on line 701: for some have passed beyond the fabled West. Jopa niin länteen että tullaan itään.
xxx/ellauri200.html on line 711: erect and sapient. Before them gapes Jäykkien ja maukkaiden. Niiden edessä
xxx/ellauri200.html on line 721: I bow not yet before the Iron Crown, Mä en pyllistä rautaesiripun edessä,
xxx/ellauri200.html on line 734: Evil it will not see, for evil lies Ei paha näy, se on editoitu pois.
xxx/ellauri200.html on line 744: there each shall choose for ever from the All. Ja kaikki saa valita mieluisensa kanavan.
xxx/ellauri200.html on line 747: The reference to not bowing before "the Iron Crown", and later reference rejecting "the great Artefact" have been interpreted as Tolkien's opposition and resistance to accept what he perceived to be modern man's misplaced "faith" or "worship" of a kind of rationalism, and "progress" when defined by science and technology.
xxx/ellauri201.html on line 38: Milkman took out his tool and put some washers round his massive todger. You dont have to do that, I can take in everything you have, said the lady without the shrapnel and (by then) without her knickers. Maybe, said the milkman, but for a tiny bill of $6 you can't. Hahahaha clap clap. Kuinka tyytyväinen olit tähän huumoriin? Pitkäxulla on jäykkänä? Kuinka karvainen on takapuolesi Likertin asteikolla 1-9? Kovaako virzakivet sattuvat asteikolla 1-10?
xxx/ellauri201.html on line 109: hymn sung after the epistle and before the gospel in a Protestant mass.
xxx/ellauri201.html on line 112: Phineas is an Anglicized name for the priest Phinehas in the Hebrew Bible; King Phineas, the first king of the Beta Israel in Ethiopia; Phineas Banning (1830-1885), American businessman and entrepreneur; P. T. Barnum (1810-1891), American showman and businessman. The grandson of Aaron and son of Eleazar, the High Priests (Exodus 6:25), he distinguished himself as a youth at Shittim with his zeal against the Bull-Shittim...
xxx/ellauri201.html on line 128: Stig-Erland växte upp hos sin kommunistiska morfar i Måggliden nära byn Bjursele mellan Norsjö och Bastuträsk, Vänsterbottens län. Där bodde han under sina första nio år fram till morfaderns död. Sedan bodde han i Umeå hos sina fascistiska föräldrar mellan 9 och 21 års ålder, en uppväxttid som formade honom och hans författarskap och arbete för demokrati.
xxx/ellauri201.html on line 134: 1969 såg den femtonårige Stig-Erland Larsson tre vänner våldta en flicka i hans egen ålder på en campingplats i Umeå. Han vågade inte vara med och ringde senare flickan för att be henne om ett nytt varv men hon sa att hon aldrig kunde förlåta honom. Det blev ett plågsamt minne som formade hans nostalgiska skrivande om kvinnovåld. Det har flickan some hette Kurdo Baksi berättat om i sin bok Min fega vän Stig-Erland Larsson.
xxx/ellauri201.html on line 217: på Bjørgan i Kvikne vest for Tynset
xxx/ellauri201.html on line 220: Yrke Skjønnlitterær forfattar, lyrikar, dramatikar, journalist, teatersjef
xxx/ellauri201.html on line 233: Bjørnstjerne Martinus Bjørnson (8. desember 1832–26. april 1910) var ein norsk forfattar og samfunnsdebattant. Bjørnson vann Nobelprisen i litteratur for 1903, som den første nordmannen, og er rekna som ein av dei fire store i norsk litteratur. Han skreiv teksten til den norske nasjonalsongen og var grunnleggjaren av Riksmålsforbundet.
xxx/ellauri201.html on line 241: Bjørnson hadde bidrege meir enn nokon annan til å vekkja den norske nasjonalkjensla, men i 1903, like før brotet mellom Noreg og Sverige, tala han til sine landsmenn om forsoning og moderasjon.
xxx/ellauri201.html on line 245: I 1905, i det Noreg skulle velja si eiga uavhengige statsform, vart den tidlegare bastante republikanaren overtydd om at monarki var det rette for Noreg. Først og fremst kunne eit monarki gje sterkare band til Storbritannia. I tillegg var det på line med statsforma i Sverige og Danmark.
xxx/ellauri201.html on line 257: Synnøve Solbakken er en bondefortelling av Bjørnstjerne Bjørnson, utgitt i 1857. Den regnes som hans debut. Fortellingen ble først trykket i Illustreret Folkeblad og utgitt i bokform av Johan Dahl samme år.
xxx/ellauri201.html on line 259: Hovedpersonene er Torbjørn Granlien og Synnøve Solbakken. Torbjørn bor på Granlien, som ligger i skyggen, og Synnøve Solbakken bor på Solbakken, der det alltid er sol. I Granlislekten heter eldstesønnene Torbjørn og Sæmund, annenhver gang. Det går alltid bra med dem som heter Sæmund, og dårlig med dem som heter Torbjørn. Torbjørns far, Sæmund, prøver å stagge Torbjørns ville natur ved å være streng og sette Torbjørn i hardt fysisk arbeid. Boka handler om Torbjørns kamp for å få Synnøve Solbakken, hans reise fra skyggesiden til solsiden. Synnøve er også forelsket i Torbjørn, men hennes foreldre, først og fremst moren, syns ikke at Torbjørn er god nok for henne. Til slutt beviser Torbjørn at han har forandret seg ved å tilgi en mann som hadde knivstukket ham, så han nesten døde. Men ikke fikk han mere penger fordi, eller?
xxx/ellauri201.html on line 275: Torbjørn og Synnøve forelsker seg i hverandre som barn. Han får rykte på seg for å være en slåsskjempe og hennes foreldre anser at han er uegnet for henne. De møtes ikke på flere år, og i mellomtiden avviser Synnøve flere beilere. Når Thorbjørn blir stukket med kniv innser Synnøves foreldre at han, tross alt, ikke er så voldelig og aksepterer hans frieri. Thjorbjørn og foreldrene lever endnu lykkelig tillsammen hvis ikke de er døde.
xxx/ellauri201.html on line 277: Torbjörn and Synnöve are two children living in the same valley. Synnöve's mother does not like them playing with each other because Torbjörn's grandfather Torbjörn drinks. They have both now grown up. Torbjörn is teased for having an alcoholic grandfather. This leads to fights, which Synnöve wants him to win. During a fight, Torbjörn is stabbed in the sack and paralyzed. He asks Synnöve to seek another man and not commit herself to a cripple. One day he sees his alcoholic grandfather's carriage overturn and, distressed by the event, he suddenly gets it up for the first time since the paralysis. A miracle has happened, and he can finally have his beloved.
xxx/ellauri202.html on line 196: Roger Martin du Gard (23 March 1881 – 22 August 1958) was a French novelist, winner of the 1937 Nobel Prize for Literature. Martin du Gard, homosexual by inclination and avocation, was miserably married to a devout Catholic who despised all his literary friends. Martin du Gard is much impressed with the fine appearance of the German race. The handsome boys and beautiful young girls are, to him, a reincarnation of ancient Greece. Martin du Gard reported back to André Gide on the wonders and delights of Berlin, where he had found the young involved in ‘natural, gratuitous pleasures, sport, bathing, free love, games, [and] a truly pagan, Dionysiac freedom’.
xxx/ellauri202.html on line 198: He spent most of his time there wandering around ‘the less salubrious districts of the city’, noticing (relative to Paris) the many prostitutes of both sexes and the ready availability of pornography. Encouraged by such reports, André Gide visited Berlin no fewer than five times in 1933. He, too, was delighted by, and seriously interested in, what he found there, although he did concede to Robert Levesque that Paris itself was slowly becoming more Berlin-like even if at the same time (to use that most erotically evocative of geographical terms) more ‘southern’. The two writers coincided in Berlin in October, Gide arriving for a fortnight, Martin du Gard for five weeks. They did their best to avoid each other on their forays into the sexual underworld, but always dutifully compared notes on what they had seen and experienced.
xxx/ellauri202.html on line 200: Martin du Gard posed as a specialist in matters sexual in order to attend interviews with homosexual men at Magnus Hirschfeld’s Institute. He also toured the gay clubs, nominating as his favourites the Hollandais and the lesbian Monocle. Christopher Isherwood was at Hirschfeld’s Institute on the day that Gide was given a guided tour, Gide ‘in full costume as The Great French Novelist, complete with cape’. Retrospectively calling him a ‘Sneering culture-conceited frog!’ from the safety of the mid-1970s – and in doing so sounding like a rather uptight, Francophobic D.H. Lawrence – Isherwood failed to consider that Gide’s pose might have been a way of giving Hirschfeld’s project the serious imprimatur of a symbolic cultural visit, to which the cape and the performed ‘greatness’ were essential embellishments.
xxx/ellauri202.html on line 206: À travers les destinées de deux familles bourgeoises, les Thibault et les Fontanin, est évoquée la France de la Belle Époque qui va sombrer dans le premier conflit mondial. L'ensemble du cycle est surtout centré sur les deux fils du riche notable catholique Oscar Thibault, deux frères que tout oppose : Antoine, l'aîné, médecin sûr de lui, esprit rationnel et plutôt conformiste, et son cadet de neuf ans, Jacques, idéaliste et tourmenté, en révolte contre les valeurs de la société bourgeoise puis militant socialiste.
xxx/ellauri202.html on line 212: Anatole France (oik. Jacques Anatole François Thibault, 16. huhtikuuta 1844 Pariisi – 12. lokakuuta 1924 Saint-Cyr-sur-Loire, Indre-et-Loire) oli ranskalainen kirjailija, joka sai Nobelin kirjallisuuspalkinnon vuonna 1921. Katolinen kirkko kielsi 1920-luvulla hänen teostensa levittämisen niiden sisältämien sosialististen piirteiden vuoksi lähde?. Francen tunnetuimpia romaaneja on Kuningatar Hanhenjalan ravintola (1892), joka on kuvaelma 1700-luvun Ranskasta. Hänet tunnetaan myös aforismeistaan. Francen syvällisimpänä kirjana pidetään romaania Enkelten kapina. Vähän se on köykänen kaveri knebelbarteineen, mutta kova panomies.
xxx/ellauri202.html on line 266: This is not a picture of a man in control. This is the posture of a man close to losing everything. He was always shoulders back, head held high. Now he is shoulders front, head held low. He looks like me at the principles office waiting for the punishment. Only it is us Yankees and our NATO cowboys dealing out the punishment in his case!
xxx/ellauri202.html on line 268: Putin doesn't have a plan B because at 70 years old there is not enough time for a plan B. Luckily I am way younger.
xxx/ellauri202.html on line 269: I got lots of time for plan B. Find another planet to rip off, for instance. Everybody is expectantly looking up to Elon Musk, a better Russian.
xxx/ellauri202.html on line 275: Putin's power comes from his gangster allies, in exchange for money the gangsters support him. The problem is that the gangsters demand a never ending flow of money.
xxx/ellauri202.html on line 276: Like sharks they gangsters are constantly moving, constantly hunting for more money.
xxx/ellauri202.html on line 280: No, wait, they ARE gangster capitalists. Actually the deal is precisely the same on both sides of the Atlantic! Only the trough is fuller here, for the time being. But its all running out, and fast. THIS is what the conflict is all about.
xxx/ellauri202.html on line 295: Putin is on the verge of becoming food for the Western sharks.
xxx/ellauri202.html on line 305: But he remains silent for a very long time, and then he answers - precisely but totally crazily.
xxx/ellauri202.html on line 311: Another reason why intelligent people tend to be quiet is simply because of the things they talk about. Many people, especially those with high crystalline intelligence, who know a lot, have certain preferences for topics. Small talk at a party or gossip is not one of them. Self-answering fake questions like this in Quora is.
xxx/ellauri202.html on line 333: As the dictator of Nazi Germany, Adolf Hitler allegrdly led a murderous regime that massacred millions in Europe, including some six million Jews. As such, it came as a shock when Hitler’s own lawyer, Hans Frank, claimed before his execution in 1946 that the Nazi leader was secretly part Jewish.
xxx/ellauri202.html on line 335: Historians have since battled to uncover the truth. Was Hitler actually Jewish? Or was Frank’s claim a last-gasp attempt at notoriety before he died? Let’s take a look at the peculiar conspiracy theory.
xxx/ellauri202.html on line 346: Hitler would later insist that Johann Georg Hiedler — the man who married Schicklgruber in 1842 — was his paternal grandfather. Hiedler died in 1857, so he clearly wasn’t able to fully back up this claim for the Third Reich. Although Nazi Germany apparently accepted the story, many modern historians have debated whether it was actually true.
xxx/ellauri202.html on line 350: Frank alleged that letters between Schicklgruber and Frankenberger Sr. corroborated this theory, as Frankenberger had sent money to Schicklgruber for child support. Frank suggested this as evidence that Hitler’s paternal grandfather was indeed Jewish — making Hitler a quarter Jewish.
xxx/ellauri202.html on line 359: Since Hitler’s alleged ancestry would’ve only been passed down through his father, that would’ve meant that a ritual of conversion would’ve been required for him to be considered Jewish, according to tradition. (That said, it should also be noted that not all Jewish groups follow this custom, especially the more liberal movements that emerged in the 1980s.)
xxx/ellauri202.html on line 363: However, during the 1950s, a German author named Nikolaus von Preradovich punched a hole in Frank’s claim. Preradovich said that he found that “there were no Jews in Graz before 1856.” Well what did he know? Preradovich who anyway? And this was crucial to Frank’s claim about Hitler’s heritage. But it did not stop the rumors from swirling.
xxx/ellauri202.html on line 367: In the study, published in the Journal of European Studies, Sax wrote that he had found evidence from Austrian archives that there was in fact a Jewish community in Graz before 1850, contrary to Preradovich’s claim.
xxx/ellauri202.html on line 371: In his 1884 book The Jews in Styria: a historical sketch, Baumgarten stated that he and several Jewish colleagues met with the governor in 1856. A letter to mayors in Styria, which was cited in Sax’s paper, noted, “Jews are staying in local districts for a long time and are taking up residence for a long time.”
xxx/ellauri202.html on line 373: Shortly after the meeting, an official register of Jews in Graz was apparently launched. Based on this evidence, Sax concluded that the official acknowledgment of the Jewish community in Graz in 1856 had been the result of an increasing Jewish presence in the city. As such, Sax argued, Jewish people had likely already been living there before 1856.
xxx/ellauri202.html on line 379: If Adolf Hitler had Jewish ancestry, then how could we reconcile that with the fact that he was responsible for the Holocaust? Why not, I don't see the point? That he could not have killed his fellow Jews? What a racist notion. Sax believes that Hitler’s alleged lineage might actually help explain his anti-Semitism.
xxx/ellauri202.html on line 387: Additionally, Frank had had a falling out with Hitler and he was facing a death sentence for his collaboration with the Nazis. So perhaps he felt like he had nothing to lose by publishing a wild claim.
xxx/ellauri202.html on line 401: Indeed, the possibility of Hitler having Jewish ancestry may serve as some sort of rationale — no matter how distorted — for people who are trying to find logic in the unfathomable atrocities that he perpetrated.
xxx/ellauri202.html on line 409: One of the most frequently asked questions about the Holocaust and the Nazi party is whether Adolf Hitler was Jewish or had Jewish ancestors. The question received new media attention in May 2022 when Russia’s foreign minister claimed Hitler "had Jewish blood."
xxx/ellauri202.html on line 415: Historians dispute his acount. Ian Kershaw, for example, wrote in his biography of Hitler Hubris, “A family named Frankenreiter did live there, but was not Jewish. There is no evidence that Maria Anna was ever in Graz, let alone employed by the butcher Leopold Frankenreiter.”
xxx/ellauri202.html on line 421: In 2010, the British paper The Daily Telegraph reported that a study had been conducted in which saliva samples were collected from 39 of Hitler’s known relatives to test their DNA origins and found, though inconclusively, that Hitler may have Jewish origins. The paper reported: "A chromosome called Haplogroup E1b1b1 which showed up in [the Hitler] samples is rare in Western Europe and is most commonly found in the Berbers of Morocco, Algeria and Tunisia, as well as among Ashkenazi and Sephardic Jews ... Haplogroup E1b1b1, which accounts for approximately 18 to 20 per cent of Ashkenazi and 8.6 per cent to 30 per cent of Sephardic Y-chromosomes, appears to be one of the major founding lineages of the Jewish population." This study, though scientific by nature, is inconclusive.
xxx/ellauri202.html on line 454: Stay tuned for further news from the Western front!
xxx/ellauri208.html on line 167: painted for the Monastery of St
xxx/ellauri208.html on line 276: fortemente ispirata dalla
xxx/ellauri208.html on line 432: Kärkkäisen magneettimedia peukuttaa distributismia, oik. korporatismia. Distributismia mukailevaa talouspolitiikkaa alettiin noudattamaan 30-luvulla niin fasistisessa Italiassa kuin kansallissosialistisessa Saksassakin. Lopputuloksena Saksassa koettiin ihmiskunnan merkittävin taloudellinen nousu ja hyvinvoinnin lisääntyminen uskomattoman lyhyessä ajassa. Tämän yksityispankkien kahleista irtautumisen seurauksena kansainvälinen juutalaisyhteisö julisti Saksalle sodan vuonna 1933, mikä lopulta johti myöhemmin toisen maailmansodan syttymiseen. Distributismin kohtalon koki myös englantilaisen insinöörin Clifford Hugh ”C. H.” Douglasin talousteoriat ja kansanluottomalli (Social Credit). Douglasin mallissa tyrmättiin yksityinen pankkitoiminta ja todettiin rahan olevan tuotantoa ohjaava informaation väline eikä pelkkä vaihdonväline. Sysmän Osuuspankki näkyy lopettelevan, tiesi Sysmän tyrnävä blondi kirjastonhoitaja kertoa. Social Credit –mallia muun muassa USA:ssa, Englannissa ja Italiassa kamppanjoineet Douglas ja hänen yhteistyökumppaninsa runoilija ja filosofi Ezra Pound leimattiin sodan jälkeen antisemitisteiksi ja jopa mielenvikaisiksi.
xxx/ellauri208.html on line 455: Kekäs on sit tää Guenon? The guenons (UK: /ɡəˈnɒnz/, US: /ˈɡwɛn.ənz/) are Old World monkeys of the genus Cercopithecus (/ˌsɜːrkəˈpɪθəkəs/). Not all members of this genus have the word "guenon" in their common names; also, because of changes in scientific classification, some monkeys in other genera may have common names that include the word "guenon". Nonetheless, the use of the term guenon for monkeys of this genus is widely accepted. In the English language, the word "guenon" is apparently of French origin. In French, guenon was the common name for all species and individuals, both males and females, from the genus Cercopithecus. In all other monkey and apes species, the French word guenon only designates the females. No ei vaitiskaan, vaan tää:
xxx/ellauri208.html on line 526: Influential German philosopher Jürgen Habermas called for European renewal in an essay published in Germany and France over the weekend, and numerous other prominent European thinkers followed suit.
xxx/ellauri208.html on line 533: No nyt 20v myöhemmin voi Rumsfield olla tyytyväinen, rymsteeraus on ohize. Kiitos Putinismin, koko Eurooppa on nyt länkkäreillä, new improved formula tähtilipun alla.
xxx/ellauri208.html on line 537: In an essay he published in the FAZ in mid-April, Habermas condemned the war in Iraq, saying it violated international law. WTF, have you forgotten the burning twin towers of free trade enterprise, or Saddams mass destruction weaponry? Internecine Hammurabi law yields a clear verdict here: strike back, strike hard, kill'em bastards!
xxx/ellauri208.html on line 539: Habermas identified five attributes he said Europeans share: the neutrality of authority, embodied in the separation of church and state, trust in politics rather than the capitalist market, an ethos of solidarity in the fight for social justice, high esteem for international law and the rights of the individual and support for the organizational and leading role of the state.
xxx/ellauri208.html on line 586: "Beautiful Isle of Somewhere" is a song with words by Jessie Brown Pounds and music by John Sylvester Fearis, written in 1897. The song gained huge popularity when it was used in William McKinley's funeral. It was subsequently a staple at funerals for decades, and there are dozens of recorded versions.
xxx/ellauri208.html on line 597: Oli biologian tunti. Opettaja oli kipeänä. Katsoimme luontodokumenttia mangusteista, mankeloidun rotan näköisistä pikkupedoista. Mangustit kiipesivät päivälevon jälkeen paskanhajuisista koloistaan Serengetillä tai jossain muussa afrikkalaisen viranomaiskorruption perslävessä. Mangustit asettuivat pesäkummulle takajaloilleen, kaulaansa kurkottaen, mietteliäinä, mustin silmänympäryksin, muistuttaen Karhukoplan veljenpoikia, ja tuijottivat tasangolla törmäileviä villieläinlaumoja tiiviinä ryhmänä kuin eloonjäämistaistelun tuomitseva demarikomitea. Pörröiset vauvamangustit huojuivat evoluution keskellä unisina ja paahteen tylsistyttäminä, kurttuisin kulmin, ja lysähtelivät kumoon. Tytöt huokailivat. Ihania, ihan kuin ihmisiä, he kuiskivat luokassa, jonka ikkunoiden eteen oli vedetty pimennysverhot. Ja olivathan mangustit ihania, kun niitä katsoi oikealla tavalla, ihmisestä käsin, kun niiden mittana käytti ihmistä. Minä satuin vilkaisemaan ympärilleni muiden keskellä, edessäni pulpetilla viisisormiset käteni, näin lähellä häämöttävät kasvot, jotka tuijottivat sinertävä ruutua ja kuuntelivat lukijan eläytyvää puhetta. Ajattelin: Ihan kuin mangusteja. Palleani jännittyi. Minua huimasi. En saanut katsetta tarkennettua. Luokan tuttuus katosi, ja ihmisten. Ylle tulvahti pimeä, jota ei valaissut mikään oppivelvollisuus. Pimeä nieli seinien topografiset kartat. Pimeän kosketuksesta styroxinen Unkarin väestöpyramidi mureni ja tuprusi ryhmätyötaulun tähtikarttaan. Ikkunalaudalle lokeroidut Pahtavaaran malminäytteet putosivat paperimassakuun näkymättömälle puolelle Moskovanmereen, tyhjiin pyyhkiytyivät kansantuotteen kasvua osoitta graafit. Nicaragualaisen pihvilihan vientireitit ja uhanalaisen oselotin levinneisyysalue. Suurten jokisuistojen murtovesialueet huuhtoivat mennessään lasikaapin jyrsijät ja formaliiniin säilötyn kyyn ja violettisuonisen lehmänsilmän. Minä istuin sen katoamisen keskellä, hiljaisena, pyörteessä, kahdeksantoistavuotiaana, selitykset kadottaneena, ylettömän todellisuudentunnun vallassa, kun pimeään hävisi kaikki minkä olin uskonut jonain päivänä tietäväni. Jäljellä oli tunteikas olentolauma tuijottamassa sinertävää utua. Huh, ajattelin. Se pyyhki yli väkivalloin. Käteni vapisivat, korvani soivat. Vähitellen pelko lakkasi. Puristin kämmenillä poskiani. Ajattelin, että sen täytyi olla aivojen verenkiertohäiriö. Ajattelin olevani poikkeusyksilö. Jos sille yrittäisi antaa nimen, sen täytyisi olla taitoa olla tietämättä mitään.
xxx/ellauri208.html on line 615: Retired porn actor Randy West oli hölmön näköinen kaveri. On kai se hölmö vieläkin vaikka on jo retardi. Se on Piki Zillesin ikätoveri. In August 1980 he garnered attention when he became the first model to appear in the centerfold of Playgirl magazine with an erection. He was Robert Redford 's body double in a film where a couple's marriage is disrupted by a stranger's offer of a million dollars for the wife to spend the night with him. It stars Robert Redford, Demi Moore, and Woody Harrelson. It received mostly negative reviews, but was a box-office success, grossing nearly $267 million worldwide on a $38 million budget. West has never married or fathered children, which he blames on his career for making it hard for him to form "normal relationships." As of 2013, he spends his time competing in celebrity golf tournaments for charity. Rikullakaan ei ole lapsia. Se nai kyllä kovasti mutta muuta annettavaa ei sillä ole. Tässä episodissa teemoina ovat EAT! ja FUCK!. KILL! on mukana vaan tausta-ajatuxena: ellei tule lasta ei kohta tule enää paskaakaan.
xxx/ellauri208.html on line 638: Toinen Gunnar Björling oli suomenruozalainen postdadaisti Helsingforsista.
xxx/ellauri208.html on line 639: Gunnar Olof Björling, född 31 maj 1887 i Helsingfors, död 11 juli 1960 i Helsingfors, var en finlandssvensk poet. Han var vid sidan av Edith Södergran, Hagar Olsson och Elmer Diktonius en av de ledande gestalterna inom den finlandssvenska litterära modernismen. Björling medarbetade i tidskriften Quosego 1928–1929.
xxx/ellauri208.html on line 642: Fågel badar snart i vattnen, Gunnar Björling. Helsingfors: Akademiska bokhandeln (distr.). 1934.
xxx/ellauri208.html on line 644: Att syndens blåa nagel. Helsingfors: Akademiska bokhandeln (distr.). 1936.
xxx/ellauri208.html on line 655: Enckell, Mikael (1972). Över stumhetens gräns åt stumhetssidan. Helsingfors: Söderström.
xxx/ellauri208.html on line 660: Runoissaan ja aforismeissaan Björling edustaa henkisen valppauden ja jäntevyyden vaatimusta. Vapaarytmisissä, usein lyhyissä runoissaan hän mielellään jättää lauseet kesken tähdentääkseen runon ”avointa” luonnetta. Yksi hänen runoutensa kantavia voimia on eettinen ajattelu. Toinen on länsi-itämaiseen perinteeseen yhtyvä näkemys ilmiöitten ykseydestä elämän tapahtumissa, hetkestä hetkeen. Joskus hänen runonsa jäävät salakieleksi, mikä on antanut hänelle vaikeatajuisen runoilijan maineen. No vittu eihän sen kyhhäyxissä ole riimiä eikä järkeä, no rhyme nor reason.
xxx/ellauri208.html on line 754: Ilse Annika Idström, född 12 november 1947 i Helsingfors, död 20 september 2011 i Helsingfors, var en finlandssvensk författare som skrev på finska.
xxx/ellauri208.html on line 894: Bra råd, men somliga kan bara inte ta emot goda råd. Dom måste fortsätta angsta och skriva fula böcker on livets meningslöshet.
xxx/ellauri208.html on line 1017: Eevan mielestä tonttu Iki-Iäkäs on vertaansa hakeva kusipää. Aatun mielestä se on hieno mies. Jo tästä nähdään kumman sukupuolen Jumalasta on koko ajan kyse. Aatu marisee kun se on köyhtynyt keppikerjäläisexi yxkax. Aatun kurkkukärryt kaatuvat. Vähän uskaltautuu Aatu sättimäänkin Nasse setää kun ei kukaan muu ole kuulolla. Ei pitäs laskea jonkun pahan Nasse-sedän varaan. Hullua että Aatulla on koko aika smokki päällä. Herran mokki ja rakki. Aatu haukkuu Eevan pataluhaxi ja leppyy sitten: Wash some cucumbers for supper. En voi. Mixet voi? Siellä on jo kuuensaan kurkku.
xxx/ellauri208.html on line 1020: Working for a living is the worst curse in the world. Only animals worry about the next meal and wake up to take a crap in the morning. Yes but many men have started like you and owned shops and houses in the end. Living in the lap of luxury. Mattokauppiaiden puheita. If work is a curse and crookery is worse, how´s a man to live? Vaimon selkänahastako? Njoo, muttei paljaalla työllä rikastu, tarvitaan myös crookeryä.
xxx/ellauri208.html on line 1023: According to later Muslim writings, Idris was born in Babylon, a city in pr esent-day Iraq. Before he received the Revelation, he followed the rules revealed to Prophet Seth, the son of Adam. When Idris grew older, God bestowed Prophethood on him. During his lifetime all the people were not yet Muslims. Afterwards, Idris left his hometown of Babylon because a great number of the people committed many sins even after he told them not to do so. Some of his people left with Idris. It was hard for them to leave their home.
xxx/ellauri208.html on line 1025: They asked Prophet Idris: "If we leave Babylon, where will we find a place like it?" Prophet Idris said: "If we immigrate for the sake of Allah, He will provide for us." (By now the West is full of these immigrants.) So the people went with Prophet Idris and they reached the land of Egypt. They saw the Nile River. Idris stood at its bank and mentioned Allah, the Exalted, by saying: "Subhan Allah." For three days of the week, Idris would preach to his people and four days he would devote solely to the worship of God.
xxx/ellauri208.html on line 1027: The commentator Ibn Ishaq narrated that he was the first man to write with a penis and that he was born when Adam still had 308 years of his life to live. In his commentary on the Quranic verses 19:56-57, the commentator Ibn Kathir narrated "During the Night Journey, the Prophet passed by him in fourth heaven. In a hadith, Ibn Abbas asked Ka’b what was meant by the part of the verse which says, ”And We raised him to a high station.” Ka’b explained: Allah revealed to Idris: ‘I would raise for you every day the same amount of the deeds of all Adam’s children’ – perhaps meaning of his time only. So Idris wanted to increase his deeds and devotion. A friend of his from the angels visited and Idris said to him: ‘Allah has revealed to me such and such, so could you please speak to the angel of death, so I could increase my deeds.’ The angel carried him on his wings and went up into the heavens. When they reached the fourth heaven, they met the angel of death who was descending down towards earth. The angel spoke to him about what Idris had spoken to him before. The angel of death said: ‘But where is Idris?’ He replied, ‘He is upon my back.’ The angel of death said: ‘How astonishing! I was sent and told to seize his soul in the fourth heaven. I kept thinking how I could seize it in the fourth heaven when he was on the earth?’ Then he took his soul out of his body, and that is what is meant by the verse: ‘And We raised him to a high station.’"
xxx/ellauri208.html on line 1029: Many Qur´anic commentators, such as al-Tabari and Qadi Baydawi, identified Idris with Enoch. Baizawi said, "Idris was of the posterity of Seth and a forefather of Noah, and his name was Enoch (Ar. Akhnukh)". With this identification, Idris´s father becomes Yarid (يريد), his mother Barkanah, and his wife Aadanah. Idris´s son Methuselah would eventually be the grandfather of Nuh (Noah). Hence Idris is identified as the great-grandfather of Noah.
xxx/ellauri208.html on line 1032: Due to the linguistic dissimilarities of the name "Idris" with the aforementioned figures, several historians have proposed that this Quranic figure is derived from "Andreas", the immortality-achieving cook from the Syriac Alexander romance.
xxx/ellauri208.html on line 1034: The Alexander Romance is an account of the life and exploits of Alexander the Great. Although constructed around a historical core, the romance is largely fictional. It was widely copied and translated, accruing legends and fantastical elements at different stages. The original version was composed in the Greek language before 338 AD, when a Latin translation was made. Several late manuscripts attribute the work to Alexander´s court historian Callisthenes, but the historical person died before Alexander and could not have written a full account of his life. The unknown author is still sometimes known as Pseudo-Callisthenes.
xxx/ellauri208.html on line 1036: Alexander was hungry and told his cook Andreas to prepare a meal. Andreas took water from this spring to wash some salt fish, and at the touch of the water the fish came to life again and slipped away through his fingers. Here, Alexander´s cook, named Andreas, washes dried fish in water from a spring: the fish comes to life. The cook also drinks the water. Envying his immortality, Alexander laments that 'it was not fated for me to drink from the spring of immortality which gives life to what is dead'. The cook is thrown into the sea with a millstone round his neck.
xxx/ellauri208.html on line 1038: Speaking of which, German police believe the convicted paedophile, 45, abducted and killed Madeleine McCann, 3, in Portugal in 2007. Following tip-offs from German police, in April 2021 authorities in Paraguay targeted Christian Manfred Kruse, 59, a German national thought to be behind the sick network. At the same time German cops arrested three other men linked to a paedo ring. They include cook Andreas G, 40, unemployed Fritz Otto K, 64, and Alexander G, 49, who allegedly acted as an administrator and forum moderator for the ring. Boystown was internationally oriented, had chat areas in different languages and served the worldwide exchange of images, documenting the sexual abuse of children. Experts then set about analysing all the computer data, including 5,000 IP addresses, which had exchanged sickening pornographic images and videos of children being abused to around 400,000 members. Idris started prophecying at age 40, and so did Mohammed. Mohammed´s youngest wife was just 9. The Daily Telegraph described the disappearance of Madeleine "the most heavily reported missing-person case in modern history".
xxx/ellauri208.html on line 1057: Tablet I continues with legends about overpopulation and plagues, mentioning Atra-Hasis only at the end. Tablet II begins with more human overpopulation. To reduce this population, Enlil sends famine and drought at formulaic intervals of 1200 years. Accordingly, in this epic, Enlil is depicted as a cruel, capricious god, while Enki is depicted as kind and helpful, perhaps because priests of Enki were writing and copying the story. Enki can be seen to have parallels to Prometheus, in that he is seen as man's benefactor and defies the orders of the other gods when their intentions are malicious towards humans. Tablet II remains mostly damaged, but it ends with Enlil's decision to destroy humankind with a flood, with Enki bound by oath to keep this plan secret.
xxx/ellauri208.html on line 1059: Atra-Hasis boards the boat with his family and animals, then seals the door. The storm and flood begin, and even the gods are afraid. After seven days, the flood ends and Atra-Hasis offers sacrifices to the gods. Enlil is furious with Enki for violating his oath, but Enki denies doing so: "I made sure life was preserved." In conclusion, Enki and Enlil agree on other means for controlling the human population, like global warming.
xxx/ellauri208.html on line 1130: Gebel kertoo muille painineensa isoisän kanssa, sen Alp-Öhin, ja tarranneensa sitä haaroista niin että siltä pääsi Tarzan-huuto. No läppä läppä. Dad knows best. Honour must be defended, injustice crushed with force, all the usual male ape crap. We shall be strong! We shall overcome! We shall wear success suits!
xxx/ellauri208.html on line 1167: Leave women's work to women, they have a well lubricated hole for it.
xxx/ellauri209.html on line 89: You might be wondering that if all wholesalers do is take product from distributors and provide it to retailers, isn't that just an extra unnecessary step? Well, it's extremely important because of the relationship that the wholesalers have with retailers which the distributors don't have, improving and increasing the product's reach and allowing the companies to get more market share, and hence increase their sales. Don't believe me? The wholesale industry globally is worth around $48,478 billion in 2020, which seems massive but is actually a decline from 2019 when the wholesale industry was worth $48,761 billion. I'm sure you'll know that the reason for this decline is the Covid-19 pandemic which has wreaked havoc across the world, and sent most countries across the world into either a recession or a depression. As travel was banned both domestically and especially internationally, the global supply chain was devastated which has led to a contraction in most industries and economies, and wholesalers of course are involved in most industries and hence, have had to face the effect as well.
xxx/ellauri209.html on line 93: Easily topping the list of the 5 biggest companies that don’t pay taxes is Amazon, which is among the largest companies in the world in 2021. As I mentioned earlier, for many years Amazon was not profitable and made huge losses as it made inroads into the e-commerce market and gained a major market share by using extremely low prices as a strategy. This has allowed the company to use the tax losses from those years which are brought forward against any income earned and hence, avoid paid taxes even though they have an income of more than $10 billion.
xxx/ellauri209.html on line 101: The Corn Laws blocked the import of cheap corn, initially by simply forbidding importation below a set price, and later by imposing steep import duties, making it too expensive to import it from abroad, even when food supplies were short. The Corn Laws enhanced the profits and political power associated with land ownership.
xxx/ellauri212.html on line 73: All evidence points to the fact that Gauguin might have been drawn to the Mahu culture of a boy performing feminine duties. Drag queens were prevalent in Tahitian culture one which drew the focus of Gauguin. His children are not the reason to believe that he was heterosexual look at his Polynesian artwork!
xxx/ellauri212.html on line 77: His novels were admired by the author Somerset Maugham. A few years after Lodwick's death, Anthony Burgess wrote: "He is not afraid of rhetoric, grandiloquence; his knowledge of foreign literature is wide; his mastery of the English language matches Evelyn Waugh's." He warned, nevertheless, that because of his early death he was "in danger of being neglected", and indeed D. J. Taylor has written that in the post-war years Lodwick's "doomy romanticism sat queerly alongside the comic realism of a Waterhouse or an Amis: Lodwick's reputation did not survive the 1960s."
xxx/ellauri212.html on line 127: Guanyin, Guan Yin or Kuan Yin (/ˌɡwɑːnˈjɪn/) (traditional Chinese: 觀音; simplified Chinese: 观音; pinyin: Guānyīn) is the Buddhist bodhisattva associated with compassion. She is the East Asian equivalent of Avalokiteśvara (Sanskrit: अवलोकितेश्वर), and has been adopted by other Eastern religions including Chinese folk religion.She was first given the appellation of "goddess of mercy" or the "mercy goddess" by Jesuit missionaries in China. The Chinese name Guanyin is short for Guanshiyin, which means "Perceives the Sounds of the World."
xxx/ellauri212.html on line 161: all the images of corporeal things, or at least (for that is
xxx/ellauri212.html on line 169: also imagines and perceives; for as I remarked before,
xxx/ellauri212.html on line 188: Bukkake is the noun form of the Japanese verb bukkakeru (ぶっ掛ける, to dash or sprinkle water), and means "to dash", "splash", or "heavy splash". The compound verb can be decomposed into a prefix and a verb: butsu (ぶつ) and kakeru (掛ける). Butsu is a prefix derived from the verb "buchi", which literally means "to hit", but the usage of the prefix is a verb-intensifier.
xxx/ellauri212.html on line 192: in Japanese bukkake videos, female performers are frequently dressed as office ladies or in school uniforms, and they are being humiliated, whereas women in Western-style bukkake videos are portrayed as enjoying the scene.
xxx/ellauri212.html on line 196: Japanese bukkake will leave the most dramatic effects on both the performer and the person who was watching. Both parties will both be left satisfied in their own way. The users of a handkerchief are many.
xxx/ellauri212.html on line 198: Era profundamente antisemita y atribuía muchos de los infortunios de este mundo a esta raza reconocidamente antipática, pero al mismo tiempo carente de imaginación.
xxx/ellauri212.html on line 214: Kan ju ej skära rakt ditt skifte, som fordom du skurit;
xxx/ellauri212.html on line 303: Tässä syyteröväskästä viimeisin: in February 2022, around a dozen current and former employees of Dr. Phil alleged that they experienced "verbal abuse in a workplace that fosters fear, intimidation, and racism." Seven current employees also claimed that the show's guests are often manipulated and treated unethically. Attorneys for McGraw and his co-producer, Carla Pennington categorically denied every allegation made.
xxx/ellauri212.html on line 395: Hugh haihtui mielestäni Takeon nakerrellessa mua sielzun täältä, etenkin sieltä. Teenkö väärin ryhtyessäni tähän? Olen 30vee, entistä kiinteämpi, ja tisuni hytkyvät ihanasti kun Takeo panee peppuun lisää vauhtia. Takeo työntyi minuun niin voimallisesti että litistyin tatamiin. Tämä on kohtalon määräämää, ajattelin kun Takeo vonkasi toista varvia. Jälkeenpäin Takeo nukahti välittömästi. Vaginastani valui runkkua kuin särkyneestä ruukusta. Mutta mitä en tekisi isänmaani puolesta. Vuodan vaikka mitä paizi luottamuxellista informaatiota.
xxx/ellauri212.html on line 413: The painter — whose real name was Balthasar Klossowski de Rola and who died in 2001 — has been a controversial figure in the art world for decades. Many of his paintings show highly sexualized depictions of young girls. His 1934 work "The Guitar Lesson" was one of his first to scandalize his peers. When it was displayed along with "Thérèse Dreaming" and other Balthus paintings at a special exhibit in the Met in 2013, a plaque warned readers that the paintings were disturbing in nature.
xxx/ellauri212.html on line 418: "At its 1934 debut in Paris, it was shown for fifteen days, covered, in the gallery’s back room," wrote the art critic Jerry Saltz in 2013. "In 1977, it appeared for a month at Pierre Matisse’s 57th Street gallery. It has never been exhibited again, as if it were some metaphysical equivalent of the cursed videotape in The Ring that kills anyone who views it."
xxx/ellauri212.html on line 422: format=jpeg&auto=webp" />
xxx/ellauri212.html on line 444: Overall, Balthus had an idyllic memory of these early childhood years, which were disrupted when, shortly after the First World War began in 1914, the family were forced to leave Paris in order to avoid deportation due to their German citizenship. They settled in Switzerland, near Geneva. Hyvä että lähti, Aatu olis tehnyt niistä grilliherkkua.
xxx/ellauri215.html on line 96: According to Gonzo Today, however, it's a little less, or about 40 thrusts for the average man to ejaculate. On the higher end of things, over on BodyBuilding.com, 33 percent of men self-reported that it takes them 200 plus thrusts to finish.
xxx/ellauri215.html on line 97: Well, according to Net Doctor, both partners tend to push forward at a rate of approximately once every 0.8 seconds. That means that men on average thrust 48 times per minute. And considering the median time for sex is 5.4 minutes, that means that the average number of thrusts it takes to ejaculate is closer to 260 humps.
xxx/ellauri215.html on line 98: 48 beats is slow for a heart, but the humping tempo more than doubles towards the end of the coitus.
xxx/ellauri215.html on line 129: Roth was always a performer. As a student actor, he played Happy Loman in “Death of a Salesman,” the shepherd in “Oedipus Rex,” and the ragpicker in “The Madwoman of Chaillot.” After reading Thomas Mann’s novella “Mario and the Magician” and getting a chance to lecture in a lit-crit course, Roth decided that he’d become a professor. Maybe he’d write, too.
xxx/ellauri215.html on line 133: Kleinschmidt published a journal article in which he describes the case of a “successful Southern playwright” with an overbearing mother: “His rebellion was sexualized, leading to compulsive masturbation which provided an outlet for a myriad of hostile fantasies. These same masturbatory fantasies he both acted out and channeled into his writing.”
xxx/ellauri215.html on line 137: “A fiction writer’s life is his treasure, his ore, his savings account, his jungle gym,” he wrote. “As long as I am alive, I don’t want somebody else playing on my jungle gym—disturbing my aborted children, quizzing my ex-wife, bugging my present wife, seeking for Judases among my friends, rummaging through yellowing old clippings, quoting in extenso bad reviews I would rather forget, and getting everything slightly wrong.”
xxx/ellauri215.html on line 143: In 1961 Roth visited Bernard Malamud in Oregon. Roth was still in his twenties and had just published his first book of stories, Goodbye, Columbus. Malamud was almost 50 and one of the most famous writers in America. This meeting was immortalised in one of Roth’s greatest books, The Ghost Writer. In this 1979 work, a young writer, Nathan Zuckerman, visits EI Lonoff, a first-generation immigrant modelled on Malamud, who found a new voice for Jewish-American literature. He had found a voice but, more importantly, he had a subject: “life-hunger, life-bargains, and life-terror”—a Jewish experience rooted in the traumas of east Europe and Russia.
xxx/ellauri215.html on line 192: Why is it, asked the teareyed history marm, that us goyim have always hated you mockies so much? Ask them not me says Amy. Well because you guys keep to your own company, are greedy as all hell and think you're better than us rest, though it was you guys who got your brother Christ nailed on The Cross and got $30 for the job.
xxx/ellauri215.html on line 303: Bor: I Kottby, Helsingfors
xxx/ellauri215.html on line 341: Ja mitä ovat ukrainalaiset maxaneet näistä pateista? Eipä muuta kuin spasibo ja blagodarju vas. Maxun aika tulee kun iso paha susi on päihitetty. Silloin pannaan koko Luoteis--Eurooppa juomaan Cokis Zeroa. Ja mikä parasta, Eurooppa ostaa taas enemmän amerikkalaista kaasua kuin ryssiltä. Ja kovemmalla hinnalla. USA:s energiplan är följande: ta upp gasen ur marken så fort som möjligt och sälja till den högstbjudande.
xxx/ellauri215.html on line 348: Merete tycker med någon modernare apologet att religion fortfarande behövs för såna saker som vetenskapen har ingenting att säja om liksom tex döden och kärleken.
xxx/ellauri215.html on line 364: Alexander Stubb who has had direct experience with Putin and Russia, comments on the situation says, "The first argument is that Russia could not help itself. Russia has already been an expansionist and aggressive state. Unlike eg. Greece, Italy, Sweden, Britain, France, Germany and the U.S.A. You have to understand Russia's history to understand where Russia is coming from. ... Russia believes in destiny, there is a certain nostalgia and narrative of it’s expansionist past, which previously made Russia into a great superpower. So the argument that Russia is somehow working to defend itself from Ukraine doesn’t stand up. Russia could not help itself. Its like bulimia. There was absolutely no reason for Russia to attack. Russia just doesn't like capitalist democratic neighbors, just like America does not like communists, and the only one they allow to exist is Finland, which is insignificant. For the rest they think of spheres of interest and power, like the Chinamen."
xxx/ellauri215.html on line 370: That was only a pretext for a way of life he rejects. He rejected it in Chechnya and Syria (where men wear skirts) and he rejects liberal democracy at every turn and he saw Ukraine moving in that direction. And to top it off, Putin yearns for respect and wants to be seen as a great leader although he is shorter than me, in shorts or without. He thought he could do exactly the same thing in Ukraine as he did with Georgia, Chechnya and Crimea. But no, this time is different, we Westerners really want Ukraina."
xxx/ellauri215.html on line 374: This has been put into the UN charters, but more specifically to the Helsinki accords. It is about international law. It is about sovereignty and independence. Sovereignty and independence is what NATO is all about. It is about the agency of a country like Ukraine to decide its own destiny. It is not up to a greater power like Russia or NATO to take that decision for Ukraine. And I say this as a Swedish Finn, next to Russia in Westend, Esbo, which shares a 1,34 km border with the capital. A county that has had to compromise on its basic economic liberal values at different stages in history.
xxx/ellauri215.html on line 378: Ukraine declared what it wanted in the Orange revolution in 2003-2004 with the Maidan demonstrations (never mind the parliament), with the dignity demonstrations, with the creamy arse demonstrations; and, the last thing that Ukraine should do at this stage or should have done in the beginning would have been to give up. Just like the Washington demonstrations proved whom the yankees want for president.
xxx/ellauri215.html on line 384: Countries that were not members could partner with them, like Finland. There was also close partnership with the Russian council in NATO, so there was this cooperation. NATO enlargement took place because Soviet satellites during the cold war wanted to get that extra protection and for fully understandable reason, what with Reagan's plans for Star Wars. But that expansion was not aggressive. NATO has never attacked another country. Iraq, Libya, Sudan etc etc did not involve NATO in the least.
xxx/ellauri215.html on line 386: Its mere existence has been a guarantee for peace. Now Putin has used NATO expansion as an excuse. But remember, he attacked Georgia after Gruzia started it and created the frozen conflict, only a few months after the NATO summit in Bucharest in 2008. That too had nothing to do with NATO. It had much more to do with an expansionist Russia and Putin who wanted to create their own spheres of interest and cause insecurity around his neighborhood. As if one big Western sphere of interest would not be enough globally.
xxx/ellauri215.html on line 392: The Realism part is that if things did happen as it did in Georgia, Crimea and now Ukraine, you need security and that's where NATO comes into play when it comes to security. There was also an attempt to accommodate Russia into the WTO into G8. But it wasn't possible. Why? Because Russia unfortunately was too poor, and under current leadership is another imperialist and expansionist power. We can accommodate just one at one time. This war is not the fault of the US. It is not the fault of the EU. It is not the fault of Ukraine. Its not my fault, or Westend's for that matter. There is only 1 person and 1 country that can be blamed for this attack no matter what kind of theoretical framework you put around it and that is Putin and Russia."
xxx/ellauri215.html on line 396: And when I try to describe a reality that simply does not exist, it can lead to false assumptions that can lead to false conclusions which can lead to the loss of life and summerhouse. I say this as someone who has been in the war and have been on the battle field meditating the peace. The real reason for Putin's attack is threefold (three points only, phew!)
xxx/ellauri215.html on line 415: Amina was born in the middle of the sixteenth century CE to King Nikatau, the 22nd ruler of Zazzau, and Queen Bakwa Turunku (r. 1536–c. 1566). She had a younger sister named Zaria for whom the modern city of Zaria (Kaduna State) was renamed by the British in the early twentieth century. According to oral legends collected by anthropologist David E. Jones, Amina grew up in her grandfather's court and was favored by him. He carried her around court and instructed her carefully in political and military matters.
xxx/ellauri215.html on line 417: At age sixteen, Amina was named Magajiya (heir apparent), and was given forty female slaves (kuyanga). From an early age, Amina had a number of suitors attempt to marry her. Attempts to gain her hand included "a daily offer of ten slaves" from Makama and "fifty male slaves and fifty female slaves as well as fifty bags of white and blue cloth" from the Sarkin Kano.
xxx/ellauri215.html on line 419: After the death of her parents in or around 1566, Amina's brother became king of Zazzau. At this point, Amina had distinguished herself as a "leading warrior in her brother's cavalry" and gained notoriety for her military skills. She is still celebrated today in traditional Hausa praise songs as "Amina daughter of Nikatau, a woman as capable as a man that was able to lead men to war."
xxx/ellauri215.html on line 421: After the suspicious death of her brother Karami in 1576, Amina ascended to the position of queen. Zazzau was one of the original seven Hausa States (Hausa Bakwai), the others being Daura, Kano, Gobir, Katsina, Rano, and Garun Gabas. Before Amina assumed the throne, Zazzau was one of the largest of these states. It was also the primary source of slaves that would be sold at the slave markets of Kano and Katsina by Arab merchants.
xxx/ellauri215.html on line 423: Only three months after being crowned queen, Amina waged a 34-year campaign against her neighbors, to expand Zazzau territory. Her army, consisting of 20,000 foot soldiers and 1,000 cavalry troops, was well trained and fearsome. In fact, one of her first announcements to her people was a call for them to "resharpen their weapons." Zhenshchiny berite vintovki. She conquered large tracts of land as far as Kwararafa and Nupe.
xxx/ellauri215.html on line 425: Legends cited by Sidney John Hogben say that she took a new lover in every town she went through, each of whom was said to meet the same unfortunate fate in the morning: "her brief bridegroom was beheaded so that none should live to tell the tale." Under Amina, Zazzau controlled more territory than ever before. To mark and protect her new lands, Amina had her cities surrounded by earthen walls. These walls became commonplace across the nation until the British conquest of Zazzau in 1904, and many of them survive today, known as ganuwar Amina (Amina's walls)
xxx/ellauri215.html on line 448: “The times for conjugal duty prescribed in the are: for men of independent means, every day; for laborers, twice a week; for donkey drivers, once a week; for camel drivers, once in thirty days; for sailors, once in six months.”
xxx/ellauri215.html on line 451: “A man is forbidden to compel his wife to have marital relations…Rabbi Joshua ben Levi similarly stated: Whosoever compels his wife to have marital relations will have unworthy children.”
xxx/ellauri215.html on line 460: “There must be close bodily contact during sex. This means that a husband must not treat his wife in the manner of the Persians, who perform their marital duties in their clothes. This provides support for the ruling of Rav Huna who ruled that a husband who says, ‘I will not perform my marital duties unless she wears her clothes and I mine,’ must divorce her and give her also her settlement [the monetary settlement agreed to in the marriage contract].”
xxx/ellauri215.html on line 466: “Rav Hisda ruled: A man is forbidden to perform his marital duty in the daytime, for it is said, ‘And thou shalt love thy neighbor as thyself’ (Leviticus 19:18). But what is the proof? Abaye replied: He might observe something repulsive in her, and she would thereby become loathsome to him.”
xxx/ellauri215.html on line 476: "The orgasm gap has implications for women’s pleasure, empowerment, sexual satisfaction and general well-being,” said Wetzel, who advocates for orgasm equality to her social media followers (6M to date, same number as holocaust victims. 100K kazojista tykkäsi, se on aika pieni prosentti, 1/60.).
xxx/ellauri215.html on line 479: But Rahab, you must realize that female orgasm is not indispensable for conception, while cum pretty much is (except for pre-cum, but that's so close to coming as makes no difference). Female orgasm is there just as a spark to make it easier for men to get their 5 strokes in. Once the sperm packet is in place, female orgasm may help the little tadpoles to find their way to the jackpot a little faster, but it works tolerably well without.
xxx/ellauri215.html on line 480: Sexual taboos and abstinence, and romance which is their consequence, is much more efficient in expediting one-shot pregnancies than demanding ladies whining for longer pumping sessions.
xxx/ellauri215.html on line 482: These findings suggest that orgasm inequality likely worsens rather than improves within a relationship when women climax less often than their male partner and then place less importance this kind of sexual pleasure. The Rutgers authors said it's important to increase women's expectations for and entitlement to orgasm during sex with men in order to break this cycle.
xxx/ellauri215.html on line 485: Lesbian sex is a safer bet if the goal is female satisfaction, as the partner is not out just to get their own 5 strokes in. It takes just 4 minutes to come if you know what you're doing, like DIY. But Darwinian chances for procreation hit an all time low in this scenario.
xxx/ellauri215.html on line 495: Wetzel seems to be a pet form (affectionate variant) of Wenzel.This unusual surname was developed from the German (male) personal name 'Wenzel', a diminutive form of the German given name 'Wenze', with the diminutive suffix '-el'. The origin of the personal name is Czechoslovakian, 'Wenze' being a borrowed form of the Old Czech personal name 'Veceslav', in modern Czech 'Vaclav', which in its Anglicized form is 'Wenceslas'. The name is composed of the elements 'vece', greater, and 'slav', glory, and was borne by a 10th Century duke of bohemia who fought against a revival of paganism in this territory, and after his death became patron saint of Bohemia.
xxx/ellauri215.html on line 496: LOS ANGELES — They are the forgotten people of Los Angeles — 1,457 people, to be exact. Old, poor, homeless, babies born premature and abandoned.
xxx/ellauri215.html on line 497: They may have died alone, but they were buried together, in a mass grave, and were honored together this week in an interfaith ceremony that has been an annual ritual in Los Angeles for more than a century.
xxx/ellauri215.html on line 499: On a chilly Wednesday morning, on a green hillside in Boyle Heights and just as the country was paying tribute to a former president, George Bush, Los Angeles County honored what it calls its “unclaimed dead.”
xxx/ellauri215.html on line 504: The county does not have to do this, but the tradition, which dates back to 1896, has become a sacred event for the many county workers — coroners, researchers — whose job it is to investigate how people die in Los Angeles. Their work is a long process of figuring out who these people were, and if there are loved ones looking for them. Nearly all of the forgotten Angelenos honored this year died in 2015, and in most cases a relative was found but for whatever reason — financial hardship, estrangement — they did not want to claim the remains.
xxx/ellauri215.html on line 508: I'm not asking for less penetrating sex, for penetrating sex is really important. Important for what? For reproduction yes, but you are hardly into that. More penetrating, you perhaps meant to say. Tärppä tepastele ympäri ja heiluttelee käsiä, mutta pysyttelee juuri ja juuri punaisella täplällä. Kukaan ei uskaltanut istua kazomossa eturivissä.
xxx/ellauri218.html on line 102: The Gulf War was an armed campaign waged by a United States-led coalition of 35 countries against Iraq in response to the Iraqi invasion and annexation of Kuwait. Confused? The United States won Gulf War 1 in 1991 by limiting its objective to "liberating Kuwait", that is, stopping the assault before invading Iraq.
xxx/ellauri218.html on line 114: “We’re still stuck in this view that war is like the Super Bowl: We meet on the field, both sides have uniforms, we score points, someone wins, and when the game ends you go home,”
xxx/ellauri218.html on line 119: The United States started Gulf War Number 2 on March 26, 2003. The highest US officials had assured a nervous public at home and abroad that their "surgical operation" would have US troops in Baghdad in a week. Because Iraqis hated Saddam with the same or more venom than George W. Bush, they would throw out the welcome mat for their US, British and Aussie liberators.
xxx/ellauri218.html on line 123: So, the government which was supposed to fall didn’t. As a result, Iraq’s little boys and girls and men and women of all ages didn’t shower kisses on US troops as they freed successive cities and finally Baghdad. During this piece of cake triumph, the "coalition forces" might lose a few troops to accidents and friendly fire like in Grenada, Bosnia and even Afghanistan, but the Iraqis wouldn’t really fight. Thus, we would not have a serious casualty count on our side and attribute a limited number of Iraqi civilian deaths to the cause of freedom itself. The United States would show off the tens of thousands of cowardly Iraqi POWs who surrendered without firing a shot.
xxx/ellauri218.html on line 125: Bush and Rumsfeld obviously believed in this Gulf War 2 scenario. They sneered at the nay-saying generals who demanded more troops and reinforcements to besiege Baghdad. Rummy felt certain that air strikes, with high tech bombs and guided missiles, would more than suffice. They knew, from their studies of selected books and articles written by their ideological neo-con mentors that the Iraqis would surrender rather than fight after US explosives showed them our power; so why the need for all those troops! The brilliant advisers, Deputy Defense Secretary Paul Wolfowitz and Richard Perle, recently resigned as Defense Advisory Board Chief, and other intellectuals had spun a convincing tale, one that included the oft-referenced domino theory. They convinced the lesser IQs like Rummy who in turn convinced the even more intellectually challenged president.
xxx/ellauri218.html on line 142: Donnie Ray Moore (February 13, 1954 – July 18, 1989) was an American relief pitcher in Major League Baseball (MLB) who played for the Chicago Cubs (1975, 1977–79), St. Louis Cardinals (1980), Milwaukee Brewers (1981), Atlanta Braves (1982–84) and California Angels (1985–88). Moore is best remembered for the home run he gave up to Dave Henderson while pitching for the California Angels in Game 5 of the 1986 American League Championship Series. With only one more strike needed to clinch the team's first-ever pennant, he allowed the Boston Red Sox to come back and eventually win the game. Boston then won Games 6 and 7 to take the series. Shortly after his professional career ended, he shot his wife three times in a dispute, failed to finish her and then committed suicide. Kylmä olen sitten huono. En osu edes omaan päähäni. Kierot palefacet puhuvat tyhmän Simson-nekrun ympäri. Hyvässä sovussa lähdetään ottelusta autolle.
xxx/ellauri218.html on line 150: Ralph was the inspiration for the animated character Fred Flintstone. Alice (née Alice Gibson), played in the first nine skits from 1951 to January 1952 by Pert Kelton, and by Audrey Meadows for all remaining episodes, is Ralph's patient but sharp-tongued wife of 14 years. She often finds herself bearing the brunt of Ralph's tantrums and demands, which she returns with biting sarcasm. She is levelheaded, in contrast to Ralph's pattern of inventing various schemes to enhance his wealth or his pride. She sees his schemes' unworkability, but he becomes angry and ignores her advice (and by the end of the episode, her misgivings almost always prove correct). She has grown accustomed to his empty threats—such as "One of these days, POW!!! Right in the kisser!", "BANG, ZOOM!" or "You're going to the Moon!"— to which she usually replies, "Ahhh, shaddap!" Alice runs the finances of the Kramden household, and Ralph frequently has to beg her for money to pay for his lodge dues or crazy schemes. Alice studied to be a secretary before her marriage and works briefly in that capacity when Ralph is laid off. Wilma Flintstone is based on Alice Kramden.
xxx/ellauri218.html on line 166: Fred's buddy Ed was the inspiration for Barney Rubble in The Flintstones, and for Yogi Bear (in terms of design, clothing, and mannerisms). Ed on lättähattu hampuusi.
xxx/ellauri218.html on line 168: Thelma "Trixie" Norton, played most famously by Joyce Randolph; Ed's wife and Alice's best friend. She did not appear in every episode and had a less developed character, though she is shown to be somewhat bossy toward her husband. Trixie is the inspiration for Betty Rubble in The Flintstones.
xxx/ellauri218.html on line 220: After her husband’s murderer escapes justice, Sarah "Sunny" Harper (Fluegel) witnesses the work of a spree killer (Drago) who shoots people on the freeway and later quotes Bible passages to a local radio station’s psychiatrist disc jockey (Belcher). Police are unwilling to listen to Sunny, but a former cop named Frank Quinn (Russo) agrees to protect her, and later the two join forces to find the deranged freeway killer before he strikes again.
xxx/ellauri218.html on line 232: Initially, the land where the landfill was located was a salt marsh in which there were tidal wetlands, forests, and freshwater wetlands. The subsoil was made up of clay, with sand and silt as the top layer of soil. The tidal marsh, which helped to clean and oxygenate the water that passed through it, was destroyed by the dump. The fauna were largely replaced by herring gulls. The native plant species were driven out by the common reed, a grass which grows abundantly in disturbed areas and can tolerate both fresh and brackish water. The stagnant, deoxygenated water was also less attractive to waterfowl, and their population decreased. Samuel Kearing, who had served as sanitation commissioner under Mayor John V. Lindsay, remembered in 1970 his first visit to the Fresh Kills project:
xxx/ellauri218.html on line 234: It had a certain nightmare quality. ... I can still recall looking down on the operation from a control tower and thinking that Fresh Kills, like Jamaica Bay, had for thousands of years been a magnificent, teeming, literally life-enhancing tidal marsh. And in just twenty-five years, it was gone, buried under millions of tons of New York City's refuse.
xxx/ellauri218.html on line 236: Other animals were also a problem. Feral dog packs roamed the dump and were a hazard to employees. Rats also posed a problem. Attempts to suppress the New York population with poison failed. The area was declared a wild bird sanctuary, and some hawks, falcons, and owls were brought in. The area became a popular spot for birdwatching. Because of the predatory birds, rat sightings, especially during the day, dropped dramatically.
xxx/ellauri218.html on line 238: From 1987 through 1988, in an environmental disaster known as the syringe tide, significant amounts of medical waste from the Fresh Kills landfill, including hypodermic syringes and raw garbage, washed up onto beaches on the Jersey Shore, in New York City, and on Long Island. This event forced the closing of beaches on the Atlantic coast.
xxx/ellauri218.html on line 242: The landfill site was finally closed on March 22, 2001, though it was temporarily reopened soon after for the September 11, 2001 attacks on the World Trade Center in Manhattan (see below). The garbage once destined for Fresh Kills was shipped to landfills in other states, primarily in Pennsylvania, but also in Virginia and Ohio. Some garbage was also sent to New Jersey for incineration.
xxx/ellauri218.html on line 244: After the September 11, 2001 attacks, Fresh Kills was temporarily re-opened to be used as a sorting ground for roughly one-third of the rubble from Ground Zero. More than 1,600 personal effects were retrieved during this time. About 1.6 million tons of material obtained from Ground Zero was taken to the landfill for sorting.
xxx/ellauri218.html on line 246: Thousands of detectives and forensic evidence specialists worked for over 1.7 million hours at Fresh Kills Landfill to try to recover remnants of the people killed in the attacks. A final count of 4,257 human remains was retrieved, but only 300 people could be reconstructed from these remains. A memorial was built in 2011, which also honors those whose identities were not able to be determined from the debris. The remaining waste was buried in a 40-acre (160,000 m2) portion of the landfill; it is highly likely that this debris still contains fragmentary human remains like condoms, false teeth and pacemakers.
xxx/ellauri218.html on line 320: My wife helped remove his fillings as a dental assistant in the Lancaster-Palmdale area of California around 1971. He scheduled his appointments so no one other than his entourage would be in waiting room with him.
xxx/ellauri218.html on line 326: Fischer: Yes this is all wonderful news, it is time that the fucking Jews get their heads kicked in. It's time to finish off the US once and for all. ...Everybody knows how you ... how you..uh
xxx/ellauri218.html on line 330: Fischer: Yes, I applaud the act. Look nobody gets.. no one.. that the US and Israel have been slaughtering the Palestinians for years. Robbing and slaughtering for years and treating everyone like shit. Now it is coming back at the US. Fuck the US, I wanna see the US wake up..
xxx/ellauri218.html on line 332: Fischer: I was really for the generals, you know. but in the end the president of the so-called democracy won. But I'm hoping for some kind of a Seven Days In May scenario in the lakes of Ontario, where the country will be taken over by the military, all the civil guards, to close down all the synagogues, arrest all the Jews, execute hundreds of thousand of Jewish ringleaders, and ,you know, apologize to the Arabs for the killing, .. for all the Jews over there of that bandit state, you know Israel. I'm hoping for a totally new world.
xxx/ellauri218.html on line 336: Fischer: Yeah. Nobody here gives a shit about the Japanese. How many hundreds of thousand people did the US kill with the atom bombs , justifying it with the most ridiculous excuse that it saved millions American soldiers, when Japan would gonna surrender in a few weeks or month or so anyway. Right? The United State is based on lies, is based on theft. Look what I have done for the US. Nobody has single handily done more for the US them me, I really believe in this. When I won the World Championship in 1972, the United States had an image of ,you know, a football country, baseball country, but nobody thought of it as an intellectual country. I turned all that around single handily, right? But I was useful then because it was the cold war, right? But now I'm not useful anymore, you see, the cold war is over and now they want to wipe me out, get everything I have, put me into prison.
xxx/ellauri218.html on line 338: You have to go back to the root of history of the country, look at the history of the country. Get something for nothing. Take and kill. Rob the country, they don't come in a civilized manner and say we like to marry your women, and so on. No, they take your land and they kill you off. That's the history of the US. Why did the white man not come to America, like in a civilized manner, preaching freedom of religion, say we like to come here. We like to assimilate, we like to marry your women. But no, we take your land and kill you off , right? Bring over slaves from Africa. That's the history of the United States. A despicable country, you know. Even as a boy I never had the slightest interest in the history of the US, I knew their was something rotten in Denmark.
xxx/ellauri218.html on line 341: The US just will not do what they have to do. The US has to say we're sorry, our whole foreign policy has been wrong for the last several hundred years, we are going to pull back all our troops from all over the world, we are not going stop support Israel and so on. But they only will say that this cowardly act will be punished.
xxx/ellauri218.html on line 344: Democracy is just a load of bullshit, it is just a cover for the criminal nature of the United States of America. But I'm hoping for the Seven Days In May scenario, where sane people will take over the US, military people. They will imprison the Jews, they will execute several hundred thousand of them, at least. And they will bring home all the troops to the US. And ultimately the white man should leave the US, the black man should go back to Africa, the white back to Europe, and the country should be returned to the American Indians who lived there for, who knows how many, ten of thousands of years. They kept the land crystal clean. It was a beautiful country when the white man came. This is the future I would like to see for the so-called United States.
xxx/ellauri218.html on line 351: By the traditional definition of Judaism, everyone who has a Jewish mother is automatically Jewish. Which is all fine and well.But should the traditional definition apply in the case of Bobby Fischer? Once a brilliant chess champion, a transcendent genius, he descended into lunacy, claiming the Holocaust never happened, vindicating September 11 attacks, and denouncing his Jewish roots, even writing to the Encyclopedia Judaica asking for his name to be taken out.
xxx/ellauri218.html on line 359: format&fit=max&s=efb6e20d6212e44e0ebbaa31a60925f0" width="30%" />
xxx/ellauri218.html on line 366: The exhumation reportedly took place in the presence of a doctor, a priest and the local sheriff, Ólafur Helgi Kjartansson. Fischer was reburied after DNA samples were taken, at least according to Kjartansson. I bet they just left it lying there for the seagulls. Fischer died in Iceland in 2008, aged 64. He left no will and legal wrangling over his estate continues. This article is over 12 years old. The girl is over 21 years old by now.
xxx/ellauri218.html on line 391: For according to Spassky himself, the rumors that his mother was Jewish were not true. And what's even worse, Spassky recently signed an antisemitic petition that called Judaism "inhumane", said its followers "committed ritual murders", and asked for an expulsion of Jewish organizations from Russia. Proving that even geniuses can be idiots.
xxx/ellauri218.html on line 393: Ashkenaz (Hebrew: אַשְׁכְּנָז ʾAškənāz) in the Hebrew Bible is one of the descendants of Noah. Ashkenaz is the first son of Gomer, and a Japhetic patriarch in the Table of Nations. In rabbinic literature, the kingdom of Ashkenaz was first associated with the Scythian region, then later with the Slavic territories, and, from the 11th century on, in a manner similar to Tzarfat or Sefarad. Tzarfat (Hebrew: צרפת) is a Biblical placename that may refer to Sarepta in Lebanon. In later times, it came to be identified with France. It is still the name of France in Modern Hebrew, and is analogous to Sefarad, and Ashkenaz. Sepharad (/ˈsɛfəræd/ or /səˈfɛərəd/; Hebrew: סְפָרַד Səpāraḏ; also Sefarad, Sephared, Sfard) is the Hebrew name for Spain. A place called Sepharad, probably referring to Sardis in Lydia ('Sfard' in Lydian), in the Book of Obadiah (Obadiah 1:20, 6th century BC) of the Hebrew Bible. The name was later applied to Spain and is analogous to Tzarfat or Ashkenaz.
xxx/ellauri218.html on line 408: The northeast blackout of 1965 was a significant disruption in the supply of electricity on Tuesday, November 9, 1965, affecting parts of Ontario in Canada and Connecticut, Delaware, Maryland, Massachusetts, New Hampshire, New Jersey, New York, Pennsylvania, Rhode Island, and Vermont in the United States. In contrast to the wave of looting and other incidents that took place during the 1977 New York City blackout, only five reports of looting were made in New York City after the 1965 blackout. It was said to be the lowest amount of crime on any night in the city's history since records were first kept. Perhaps thanks to that more than 800,000 looters got trapped in the subway. The blackout that hit New York on July 13, 1977 was to many a metaphor for the gloom that had already settled on the city. An economic decline, coupled with rising crime rates and the panic-provoking (and paranoia-inducing) Son of Sam murders, had combined to make the late 1970s New York’s Dark Ages.
xxx/ellauri218.html on line 410: As it happened, en ollut paikalla, 1977 kesällä olin Sekun kanssa Eirassa enimmäxeen vällykäärmeenä. Lightning struck, and the city went dark for real. By the time the power came back, 25 hours later, arsonists had set more than 1,000 fires and looters had ransacked 1,600 stores, per the New York Times. Opportunistic thieves grabbed whatever they could get their hands on, from luxury cars to sink stoppers and clothespins, according to the New York Post. The sweltering streets became a battleground, where, per the Post, “even the looters were being mugged.”
xxx/ellauri218.html on line 439: Fifty years ago, seven thousand sanitation workers, members of Teamsters Local 831, flooded City Hall Park on Feb. 2, 1968, demanding higher wages and benefits. That crowd was 70 percent of the entire sanitation workforce.
xxx/ellauri218.html on line 443: The importance of the strike was underlined by a flier handed out by Local 831, which pointed out the life expectancy of a sanitation worker was 54 years compared to 67 for the entire U.S. population. Even today, according to the Federal Bureau of Labor Statistics, “refuse and recyclable material collectors” consistently have one of the highest rates of on-the-job fatalities. Seventeen NYC sanitation workers were killed on the job between 2000 and 2014.
xxx/ellauri218.html on line 445: The workers’ decision to strike was about far more than money. One sanitation worker, a shop steward, said it all at a standing-room-only union meeting two days before the vote: “We may handle garbage but we’re not garbage.”
xxx/ellauri218.html on line 447: WW wrote: “There are 10,000 sanitation workers in New York City. They are asking for a $12 a week raise in pay. The total cost to the city would be about $6 million a year. … Last fall a little group of bankers convinced the city it needed ‘better subways’ and got a referendum passed to spend $2.5 billion for these allegedly better means of transport. This clique of bankers will supply the $2.5 billion of other people’s money for a price. They will rake off $125 million in tax-free interest each year for themselves and the city will pay it. That’s 21 times the $6 million the sanitation workers are asking for. And these bankers would never have to lift a garbage pail!”
xxx/ellauri218.html on line 449: The 1968 strike continued for nine days until Feb. 10, despite the media demonization of the union. The New York Times wrote on Feb. 9: “The runaway strike by the city’s unionized garbage collectors is the latest miscarriage of civil service unionism that relies on the illegal application of force to club the community into extortionate wage settlements. … Mayor Lindsay has taken the right and necessary course in moving for an injunction under the state’s new Taylor Law. The city cannot surrender to such tyrannical abuse of union power.”
xxx/ellauri218.html on line 458: But Rockefeller was just pretending to shed tears for the Ludlow martyrs. Three years later in 1971, Rockefeller would massacre another group of striking workers, the Attica prisoners.
xxx/ellauri218.html on line 459: A Workers World editorial named his real reason for sparing the sanitation workers: “Rockefeller refused to call the National Guard … because he was afraid to do so.” He had revealed his fear of labor’s strength in a Feb. 9 statement: “There are real risks as far as the stability and structure of organized labor and organized community are concerned.”
xxx/ellauri218.html on line 461: When the strike was finally settled, the union won a wage increase above the city’s offer: double-time pay for Sunday work and a 2.5 percent increase in the city’s contribution to their pension funds. Most of all, this was a victory for dignity and respect for the sanitation workers and for labor solidarity.
xxx/ellauri218.html on line 467: On Feb. 1, two African-American sanitation workers, Echol Cole and Robert Walker, had been crushed to death in one of the city’s outdated trucks. Memphis had no facilities for Black workers to wash up, change clothes or get out of the rain. Cole and Walker were sheltering from the rain inside the truck’s barrel when the compacting mechanism malfunctioned. The truck hadn’t been repaired because the city wouldn’t spend money for safety for these workers.
xxx/ellauri218.html on line 472: Jesse Epps, a veteran labor organizer involved in the Memphis strike, commented on the Memphis-New York connection. Epps, who was with Dr. King when he was killed on April 4, spoke to a 2008 New York City sanitation workers’ meeting. The workers were celebrating being the only NYC uniformed workers’ union to negotiate and win a Martin Luther King birthday holiday in their contract.
xxx/ellauri218.html on line 475:
Lessons for today
xxx/ellauri218.html on line 483: Today, in the face of these attacks, the 1968 NYC sanitation workers’ strike continues to be a spark for labor unity and class struggle.
xxx/ellauri218.html on line 508: forums/2017/07/08/204034/s1200_Jayne_Mansfield_1.jpg" height="200px" />
xxx/ellauri218.html on line 515: He was introduced to a little black chorus girl. The girl had written a song for Little Richard to record so she could pay the treatment for her ailing aunt Mary. The song, actually a few lines on a piece of paper, went like this:
xxx/ellauri218.html on line 517: Well, long tall Sally, she's built for speed
xxx/ellauri224.html on line 128: But former Democratic mayor of New York City Ed Koch, who had endorsed President Bush for re-election, called the film propaganda. Notwithstanding the film's influence and commercial success, George W. Bush was re-elected in 2004.
xxx/ellauri224.html on line 149: After Jay Wurstin dies prematurely, he is buried in the cemetery plot originally reserved for Amy’s father, who had sold it to him years earlier. Now Amy wants to remove Jay’s body to the burial plot of his own family so that her father, who is still alive at an advanced age, can eventually be buried there, mikä on hyvin juutalainen juttu. In a limousine provided by Adletsky, Amy and Trellman disinter and rebury the body. Moved by this scene of cell death and urban renewal, Trellman confesses to Amy that he has always loved her, that he has what he terms an “actual affinity” for her (hence the title of the story). He then asks her to marry him. Teinityttönä Amy oli ollut hoikka hempeä olento. Nyt hiän oli vankka kuin tiilestä tehty paskahuusi. Hänen ainoa aarteensa oli tää Salen tolvana. Veistäisin paremman miehen puupalikasta. Samaa voisin sanoa eräistä Helmin poikaystävistä, mutten sano, koska Seija on kieltänyt. Tyydyn veistämään puupalikasta naishahmoja.
xxx/ellauri224.html on line 176: Ellisin ensimmäinen avioliitto Edith Leesin kanssa oli vaikea vaimon homoseksuaalisuuden takia. Ellis was among the pioneering investigators of psychedelic drugs and the author of one of the first written reports to the public about an experience with mescaline, which he conducted on himself in 1896. Jönsy kehui ottaneensa meskaliinia Kaliforniassa jollain highschool teiniretkellä.
xxx/ellauri224.html on line 180: According to Ellis in My Life, his friends were much amused at his being considered an expert on sex. Some knew that he reportedly suffered from impotence until the age of 60. He then discovered that he could become aroused by the sight of a woman urinating. Ellis named this "undienism". After his wife died, Ellis formed a relationship with a French woman, Françoise Lafitte. Nuuskutteli sitten fittenhajua Francoisen undieista.
xxx/ellauri224.html on line 182: Ellis favoured feminism from a eugenic perspective, feeling that the enhanced social, economic, and sexual choices that feminism provided for women would result in women choosing partners who were more eugenically sound. In his view, intelligent women would not choose, nor be forced to marry and procreate with feeble-minded men.
xxx/ellauri224.html on line 184: The superficially sympathetic man flings a coin to the beggar; the more deeply sympathetic man builds an almshouse for him so he need no longer beg; but perhaps the most radically sympathetic of all is the man who arranges that the beggar shall not be born.
xxx/ellauri224.html on line 337:
xxx/ellauri224.html on line 341: What was this book even about??? The "narrator" kept jumping around with what he was talking about, quite a few times I had no idea who was speaking, and what was the point of all the billionaires? They had absolutely nothing to do with the story! It took 104 pages of confusing and pointless narrative for the guy to tell the girl (after 40 years of knowing her, no less) that he wanted to be with her. This might have been one of the most anti-climactic love stories I have ever read. The secondary characters seemed completely irrelevant to the plotline and it appeared that their only function was to take up printable space. The story was unimaginative, lacking in depth, and devoid of anything memorable. The only reason I bothered to finish it was to get one step closer to finishing my goodreads reading challenge, else I would have ditched it at page 20.
xxx/ellauri224.html on line 345: Ok, I tried. This novella is only about 100 pages long, but I got 10 pages in and I'm just not in any way interested. He's not Chinese, but he sort of looks like he's Chinese, so he goes to China for five years, but returns to Chicago to be near a woman he hasn't seen in 15 years because he's never been able to stop thinking about her, but then he's told he looks like he's Japanese, and gosh that's true! so he cuts his hair to look more Japanese, and he goes to a dinner party with rich people, then runs into the woman he's been pining over for 15 years and doesn't recognize her, and I just couldn't go any further. Another one off my shelf!
xxx/ellauri224.html on line 347:
Kathy dropped it like a duck-formed nail brush:
xxx/ellauri224.html on line 357: "The last temptation is the greatest treason / To do the right thing for the wrong reason."
xxx/ellauri224.html on line 361: Eliot – arguably the greatest poetry in English in the 20th century – was so worried that he might be pursuing religious and literary sainthood for his own ego rather than to the greater glory of god, that he forgot ever to consider whether it was even possible or desirable to pursue sainthood at the expense of ordinary kindness and common decency. Throughout his life – and it was a long one, full of great work – he left a trail of human wreckage and hurtful speech. Any account of that work and of the ideas embedded in it has to keep track of the harm he did, not in a spirit of cheap point-scoring, but as an awful warning. Those of us who try to pursue both an ethical life and a creative one find that it is never easy, that it is always needful that we weigh one good against another.
xxx/ellauri224.html on line 365: Eliot was in love three times (not counting the catamites), and each of those loves became events in his artistic and spiritual lives – and two of the women involved were massively the worse for it. Vivien Eliot was a difficult woman, yet Eliot – who had connived at her affair with Bertrand Russell – treated her, with the agreement of his spiritual advisers, with a coldness that helped break her spirit, perhaps her mind. Emily Hale was the woman he deserted for Vivien; she spent her life at his encouragement waiting for Vivien to die, and it was in her presence that he had some of his deepest moments of spiritual intensity – yet she was eventually dismissed from his life with equal coldness. They were both central to his greatest works: Vivien to The Waste Land and Emily to much of The Four Quartets.
xxx/ellauri224.html on line 367: Two of his closest friends, Mary Trevelyan and John Hayward, were also in due course sent into outer darkness. We are told to forgive our enemies; Eliot could not even forgive those who loved him. In all those cases, Eliot was aware of the harm done, and may even have taken responsibility for it in his heart; what he never did was question the human cost to others of the life he pursued in his quest for genius and sainthood. He would not face the possibility that any God who asked such things of him was not worth his worship.
xxx/ellauri224.html on line 444: There important historical antecedents that may help us figure out the true reasons of the charming beauty of Ukranian women. Ukraine is a very special country which is located nearly in the centre of Europe. Therefore, it has always been the point of intersection between different cultures and nations. It has been largely affected by both, the West and the East. The trade routes that were used by the ancient and middle ages merchants ran through the territory of the modern-day Ukraine. Thus, nations such as the Nordic Vikings and Southern Greeks met each other en route to their destinations towns and ports. They made their way through Ukraine. Eastern tribes of the Pechenegs, Kipchaks and even Mongols have all contributed to the modern beauty of the Ukranian women. Afterwards, it was largely affected by Russia which also has very beautiful women. During the past century, lots of European nations managed to leave their scumbags in the Ukraine. So, this is the historical background which helps us realise that the current beauty of the Ukranian women is attributed to the mixture of very different nations from two different parts of the world.
xxx/ellauri224.html on line 450: Brilliant Facts About Ukranian Wives in 2022. Ukranian mail order brides have always been popular amongst men from foreign lands. They’re stunning, well-mannered, and know etiquette perfectly well. You’ll find these brides to be an asset in the marriage. They aren’t just pretty or meant for the house, there’s much more inside. Find out the reasons why these girls are so popular among Western grooms and what makes them stand out!
xxx/ellauri224.html on line 452: Vladimir Putin and his forces have learned a painful lesson from underestimating Ukranians and their will to fight. In a different sense, so has the United States.
xxx/ellauri224.html on line 520: Because the girls have promised them a "special treat", which Fred and Barney take to mean sexual intercourse, the men are desperate to retrieve their car. The duo begins retracing their steps in an attempt to discover where they left the car. Along the way, they encounter a transgender stripper, a belligerent speaker box operator at a Chinese restaurant's drive-through, two tattoos they discover on each other's backs, UFO cultists led by Zoltan (who later hold the twins hostage), a Cantonese-speaking Chinese tailor, the Zen-minded Nelson and his cannabis-loving dog Jackal, beautiful Christie Boner, her aggressive jock boyfriend Tommy and his friends, a couple of hard-nosed police detectives, and a reclusive French ostrich named Pierre. They also meet two groups of aliens, one group being five gorgeous women, the other being two Norwegian men, searching for the "Continuum Transfunctioner": an extraterrestrial device that the boys accidentally picked up last night.
xxx/ellauri224.html on line 524: After Pierre releases the duo for correctly answering a question about ostriches, Fred and Barney head over to a local arcade named Captain Stu's Space-O-Rama. Once inside, they encounter Zoltan and his cultists who give them Wilma and Betty in exchange for a toy that Fred and Barney later on (see below) try to pass off as the Transfunctioner. Tommy, Christie, and the jocks arrive along with Nelson and his dog, whom they release after Tommy snatches the fake Transfunctioner from Zoltan. The two sets of aliens arrive and notify everyone of the real Continuum Transfunctioner: a Rubik's Cube that Barney has been working hard to solve. He then solves it on the spot, causing the device to shapeshift into its true form. The boys are warned that once the five girls stop flashing, the universe will be destroyed.
xxx/ellauri224.html on line 528: Fred and Barney must determine which group of aliens is there to protect the universe and which is there to destroy it. Both claim to be the protectors of the universe, stating that they were with Fred and Barney the previous night, which Fred and Barney still cannot remember, and ask for the Transfunctioner. The two men correctly choose the two men (of course) who answer their question about the previous night by stating they got a hole in one at the 18th hole at the arcade's miniature golf park and won a lifetime supply of pudding. At the last second, they deactivate the Transfunctioner, saving the universe.
xxx/ellauri224.html on line 536: Tommy survives, but Christie breaks up with him in favor of zen minded half Nelson. The protectors thank Fred, Barney and the twins for saving the Western world, and erase their minds concerning the events.
xxx/ellauri224.html on line 540: The protectors park the duo's car, a Renault Le Car, behind a mail truck for them to find the following morning. Fred and Barney salvage their relationships with the twins and discover the special treat from the girls turns out to be matching berets with Fred's and Barney's tiny penises embroidered in the front. The protectors, seeing the problem, leave a gift for their girlfriends (and, for the two men): Penis Enhancement Necklaces. The film ends with Fred, Barney, and the twins going out for Chinese food in Fred's car, while arguing about what their tattoos say.
xxx/ellauri224.html on line 594: Naderin vanhemmat ovat Libanonin maroniittikristittyjä pakolaisia Ranskasta. Hän valmistui 1955 Princetonin yliopistosta ja 1958 Harvardista. Nader palveli kuusi kuukautta Yhdysvaltain armeijassa 1959, jonka jälkeen toimi lakimiehenä Hartfordissa. Hän on työskennellyt Hartfordin yliopistossa ja freelancerina The Nation ja The Christian Science Monitor -lehdille.
xxx/ellauri224.html on line 605: Gary Adrian Condit (born April 21, 1948) is an American former politician who represented California's 18th congressional district in the House of Representatives from 1989 to 2003. He gained significant national attention for an extramarital affair with Chandra Levy, an intern with the Federal Bureau of Prisons. The affair was publicized after Levy's disappearance in May 2001 and the discovery of Levy's remains a year later. Although Condit was never formally a suspect in Levy's disappearance and murder, he lost the 2002 Democratic primary based in large part on negative publicity from the scandal.
xxx/ellauri224.html on line 609: Ingmar Guandique, an undocumented immigrant from El Salvador, was convicted of Levy’s murder in 2010 and sentenced to 60 years in prison, but his conviction was later overturned and a retrial ordered earlier last year. The U.S. Attorney for the District of Columbia dismissed all charges against Guandique in July after the office concluded that "it can no longer prove the murder case against Mr. Guandique beyond a reasonable doubt."
xxx/ellauri225.html on line 42: Did you know that Ursula K. Le Guin wrote a science fiction novel with a lesbian protagonist? I wouldn’t blame you if not; The Telling is not one of her more popular books. I wasn’t even sure if I wanted to review it—I try to feature sapphic authors with my reviews here, if at all possible. But I have a soft spot in my heart for The Telling, and I do believe that it is highly underrated when it comes to Le Guin’s esteemed corpus of work.
xxx/ellauri225.html on line 44: The general gist is that humans originally spread throughout the galaxy from a planet called Hain. The Hainish colonies (including Earth) all eventually lost contact with and then memory of each other; each book or story then shows a planet at or shortly after the moment when contact is re-established. It’s a useful way to frame the classic sociological sci-fi writing that Le Guin is known for—an Envoy or Observer from the slowly burgeoning coalition of planets can arrive at a completely new human society, which Le Guin can then use to dissect and explore some facet of real life through speculative worldbuilding. And the best part of it is that unless Darwin got his hairy foot into it, all the Hainians got fully interlocking genitals! One of the biggest obstacles to enjoyable alien sex is overcome.
xxx/ellauri225.html on line 46: That said, The Telling feels a little different compared to the rest of the Hainish Cycle. And for good reason—released in 2000, The Telling is the first full Hainish novel Le Guin wrote since The Dispossessed in 1974. It reads softer, more intimate than the books that came before, feeling almost more like fantasy than science fiction at times. The Telling follows Sutty Dass, an Observer who arrives on the planet Aka to record its history and culture while Hain makes its diplomatic overtures. During the time dilation of Sutty’s near-light space travel, however, Aka experienced an intense social upheaval that saw a tyrannical capitalist hegemony take power over the planet and attempt to wipe out the entirety of Aka’s long history. It then falls to Sutty, who grew up under religious oppression on Earth, to uncover and understand Aka’s historical and spiritual traditions as they are actively being eradicated by the corporation-state.
xxx/ellauri225.html on line 48: The gay content in The Telling is rather subtle and subdued, but it isn’t an afterthought. Sutty’s lesbianism is an important aspect of her character, and when she starts meeting mazis, the keepers of the Telling, many of them are gay couples as well. There is a quiet romanticization of gay monogamy throughout The Telling that moved me when I first read it, and although not every aspect of the novel has aged as well, I’m still very endeared of it for that reason. If you enjoy classic science fiction, where the point is less a thrilling story and more the discovery of a brand new world, The Telling is by far my favorite of the bunch.
xxx/ellauri225.html on line 52: Samantha Lavender is a lesbian library assistant on the west coast, making ends meet with a creative writing degree and tumbling in the hay with her wonderful butch partner. She spends most of her free time running Dungeons & Dragons (like she has since the 90’s), and has even published a few adventures for it. You can follow her @RainyRedwoods on both twitter and tumblr.
xxx/ellauri225.html on line 61: Unistit valtasivat Euroopan ja Itä-Aasian, sitten Ukrainan ja muun Länsi-Aasian. Arvaa kyllä ketä noi Le Guinin laittamat nudistit ovat. Tutunomaisia valkonaamaisia punatähtisiä setämiehiä itänaapurista. Aka-planeetta on ilmeisesti also known as Red China tai ehkä Japani. Tyypeillä on maanläheisenvärisiä uniformuja ja kangaskenkiä.
xxx/ellauri225.html on line 105: Rahan uhraaminen sensijaan on Smuttystä hienoa. Se on kuin uhkapeliä tai riskisijoittamista, mikä on erottamaton osa ryöstökapitalismia. Mitäs kuuluu kysyivät apostolit Jee-suxelta. No ei ihmeitä, Jee-sus vastasi. Hyvä viuhka on jotain todellista, ei siihen tarvi ihmeitä. Fortes fortuna adiuvat.
xxx/ellauri225.html on line 107: Mistäs nää Ursulan "hainit" tulevat? Perhaps the Middle English word heyne (and its variants, such as haine, hayn ), meaning 'mean wretch, niggard'? Tai Robert Heinlein — aus einer Koseform von Heinrich entstandener Familienname? Ach nein, nö! Heine: Dieser Name leitet sich vom hebräischen Wort für das Leben ab.
xxx/ellauri225.html on line 128: Muutaman epsanjalaisen (ym dagon) saapuessa inkojen ja apteekkien suuret valtakunnat pettivät isänmaan asian, romahtivat ja antoivat keittää jumalansa ja kielensä. Jenkit nirhasivat viimeisenkin villin Kaliforniasta. Mustakallot heittää kivillä rikki Ruozin kansankodin ikkunat. Cokis ja kräkkäys tekee lopun Rurikin valtakunnasta. Kaikesta tulee vaan tollasta sekootusta, mitä pikku Helmi teki palestiinalaisten Jaffasta ja juutalaisten Coca-Colasta. No ei, Coca Cola owner Warren Buffett is not Jewish. He is a value investor, which means, simply put, he searches for bargains. And what is more Jewish than that? Although anti-Semites have tried to shame Jews for their ability to save money, the Jewish ability to bargain, to Jew down the price, is not a vice, but a great virtue. His son-in-law who runs the Buffett Foundation is a Jew, BTW.
xxx/ellauri225.html on line 141: Scientists and naturalists have discovered the Fibonacci sequence appearing in many forms in nature, such as the shape of nautilus shells, the seeds of sunflowers, falcon flight patterns and galaxies flying through space. What's more mysterious is that the "divine" number equals your height divided by the height of your torso, and even weirder, the ratio of female bees to male bees in a typical hive! (Livio)
xxx/ellauri225.html on line 145: I learned that making power from the Sun is not easy. I began to see how nature beat this problem. Collecting sunlight is key to the survival of a tree. Leaves are the solar panels of trees, collecting sunlight for photosynthesis. Collecting the most sunlight is the difference between life and death. Trees in a forest are competing with other trees and plants for sunlight, and even each branch and leaf on a tree are competing with each other for sunlight. Evolution chose the Fibonacci pattern to help trees track the Sun moving in the sky and to collect the most sunlight even in the thickest forest.
xxx/ellauri225.html on line 190: Bezit tee käynnistää virtauxen. Sitä ei parane juoda illalla ennen maatepanoa. Muuten herää pikkuhousut märkänä. Smuttyn puhe kehitysmaalaiselle on koko ajan selkeämmin kalifornialaisen demokraatin credoa. Usko on haava jonka tieto parantaa. Ei ole luulo tiedon väärttiä. Uskomme avoimeen tiedonvälityxeen. Pitkässä juoxussa me ekumeenit emme pidä salaisuuxia. Lyhyessä panemme Assangen koppiin loppuiäxi.
xxx/ellauri225.html on line 226: Norrisin vanhemmat erosivat hänestä hänen ollessaan 16-vuotias, minkä jälkeen hän muutti äitinsä ja veljiensä kanssa Kaliforniaan. Siellä hän valmistui lukiosta ja avioitui pian tyttöystävänsä Diane Holechekin kanssa. Tämän jälkeen Norris liittyi Yhdysvaltain ilmavoimiin sotilaspoliisiksi ja hänet lähetettiin Etelä-Koreaan. Siellä hän sai lempinimekseen Chuck ja alkoi harjoitella tang soo doa. Norris kertoo elämäkerrassaan, että hänellä on vielä Tang soo dosta ja Taekwondosta ostettu musta vyö, jotka Norris sai joltakulta ollessaan Etelä-Koreassa. Sittemmin vuonna 1997 Norris osti kahdeksannen luokan Danilta mustan vyön käydessään Taekwondossa. Näiden ohella hän harjoitteli judovyön solmimista. Myöhemmin hän on kehittänyt uuden chuck fuck do -taistelulajin. Siinä ei tarvita vyötä eikä housuja.
xxx/ellauri225.html on line 232: He was twice a New York Times bestselling author, first with his book on his personal philosophy of positive force and the psychology of self-improvement based on personal anecdotes called The Secret of Inner Strength: My Story (1988). His second New York Times Best Seller, Black Belt Patriotism: How to Reawaken America (2008), was about his critique on current issues in the USA. Norris also appeared in several commercials endorsing several products most notably being one of the main spokespersons for the Total Gym infomercials. In 2005, Norris found new fame on the Internet when Chuck Norris facts became an Internet meme documenting humorous, fictional and often absurd feats of strength and endurance. To list just a few of them:
xxx/ellauri225.html on line 234: He did not meet his illegitimate daughter from a past relationship until she was 26, although she learned that he was her father when she was 16. Norris has thirteen grandchildren as of 2017. An outspoken Christian, Norris is the author of several Christian-themed books. On April 22, 2008, Norris expressed his support for the intelligent design movement when he reviewed Ben Stein´s Expelled From Townhall.com.
xxx/ellauri225.html on line 236: Norris is a columnist for the far-right WorldNetDaily. In 2007, Norris took a trip to Iraq to visit U.S. troops. Norris was one of the first members of show business to express support for the California Proposition 8 ban on same-sex marriage, Norris has visited Israel, and he voiced support forformer Israeli Prime Minister Benjamin Netanyahu in the 2013 and 2015 elections. In 2019, Norris signed an endorsement deal with gun manufacturer Glock.
xxx/ellauri225.html on line 240: Ishi, the last wild indian of California and last known member of the Yahi tribe, with anthropologist Alfred L. Kroeber. Alfred lainaa nähtävästi Ishin kakkospukua. Alfilla ei ole liivejä, ja hevoset on karussa. Tää ei ole same-sex marriage vaikka siltä saattaa näyttää. xxx/ellauri225.html on line 249: Kroeber provided detailed information about Ishi, the last surviving member of the Yahi people, whom he studied over a period of years. He was the father of the acclaimed novelist, poet, and writer of short stories Ursula K. Le Guin.
xxx/ellauri225.html on line 255: In 1953 (aged 24) while traveling to France aboard the Queen Mary, Ursula met historian Charles Le Guin.They married in Paris in December 1953. According to Le Guin, the marriage signaled the "end of the doctorate" for her. While her husband finished his doctorate at Emory University in Georgia, and later at the University of Idaho, Le Guin taught French and worked as a secretary until the birth of her daughter Elisabeth in 1957. A second daughter, Caroline, was born in 1959. Also in that year, Charles became an instructor in history at Portland State University, and the couple moved to Portland, Oregon, where their son Theodore was born in 1964. They would live in Portland for the rest of their lives, although Le Guin received further Fulbright grants to travel to London in 1968 and 1975.
xxx/ellauri225.html on line 257: Le Guin refused a Nebula Award for her story "The Diary of the Rose" in 1977, in protest at the Science Fiction Writers of America's revocation of Stanisław Lem's membership. Le Guin attributed the revocation to Lem's criticism of American science fiction and willingness to live in the Eastern Bloc, and said she felt reluctant to receive an award "for a story about political intolerance from a group that had just displayed political intolerance".
xxx/ellauri225.html on line 267: Le Guin read both classic and speculative fiction widely in her youth. She later said that science fiction did not have much impact on her until she read the works of Theodore Sturgeon and Cordwainer Smith, and that she had sneered at the genre as a child. Authors Le Guin describes as influential include Victor Hugo, William Wordsworth, Charles Dickens, Boris Pasternak, and Philip K. Dick. Le Guin and Dick attended the same high-school, but did not know each other. She also considered J. R. R. Tolkien and Leo Tolstoy to be stylistic influences, and preferred reading Virginia Woolf and Jorge Luis Borges to well-known science-fiction authors such as Robert Heinlein, whose writing she described as being of the "white man conquers the universe" tradition. Several scholars state that the influence of mythology, which Le Guin enjoyed reading as a child, is also visible in much of her work: for example, the short story "The Dowry of Angyar" is described as a retelling of a Norse myth.
xxx/ellauri225.html on line 269: Dad´s discipline of cultural anthropology had a powerful influence on Le Guin´s writing. Her father Alfred Kroeber is considered a pioneer in the field, and was a director of the University of California Museum of Anthropology: as a consequence of his research, Le Guin was exposed to anthropology and cultural exploration as a child. In addition to myths and legends, she read such volumes as The Leaves of the Golden Bough by Lady Frazer, a children´s book adapted from The Golden Bough, a study of myth and religion by her husband James George Frazer. She described living with her father´s friends and acquaintances as giving her the experience of the other sex. The experiences of Ishi, in particular, were influential on Le Guin, and elements of his story have been identified in works such as Planet of Exile, City of Illusions, and The Word for World Is Forest and The Dispossessed.
xxx/ellauri225.html on line 271: Several scholars have commented that Le Guin´s writing was influenced by Carl Jung, and specifically by the idea of Jungian archetypes. In particular, the shadow in A Wizard of Earthsea is seen as the Shadow archetype from Jungian psychology, representing Ged´s pride, fear, and desire for power. Le Guin discussed her interpretation of this archetype, and her interest in the dark and repressed parts of the psyche, in a 1974 lecture. She stated elsewhere that she had never read Jung before writing the first Earthsea books. Other archetypes, including the Mother, Animus, and Anima, have also been identified in Le Guin´s writing.
xxx/ellauri225.html on line 275: Although Le Guin is primarily known for her works of speculative fiction, she also wrote realistic fiction, non-fiction, poetry, and several other literary forms, which makes her work quite difficult for librarians to classify. Her writings received critical attention from mainstream critics, critics of children´s literature, and critics of speculative fiction. Le Guin herself said that she would prefer to be known as an "American novelist". Le Guin´s transgression of conventional boundaries of genre led to literary criticism of Le Guin becoming "Balkanized", particularly between scholars of children´s literature and speculative fiction. Commentators have noted that the Earthsea novels specifically received less critical attention because they were considered children´s books. Le Guin herself took exception to this treatment of children´s literature, describing it as "adult chauvinist piggery". In 1976, literature scholar George Slusser criticized the "silly publication classification designating the original series as 'children's literature'", while in Barbara Bucknall´s opinion Le Guin "can be read, like Tolkien, by ten-year-olds and by adults. These stories are ageless because they deal with problems that beset us at any age."
xxx/ellauri225.html on line 277: Several of Le Guin´s works have featured stylistic or structural features that were unusual or even subversive. The heterogeneous structure of The Left Hand of Darkness, described as "distinctly post-modern" (eek!), was unusual for the time of its publication. This was in marked contrast to the structure of (primarily male-authored) traditional science fiction, which was straightforward and linear. The novel was framed as part of a report sent to the Ekumen by the protagonist Genly Ai after his time on the planet Gethen, thus suggesting that Ai was selecting and ordering the material, consisting of personal narration, diary extracts, Gethenian myths, and ethnological reports. Earthsea also employed an outlandishly unconventional narrative form described by scholar Mike Cadden (Princeton U Senior Lecturer in Theater) as "free indirect discourse", in which the feelings of the protagonist are not directly separated from the narration, making the narrator seem sympathetic to the characters, and removing the skepticism towards a character´s thoughts and emotions that are a feature of more direct narration. Cadden suggests that this method leads to younger readers sympathizing directly with the characters, making it an effective technique for young-adult literature like Flaubert or Zola.
xxx/ellauri225.html on line 279: Cette construction littéraire a été décrite pour la première fois par le linguiste Adolf Tobler, en 1887. Il l´a découverte en étudiant les écrits de Zola et Flaubert. Un autre linguiste, Charles Bally, lui donna en 1912 un nom et l´appela « style indirect libre », et ce n´est que plus tard, que peu à peu, style devint discours, car cette forme vise à restituer une parole, et est donc plus proche du discours que du style.
xxx/ellauri225.html on line 284: Gender and sexuality are prominent themes in a number of Le Guin´s works. The Left Hand of Darkness, published in 1969, was among the first books in the genre now known as feminist science fiction, and is the most famous examination of androgyny in science fiction. The story is set on the fictional planet of Gethen, whose inhabitants are ambisexual humans with no fixed gender identity, who adopt female or male sexual characteristics for brief periods of their sexual cycle. Which sex they adopt can depend on context and relationships.
xxx/ellauri225.html on line 288: Le Guin´s attitude towards gender and feminism evolved considerably over time. Although The Left Hand of Darkness was seen as a landmark exploration of gender, it also received criticism for not going far enough. Reviewers pointed to its usage of masculine gender pronouns to describe its androgynous characters, the lack of androgynous characters portrayed in stereotypical feminine roles, and the portrayal of heterosexuality as the norm on Gethen.
xxx/ellauri225.html on line 292: Le Guin initially defended her writing; in a 1976 essay "Is Gender Necessary?" she wrote that gender was secondary to the novel´s primary theme of loyalty. Le Guin revisited this essay in 1988, and acknowledged that gender was central to the novel; she also apologized for depicting Gethenians solely in heterosexual relationships. In fact they did a lot of trainwatching and pussymunching too, she just did not tell.
xxx/ellauri225.html on line 294: Le Guin responded to these critiques in her subsequent writing. She intentionally used feminine pronouns for all sexually latent Gethenians in her 1995 short story "Coming of Age in Karhide", and in a later reprinting of "Winter's King", which was first published in 1969. "Coming of Age in Karhide" was later anthologized in the 2002 collection The Birthday of the World, which contained six other stories featuring unorthodox sexual relationships and marital arrangements. She also revisited gender relations in Earthsea in Tehanu, published in 1990. This volume was described as a rewriting or reimagining of The Tombs of Atuan, because the power and status of the female protagonist Tenar are the inverse of what they were in the earlier book, which was also focused on her and Ged. During this later period she commented that she considered The Eye of the Heron, published in 1978, to be her first work genuinely centered on a woman.
xxx/ellauri225.html on line 296: Le Guin explores coming of age, and moral development more broadly, in many of her writings. This is particularly the case in those works written for a younger audience, such as Earthsea and Annals of the Western Shore. Le Guin wrote in a 1973 essay that she chose to explore coming-of-age in Earthsea since she was writing for an adolescent audience: "Coming of age ... is a process that took me many years; I finished it, so far as I ever will, at about age thirty-one; like Ellis Havelock I provably only lost my hymen when I was 27, so I feel rather deeply about it. So do most adolescents. It´s their main occupation, in fact." She also said that fantasy was best suited as a medium for describing coming of age, because exploring the subconscious was difficult using the language of "rational daily life".
xxx/ellauri225.html on line 298: The first three Earthsea novels together follow Ged from youth to old age, and each of them also follow the coming of age of a different character. A Wizard of Earthsea focuses on Ged´s adolescence, while The Tombs of Atuan and The Farthest Shore explore that of Tenar and the prince Arren, respectively. A Wizard of Earthsea is frequently described as a Bildungsroman, in which Ged´s coming of age is intertwined with the physical journey he undertakes through the novel. To Mike Cadden the book was a convincing tale "to a reader as young and possibly as headstrong as Ged, and therefore sympathetic to him". Reviewers have described the ending of the novel, wherein Ged finally accepts the shadow as a part of himself, as a rite of passage. Scholar Jeanne Walker writes that the rite of passage at the end was an analogue for the entire plot of A Wizard of Earthsea, and that the plot itself plays the role of a rite of passage for an adolescent reader. Any fucking involved at all? What kind of coming of age would it be without some?
xxx/ellauri225.html on line 300: Each volume of Anals of the Western Shore also describes the coming of age of its protagonists, and features explorations of being enslaved to one´s own power. The process of growing up is depicted as seeing beyond narrow choices the protagonists are presented with by society. In Gifts, Orrec and Gry realize that the powers their people possess can be used in two ways: for control and dominion, or for healing and nurturing. Which will it be? This recognition allows them to take a third choice, viz. make like a tree and leave. This wrestling with choice has been compared to the choices the characters are forced to make in Le Guin´s short story "The Ones Who Walk Away from Omelas". Similarly, Ged helps Tenar in The Tombs of Atuan to value herself and to find choices that she did not see, leading her to leave the Tombs with him. But remember, Le Guin never left Portland where her wimpy husband could barely hold a teaching job.
xxx/ellauri225.html on line 306: Always Coming Home, set in California in the distant future, examines a warlike society, resembling contemporary American society, from the perspective of the Kesh, its pacifist neighbors. The society of the Kesh has been identified by scholars as a feminist utopia, which Le Guin uses to explore the role of technology. Scholar Warren Rochelle stated that it was "neither a matriarchy nor a patriarchy: men and women just are". Ich bin nur. "The Ones Who Walk Away From Omelas", a parable depicting a society in which widespread wealth, happiness, and security, comes at the cost of the continued misery of a single child, has also been read as a critique of contemporary American society. The Word for World is Forest explored the manner in which the structure of society affects the natural environment; in the novel, the natives of the planet of Athshe have adapted their way of life to the ecology of the planet. The colonizing human society, in contrast, is depicted as destructive and uncaring; in depicting it, Le Guin also critiqued colonialism and imperialism, driven partly by her disapproval for U.S. intervention in the Vietnam War.
xxx/ellauri225.html on line 310: Other social structures are examined in works such as the story cycle Four Ways to Forgiveness, and the short story "Old Music and the Slave Women", occasionally described as a "fifth way to forgiveness". Set in the Hainish universe, the five stories together examine revolution and reconstruction in a slave-owning society. According to above mentioned Rochelle, the stories examine a society that has the potential to build a "truly human community", made possible by the Ekumen´s recognition of the slaves as human beings, thus offering them the prospect of freedom and the possibility of utopia, brought about through revolution. Slavery, justice, and the role of women in society are also explored in Anals of the Western Shore.
xxx/ellauri225.html on line 323: She was a little sharp, though, acerbic, which I gather was not uncommon for her. I was a young writer, halfway through an MFA at Mills College, attending a reading in Berkeley given by my literary hero. I had gathered up all my courage to ask a question. I’d spent a few years writing and publishing explicitly about sex, fighting through my own hesitations and society’s disapproval – my parents were tremendously upset with me for writing under my own name, another writer at a writer’s gathering accused me of being a nymphomaniac, and I even received hate mail from men in India, furious that one of their women was writing about sex.
xxx/ellauri225.html on line 325: Of course, Le Guin was writing daring stories decades before me, stories of women who loved women, of four-person marriages, of people without gender. Her stories offered possibilities that most of society hadn’t even imagined in the late 1960s; I knew she must have faced similar societal disapproval. So I wanted to know why she faded to black for her sex scenes. “There Arrad took me into his arms and I took Arrad into my arms, and then between my legs, and fell upward, upward through the golden light.” (“Coming of Age in Karhide”) There was plenty of sex in her books – sometimes tremendously important sex — but Le Guin didn’t dwell on the details. In fact her sex scenes were prudish and infinitely boring.
xxx/ellauri225.html on line 327: When she took questions after her reading, I stood up from my spot in the back of the room and asked Le Guin why she didn’t talk explicitly about sex, hoping for I’m not sure what — some response that would both justify the work I’d been trying to do and connect it to her own work, that I so admired. Instead, Le Guin gave a curt answer about those details not being that interesting. I said, “Oh.” And “Thank you.” I sat down, and tried not to be crushed.
xxx/ellauri225.html on line 329: I told my literature students about Ursula K. Le Guin today, squeezing a few minutes for her into a class on American science fiction writers of color, a class where she didn’t strictly speaking belong – though to be honest, I rather think she’d improve almost any class. I told them about the six books that comprise Earthsea, about the gender-bending brilliance of The Left Hand of Darkness, the anarchist explorations in The Dispossessed, the stories in The Birthday of the World and Four Ways to Forgiveness (many of which I teach, gratefully). I mentioned her National Book Award, and her host of awards in science fiction and fantasy. I gave them her story “The Ones Who Walk Away from Omelas,” which is one of the most brilliant, uncomfortable stories I’ve ever read. But no blow-by-blow romps in the sack, alas.
xxx/ellauri225.html on line 331: Mary Anne Mohanraj is the author of Bodies in Motion (suom. Pyllyt heiluvat, HarperCollins), The Stars Change (Tähdet vaihtaa housuja, Circlet Press) and twelve other titles. Bodies in Motion was a finalist for the Asian American Book Awards.
xxx/ellauri225.html on line 343: Writing about the provocative literary critic Harold Bloom is an intimidating affair. Everything about Bloom is daunting, particularly his noxious public persona. He will occasionally try to conceal it by condescendingly addressing his interviewer as “dear.” He rarely seems to notice whom he is speaking with, or what they are feeling. He can erupt into long passages of Shakespeare, Whitman or Yeats from memory—a circus act of stunning recall as he approaches 90. But unlike critics such as the late Lionel Trilling or Daniel Mendelsohn, for whom literary criticism is a tool to examine the crucial moral, social, and political questions of our time, Bloom insists that literature be studied purely for aesthetics.
xxx/ellauri225.html on line 349: Bloom was born in 1930 to a poor Orthodox Jewish household in the East Bronx, one of five children. He lost faith early in the Jewish God when he accidentally stumbled on the poetry of Hart Crane. He fell in love with Crane’s enthusiasm for life, his belief in the possibility of ecstatic pleasure, and his overall exuberance. This was in stark contrast to Bloom’s childhood, which he confesses was a lonely time.
xxx/ellauri225.html on line 351: Although God was out of the picture, a spiritual hunger remained. For a time, when he was friends for a brief stint with an elderly Gershom Scholem, he was intrigued by mysticism, hopeful it might offer him something the Jewish God did not. He often said he was appalled by the very notion of Yahweh, whom he described as an “uncanny, dangerous, altogether outrageous God,” who seemed to take a perverse pleasure in appearing when he was least needed and disappearing when he was needed most.
xxx/ellauri225.html on line 353: In his newest book, “Possessed by Memory: The Inward Light of Criticism,” Bloom promised to shake off the polemical battles that have shadowed him for years. He pledged to include never-revealed autobiographical snippets. He wanted to share with his readers his recent reevaluations of some of his most beloved writers. He only partially delivers.
xxx/ellauri225.html on line 357: There are stunning passages from literature that have moved him for decades. There is poetry, prose, and criticism from John Milton, Dr. Samuel Johnson, Phil Collins, Thomas Gray, Blake, Wordsworth, Coleridge, Shelley, Keats, Tennyson, Browning, Swinburn, Elizabeth Bishop, John Ashbery and James Merrill Hintikka. Bloom meditates on the Hebrew prophets, the Kabbalah, Psalms, Job, the Song of Songs, and Ecclesiastes. And of course, his beloved Shakespeare.
xxx/ellauri225.html on line 359: But Bloom’s insights don’t resonate deeply. He is too obsessed with comparing and contrasting, rather than allowing his responses to touch us deeply. He repeats his theory that poets always wrestle with the work of the poets that have come before them, either unconsciously or consciously, and then struggle to find their own voice in reaction to what has come before. There is something anti-transformative about his assertions, often tangled up with incomprehensible jargon.
xxx/ellauri225.html on line 362: Bloom still teaches (well, used to, he was carried out of the classroom in a huge black bodybag in 2019) at Yale and claims he has finally learned to better listen to his students. He tells them to select a piece of writing they love, sit under a tree and chant the lines to truly “possess” it. He does this himself at night when sleep fails him. The practice sparks repressed memories: “Vividly I saw myself, a boy of three, playing on the kitchen floor, alone with [my mother] as she prepared the Sabbath meal. She was born in a Jewish village, and I was happiest when we were alone together. As she passed me in her preparations I would reach out and touch her bare toes, and she would rumple my hair and murmur her affection for me.” Tädin pienet ruskeat amputoidut varpaat ihastuttivat myös Ursulaa hänen kirjassaan Kahdesti haarautuva puu (Don´t tell mama, kz. Fig. 2).
xxx/ellauri225.html on line 369: But then Bloom stops. He moves away from memory as though it might devour him. Bloom has confessed that during a serious midlife crisis, he underwent Freudian therapy for a year and a half and found it to be a dismal failure. The analyst thought Bloom was using their sessions as a performance venue. Although Bloom writes sneeringly while recounting this, it is one of the more startling revelations we learn about him. Selvä pyy, kaveri on (oli) narsisti.
xxx/ellauri225.html on line 372: About Shakespeare, however, Bloom is nothing short of reverential: “My religion is the appreciation of high literature. Shakespeare is the summit. Revelation for me is Shakespearean or nothing.” He admits that much about the Bard still bewilders him. In a moment of rare vulnerability, Bloom admits he longs for more life. Bloom explains his theory of “self-otherseeing,” which allows one to glimpse parts of one’s self that are hidden from conscious view. “Self-otherseeing” also describes “the double-consciousness of observing our own actions and offerings as though they belong to others and not to ourselves.” Bloom insists that Shakespeare’s characterizations of Hamlet, Iago, Cleopatra and Falstaff use “self-othering,” and by watching them we inadvertently learn to think more seriously about ourselves. But he doesn’t show us how this has applied to him, only the declaration that it does so. We are left mystified and dubious.
xxx/ellauri225.html on line 374: Recently, chanting Walt Whitman to himself at night—he describes Whitman as “our repressed voice,” a loosener and liberator whose fearlessness embraces every living moment—Bloom brought forth an almost feverish recollection from over 70 years ago. There was a young lady of 17 with lustrous long red hair. They were students at Cornell and took long walks together, picking apples that she would transform into a delicious applejack. And then, as with his mother, Bloom stops. We learn nothing else about the girl, what transpired, did he score, or what this memory meant to him on this restless night. He has already moved on, to his infatuation with Proust’s “privileged moments” and “sudden ecstasies of revelation,” which bring back to Bloom his dead parents whom he misses dearly.
xxx/ellauri225.html on line 380: I also wonder whether Bloom would relinquish his status as an intellectual of the highest order to feel for one day the exuberance and passion of Hart Crane. Stick his doubly branching tree into some applejack and squirt it out. What would he be willing to let go of to actually feel intimately the joy and euphoria that so seduces him in his imagination? Asks Elaine Margolin / TruthDig Contributor.
xxx/ellauri225.html on line 386: Crane was born in Garrettsville, Ohio, the son of Clarence A. Crane and Grace Edna Hart. His father was a successful Ohio businessman who invented the Life Savers candy and held the patent, but sold it for $2,900 before the brand became popular. Bugger it. Too late to save the life of the hart. He made other candy and accumulated a fortune from the candy business with chocolate bars.
xxx/ellauri225.html on line 388: Crane´s mother and father were constantly fighting, and they divorced early in April 1917. Crane dropped out of East High School in Cleveland during his junior year and left for New York City, promising his parents he would attend Columbia University later. His parents, in the middle of their divorce proceedings, were upset. Crane took various copywriting jobs and moved between friends´ apartments in Manhattan. Between 1917 and 1924 he moved back and forth between New York and Cleveland, working as an advertising copywriter and a worker in his father´s factory. From Crane´s letters, it appears that New York was where he felt most at home, and much of his poetry is set there.
xxx/ellauri225.html on line 394: Crane returned to New York in 1928, living with friends and taking temporary jobs as a copywriter, or living off unemployment and the charity of friends and his father. For a time he lived in Brooklyn at 77 Willow Street until his lover, Opffer, invited him to live in Opffer´s father´s home at 110 Columbia Heights in Brooklyn Heights. Crane was overjoyed at the views the location afforded him. He wrote his mother and grandmother in the spring of 1924:
xxx/ellauri225.html on line 396: Just imagine looking out your window directly on the East River with nothing intervening between your view of the Statue of Liberty, way down the harbour, and the marvelous beauty of Brooklyn Bridge close above you on your right! All of the great new skyscrapers of lower Manhattan are marshaled directly across from you, and there is a constant stream of tugs, liners, sail boats, etc in procession before you on the river! It´s really a magnificent place to live. This section of Brooklyn is very old, but all the houses are in splendid condition and have not been invaded by foreigners.
xxx/ellauri225.html on line 402: Crane found a place to start his synthesis in Brooklyn. Arts patron Otto H. Kahn gave him $2,000 to begin work on the epic poem. When he wore out his welcome at the Opffers´, Crane left for Paris in early 1929, but failed to leave his personal problems behind. His drinking, always a problem, became notably worse during the late 1920s, while he was finishing The Bridge. Loppuajat se vietti pääasiassa sillan alla.
xxx/ellauri225.html on line 404: In Paris in February 1929, Harry Crosby, who with his wife Caresse Crosby owned the fine arts press Black Sun Press, offered Crane the use of their country retreat, Le Moulin du Soleil in Ermenonville. They hoped he could use the time to concentrate on completing The Bridge. Crane spent several weeks at their estate where he roughed out a draft of the "Cape Hatteras" section, a key part of his epic poem. In late June that year, Crane returned from the south of France to Paris. Crosby noted in his journal, "Hart C. back from Marseilles where he slept with his thirty sailors and he began again to drink Cutty Sark." Crane got drunk at the Cafe Select and fought with waiters over his tab. When the Paris police were called, he fought with them and was beaten. They arrested and jailed him, fining him 800 francs. After Hart had spent six days in prison at La Santé, Crosby paid Crane´s fine and advanced him money for the passage back to the United States, where he finally finished The Bridge. The work received poor reviews, and Crane´s sense of failure became crushing. He had completely and irrevocably FAILED!
xxx/ellauri225.html on line 408: While en route to New York aboard the steamship Orizaba, he was beaten up after making sexual advances to a male crew member. Just before noon on April 27, 1932, Crane jumped overboard into the Gulf of Mexico. Although he had been drinking heavily and left no suicide note, witnesses believed his intentions to be suicidal, as several reported that he exclaimed "Goodbye, everybody!" before throwing himself overboard. His body was never recovered. A marker in the form of a lifesaver candy on his father´s tombstone at Park Cemetery outside Garrettsville, Portage County, Ohio includes the inscription, "Harold Hart Crane 1899–1932 lost completely at sea". Ai Hart olikin oikeasti Harold, niinkuin bändärinsä Bloom. Childe Haroldeja olisivat halunneet olla kumpikin. But they FAILED!
xxx/ellauri225.html on line 410: Crane´s critical effort, like those of Keats and Rilke, is mostly to be found in his letters: he corresponded regularly with Allen Tate, Yvor Winters, and Gorham Munson, and shared critical dialogues with Eugene O´Neill, William Carlos Williams, E. E. Cummings, Sherwood Anderson, Kenneth Burke, Waldo Frank, Harriet Monroe, Marianne Moore, and Gertrude Stein. He was also an acquaintance of H. P. Lovecraft, who eventually would voice concern over Crane´s premature aging due to alcohol abuse. Most serious work on Crane begins with his letters, selections of which are available in many editions of his poetry; his letters to Munson, Tate, Winters, and his patron, Otto Hermann Kahn, are particularly insightful. His two most famous stylistic defenses emerged from correspondences: his "General Aims and Theories" (1925) was written to urge Eugene O´Neill´s critical foreword to White Buildings, then passed around among friends, yet unpublished during Crane´s life; and the famous "Letter to Harriet Monroe" (1926) was part of an exchange for the publication of "At Melville´s Tomb" in Poetry. The literary critic Adam Kirsch has argued that "Crane has been a special case in the canon of American modernism, because his reputation was never quite as secure as that of Eliot or Stevens. In fact he FAILED."
xxx/ellauri225.html on line 414: Ja sitten oli tää homosexuaalisuus. As a boy, he had a sexual relationship with a man. He associated his sexuality with his vocation as a poet. Raised in the Christian Science tradition of his mother, he never ceased to view himself as a social pariah. However, as poems such as "Repose of Rivers" make clear, he felt that this sense of alienation was necessary in order for him to attain the visionary insight that formed the basis for his poetic work.
xxx/ellauri225.html on line 416: Recent criticism has suggested reading Crane´s poems—"The Broken Tower", "My Grandmother´s Love Letters", the "Voyages" series, and others—with an eye to homosexual meanings in the text. Queer theorist Tim Dean argues, for instance, that the obscurity of Crane´s style owes partially to the necessities of being a semi-public homosexual—not quite closeted, but also, as legally and culturally necessary, not open: "The intensity responsible for Crane´s particular form of difficulty involves not only linguistic considerations but also culturally subjective concerns. This intensity produces a kind of privacy that is comprehensible in terms of the cultural construction of homosexuality and its attendant institutions of privacy."
xxx/ellauri225.html on line 418: Thomas Yingling objects to the traditional, New Critical and Eliotic readings of Crane, arguing that the "American myth criticism and formalist readings" have "depolarized and normalized our reading of American poetry, making any homosexual readings seem perverse." Thomas E. Yingling was associate professor of English at Syracuse University until his death from AIDS-related causes in 1992. Even more than a personal or political problem, though, Yingling argues that such "biases" obscure much of what the poems make clear; he cites, for instance, the last lines of "My Grandmother´s Love Letters" from White Buildings as a haunting description of estrangement from the norms of (heterosexual) family life:
xxx/ellauri225.html on line 425: Brian Reed has contributed to a project of critical reintegration of queer criticism with other critical methods, suggesting that an overemphasis on the sexual biography of Crane´s poetry can skew a broader appreciation of his overall work. In one example of Reed´s approach, he published a close reading of Crane´s lyric poem, "Voyages", (a love poem that Crane wrote for his lover Emil Opffer) on the Poetry Foundation website, analyzing the poem based strictly on the content of the text itself and not on outside political or cultural matters. We can faintly hear Harold Bloom clap his hands in the body bag.
xxx/ellauri225.html on line 427: Crane was admired by artists including Allen Tate, Eugene O´Neill, Kenneth Burke, Edmund Wilson, E. E. Cummings and William Carlos Williams. Although Hart had his sharp critics, among them Marianne Moore and Ezra Pound, Moore did publish his work, as did T. S. Eliot, who, moving even further out of Pound´s sphere, may have borrowed some of Crane´s imagery for Four Quartets, in the beginning of East Coker, which is reminiscent of the final section of "The River", from The Bridge.
xxx/ellauri225.html on line 429: Important mid-century American poets, such as John Berryman and Robert Lowell, cited Crane as a significant influence. Both poets also wrote about Crane in their poetry. Berryman wrote him one of his famous elegies in The Dream Songs, and Lowell published his "Words for Hart Crane" in Life Studies (1959): "Who asks for me, the Shelley of my age, / must lay his heart out for my bed and board." Lowell thought that Crane was the most important American poet of the generation to come of age in the 1920s, stating that "[Crane] got out more than anybody else ... he somehow got New York City (though an Ohio hick); he was at the center of things in the way that no other poet was." Lowell also described Crane as being "less limited than any other poet of his generation." Talk to the hand, they were both abysmal FAILURES!
xxx/ellauri225.html on line 635: Ådalenin laukauksiksi kutsutaan Ruotsin Ådalenissa nykyisen Kramforsin kunnan alueella 14. toukokuuta 1931 paperityöläisten lakon yhteydessä tapahtuneita väkivaltaisuuksia, joissa poliisin paikalle virka-avuksi kutsumat Ruotsin puolustusvoimien joukot "avasivat tulen" rauhanomaista mielenosoituskulkuetta kohti. "Tulituksessa" kuoli viisi ja loukkaantui viisi ihmistä. Ruozin nykytilastoihin verrattuna aika heikko saalis.
xxx/ellauri225.html on line 644: Ordet kravall kom till Sverige ungefär samtidigt som arbetarrörelsen. Det antas härstamma från latinets charavallium, vilket i äldre franskans charivalli, använts som en biform till charivari, för larm, oväsen, kattmusik, och anses vara en ljudhärmande ordbildning med nedsättande ton.
xxx/ellauri225.html on line 654: ”Under de senaste dygnen har på vissa ställen i Ådalen härskat ett veritabelt pöbelvälde, underblåst av kommunisternas uppviglingsarbete. Myndigheterna ha praktiskt taget stått maktlösa, och polisen har med korslagda armar sett hur de uppretade folkmassorna på det grymmaste misshandlat en del arbetsvilliga, huru de stormat deras fartyg och under de mest uppseendeväckande former förgått sig mot de arbetsvilliga, som sönderslagna och blodiga, med bakbundna händer, tvingades att marschera framför kommunisternas demonstrationståg - allt medan polisen maktlös stod och bara tittade på.”
xxx/ellauri227.html on line 62: Eräs Oivan suurimmista kiinnostuksen kohteista oli arabiaksi kirjoittaneen Ibn Quzmanin runous, joka sisälsi espanjankielisiä sanoja. Oiva sai valmiiksi kriittisen editionsa espanjankielisistä sanoista Ibn Quzmanin runoissa vuonna 1941, jolloin oli jo sairastunut vakavasti. Samana vuonna Oiva menehtyi, ja hänen muistosanansa lausui Suomalaisen Tiedeakatemian kokouksessa professori Arthur Långfors. Kumpikohan niistä on nyt maineikkaampi. Vaiko tämä Tallgren ehkä:
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xxx/ellauri227.html on line 104: Micke Eriksson is a recurring character in Netflix series Young Royals. He is portrayed by Leonard Terfelt. To be added. To be added. To be added. Micke is first introduced when Simon goes to him to purchase booze for the initiation party, he appears friendly towards his son and invites him in to talk, even allowing him to buy the alcohol for the party. He seems to want to mend his ...
xxx/ellauri227.html on line 109: Skuggnobel-stiftelsen bildades 2011 av Tak-Idas sångare Robert Pettersson och barndomskamraten Micke Eriksson. Medlemmarna är fortfarande desamma, liksom det grundläggande konceptet: att sjunga ärliga svenska texter och att inte krångla till det i onödan, utan lita på låtarnas inneboende styrka. Vart jag än går är en sång inspelad av Stiftelsen 2012. År 2013 vann den en Grammis för "Årets låt 2012". Singeln ”Vart jag än går” är i dag tio gånger platina och har streamats över 50 miljoner gånger. Totalt har Stiftelsen streamats 170 miljoner gånger, det mesta av en och samma ensam man. Deras musik är lika inspirerande som denna bild av ett våningshus.
xxx/ellauri227.html on line 156: Ann Rae Rule (née Stackhouse; October 22, 1931 – July 26, 2015) was an American author of true crime books and articles. She is best known for The Stranger Beside Me (1980), about the serial killer Al Bundy, with whom Rule worked and whom she considered a friend, but was later revealed to be a murderer. Rule is also known for her book Small Sacrifices, about Oregon child murderer Diane Downs. Many of Rule's books center on murder cases that occurred in the Pacific Northwest and her adopted home state of Washington.
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xxx/ellauri227.html on line 169: – Jag har undvikit att skriva om sex i tio böcker. Jag har bara gjort det väldigt lätt för mig att släcka lampan och sen måste man tänka på resten. Men själva grundorsaken till vad som hindrat mig är att det varit genant och pinsamt och jag kan se min mamma framför mig läsa min böcker, säger Camilla Läckberg i tv-programmet och fortsätter. Den nya genren varit mycket utmanade för henne att göra det bra, för att det är svårt att skriva om sex på ett bra sätt. Men första boken blev succé, vilket ledde till en andra bok i samma genre.
xxx/ellauri227.html on line 188: Artisten Ulf Lundells bok ”Vardagar 2”, fick stor uppmärksamhet så fort den lanserades, då Lundell frispråkigt och ofiltrerat sågade andra kändisar i boken, i samma anda som i första boken. En av de som fallit offer för Lundells båda böcker är författaren Camilla Läckberg, som i det senaste verket kallas ”litterär komposthög”.
xxx/ellauri227.html on line 283: Kolme vuotta myöhemmin Marklund teki paluun rikosromaanilla Helmifarmi (jossa ei kuitenkaan esiinny enää Annika Bengtzon). Marklund kertoi haastattelussa: "Vähensin julkisuudessa esiintymistä enkä esimerkiksi antanut enää ruotsalaisille lehdille haastatteluja." Toinen syy julkisuudesta vetäytymiselle oli hänen aviomiehensä vakava sairastuminen. Liza Marklund vaikeni kolmeksi vuodeksi - aviomiehellä syöpä. Marklund on naimisissa Mikael Aspeborgin kanssa. Hänellä on kolme lasta, joista kaksi Aspeborgin kanssa. Yhden isä on joku "Ankka". Hänen vanhin lapsensa Annika Marklund (kuinka ollakaan! arvatenkin juuri se jonka isä on "Ankka"? Juu: Marklund left home when she was just 16 years old when she moved to Piteå, Sweden and worked as a waitress and chambermaid. She had her first child, Annika at the age of 21. Marklund met Annika's father Michael Zev Spielman while in Israel on a kibbutz. Spielman, born in California, was five years older than Marklund.) - niin siis tämä Annika tytär on valokuvamalli ja näyttelijä ja kirjoittaa myös kolumneja. Marklund ize asuu Tukholmassa eipäs vaan Malmössä ja Marbellassa.
xxx/ellauri227.html on line 339: Liza is also a popular columnist since 20 years. Her columns have appeared in various Swedish and international newspapers and magazines, including Financial Times in the UK, Welt am Sonntag in Germany, Dagbladet Information in Denmark, and Ilta-Lehti in Finland. She is a regular columnist in Swedish tabloid Expressen and Norwegian daily Verdens Gang. Today, Liza and her family divide their time and money between Stockholm in Sweden and Marbella in southern Spain.
xxx/ellauri227.html on line 344: Despite the titillating title, there's no sex to speak of in Marklund's second thriller featuring Swedish reporter Annika Bengtzon. The events in this book precede those in The Bomber, which introduced Annika as a successful newspaper editor. Here we see her eight years earlier, working as a summer intern at the same Stockholm paper. A young stripper's body is found in a city park, and as Annika and her colleagues investigate, they discover some strange links between the murder, high-ranking Swedish officials, and an illegal espionage operation long since disbanded. Meanwhile, Annika is struggling with a clingy boyfriend and learning the ins and outs of reporting in a competitive environment. These struggles are more compelling than the crimes she is investigating, and the action tends to move at a snail's pace until the rushed climax. However, fans of The Bomber will enjoy a second dose of spunky Annika and the realistic newsroom scenes. An author's note gives helpful background information on Swedish politics and the real-life inspiration for the story.
xxx/ellauri227.html on line 502: Brigitin aurinko on maanläheisessä ja maadoitetussa Härässä alamaailman 8. talossa – teemat, kuten seksi, (muiden) raha, valta ja transformaatio, ovat avainasemassa hänen loistaessaan maailmassa.
xxx/ellauri227.html on line 543: Vuonna 1973 Guillou tuomittiin vankeuteen vakoilusta niin sanotun IB-jutun takia. Guillou ja Peter Bratt paljastivat Ruotsin puolustusvoimien salaisen tiedustelutoimiston Informationsbyrån toiminnan.
xxx/ellauri227.html on line 544: Ruotsalainen iltapäivälehti Expressen paljasti 24. lokakuuta 2009, että Guillou rekrytoitiin vuonna 1967 salaa KGB:n informantiksi. Guillou vastasi olleensa yhteydessä tehdessään tutkivaa journalismia. Hän sai moneen otteeseen KGB:ltä rahaa antamistaan tiedoista, jotka koskivat Vietnamin sodan vastustajia. Hän otti vastaan myös salaisen tehtävän ja toimitti asiakirjasalkun sovittuun paikkaan. KGB-yhteistyö jatkui vuoteen 1972 asti. Guilloun ystävä ja kollega Arne Lemberg antoi Säpolle vihjeen Guilloun tekemisistä, mutta Säpo ei ryhtynyt asiassa sen tarkempiin tutkimuksiin. Guillou maksoi osan KGB:ltä saamistaan rahoista Lembergille.
xxx/ellauri227.html on line 567: My Skarsgård was born on 3 July 1956 in Kalmar, Kalmar län, Sweden. She is an actress, known for Jim & piraterna Blom (1987), Gomorron (1992) and Efter tio (2006). She was previously married to Stellan Skarsgård.
xxx/ellauri228.html on line 39: "I shall now put a few final questions to the honorable delegation from Rhohchia! Is it not true that many years ago there landed on the then dead planet of Earth a ship carrying your flag, and that, due to a refrigerator malfunction, a portion of its perishables had gone bad? Is it not true that on this ship there were two spacehands, afterwards stricken from all the registers for unconscionable double-dealing with duckweed liverwurst, and that this pair of arrant knaves, these Milky-Way ne'er-do wells, were named Lorrd and God? Is it not true that Lorrd and God decided, in their drunkenness, not to content themselves with the usual pollution of a defenseless, uninhabited planet, that their notion was to set off, in a manner vicious and vile, a biological evolution the likes of which the world had never seen before? Is it not true that both these Rhohches, with malice aforethought, malice of the greatest volume and intensity, de vised a way to make of Earth-on a truly galactic scale-a breed ing ground for freaks, a cosmic side show, a panopticum, an exhibit of grisly prodigies and curios, a display whose living specimens would one day become the butt of jokes told even in the outermost Nebulae?!
xxx/ellauri228.html on line 43: And is it not true that this leftwardness and the virulence were thereafter transmitted and handed down from organism to organism, and now afflict with their continuing presence the innocent representatives of the race Artefacto Abhorrens, who gave themselves the name of 'homo sapiens' pure out of simple-minded ignorance? And therefore is it not that the Rhohches must not only pay the Earthlings' in fee, to the tune of a billion tons of platinum, but also compense the unfortunate victims of their planetary incontinence - in the
xxx/ellauri228.html on line 44: form of COSMIC ALIMONY?!"
xxx/ellauri228.html on line 47: Nimettömäxi jäävän kääntäjän loppuhuomautusten perusteella Stan ei ollut hullumpi kaveri. "Much to the discomfort of his critics, and to the disappointment of many of his fans, who have pleaded, "Write us more things like Solaris", Lem is not content to repeat his previous successes: he continues to follow his own difficult drummer. The Star Diaries offers only one example of this stubborn and ever restless individuality. The name "Tichy" suggests in Polish the word 'quiet', which some may find in keeping with the narrator's character.
xxx/ellauri228.html on line 227: Vuonna 1944 neuvostojoukot valtasivat Lwówin uudestaan, jolloin Lem saattoi jatkaa opintojaan. Pian Lwówin vapauttamisen jälkeen Lem lähetti Neuvostoliiton Puolustuksen kansankomissariaatille kirjeen, jossa hän esitteli piirroksia suunnittelemistaan panssarivaunuista ja muista aseista, kuten raketeista. Lemin vaunut ulottuivat pienistä, yhden sotilaan vaunuista 220 tonniseen Czołg P "maataistelulaivaan". Njeuvostolaiset päästivät vain röhönauruja. Finally, he admitted: “Except for what was mentioned earlier, I also have drafts of assault guns resembling exoskeletons of beetles”, which were not contained in the letter.
xxx/ellauri228.html on line 248: He became an atheist for moral reasons: the world appears to me to be put together in such a painful way that I prefer to believe that it was not created intentionally. Good point Stan!
xxx/ellauri228.html on line 347: Tarkovsky spent his childhood in Yuryevets. He was described by childhood friends as active and popular, having many friends and being typically in the center of action. In his school years, Tarkovsky was a troublemaker and a poor student. His father left the family in 1937, subsequently volunteering for the army in 1941. He returned home in 1943, having been awarded a Red Star after being shot in one of his legs (which he would eventually need to amputate due to gangrene). Tarkovsky stayed with his mother, moving with her and his sister Marina to Moscow, where she worked as a proofreader at a printing press. Many themes of his childhood—the evacuation, his mother and her two children, the withdrawn father, the time in the hospital—feature prominently in his films. Dodi! Minähän sanoin!
xxx/ellauri228.html on line 349: From 1973 to 1974, he shot the film Zerkalo, a highly autobiographical and unconventionally structured film drawing on his childhood and incorporating some of his father´s poems. In this film Tarkovsky portrayed the plight of childhood affected by war. Tarkovsky had worked on the screenplay for this film since 1967, under the consecutive titles Confession, White day and A white, white day. From the beginning the film was not well received by Soviet authorities due to its content and its perceived elitist nature. Such third rate films also placed the film-makers in danger of being accused of wasting public funds, which could have serious effects on their future productivity. These difficulties are presumed to have made Tarkovsky play with the idea of going abroad and producing a film outside the Soviet film industry.
xxx/ellauri228.html on line 358: Kurosawa commented: "I love all of Tarkovsky's films. I love his personality and all his works." The Turkish filmmaker Nuri Bilge Ceylan stated that: "To be bored in films is not important, it may be because you are not ready for that movie. It's not the fault of the movie."
xxx/ellauri228.html on line 380: No need for a date: I was, I am, and I will be, Ei tarvi päiväystä: mä olin, olen, olen vastakin,
xxx/ellauri228.html on line 408: The same for ancestor and grandson: Sama esi-isällä ja pojanpojalla:
xxx/ellauri228.html on line 431: Yet for a corner whose warmth I could rely on Kuitenkin, lämpöisestä turvaisasta nurkasta
xxx/ellauri228.html on line 444: The four Venezuela sisters had enough. They were tired of poverty, tired of their abusive father, and tired of being harassed by villagers who hated their father even more than they did. Bye to El Salto de Juanacatlan, Jalisco, forever, and on to San Francisco to start their lives over.
xxx/ellauri228.html on line 477: fort.com/wp-content/uploads/2021/04/last-supper-2021-OPT.jpg" />
xxx/ellauri228.html on line 479: The Holy Supper consists of family thrashing, playful anticipation for the Afterbirth of Christ, and a fast meal on twelve dishes. These are the essential components of the evening gathering. The details can be adjusted to fit your family’s situation. Dad's belt and the tongues of mom's thigh length boots will do fine for a meal. Enjoy your time together as you prepare for the coming of our Lord into the House of Loaves.
xxx/ellauri228.html on line 481: In Eastern Europe, the day before Christmas was a very busy one indeed for the wife and mother of a family. She spent it entirely in the preparation of the many foods for Holy Supper. Kiireiset on äidin askelet.
xxx/ellauri228.html on line 482: While mother prepared the table for Holy Supper, the heavenly father whacked the cattle a little earlier than usual. He then picked up some straw and entered the hut, saying:
xxx/ellauri228.html on line 490: After dipping her middle finger into her honey jar, the mother made a little chalk cross on the clanking foreheads of all present, including herself.
xxx/ellauri228.html on line 491: When the mother made a honeyed sign of the cross on the foreheads of her marriageable daughters, she expressed her playful wish: “May Jesus grant that the young men will go after you like the flies go after honey!”
xxx/ellauri228.html on line 498: Yes, and the enthusiastic singing of "Adon 'olam, 'asher malakh, b'ṭerem kol yeṣir niv'ra" was a climactic conclusion to an unforgettable Naivety Eve in the Eastern Europe.
xxx/ellauri228.html on line 544: No no, Robinson, formerly Expedition Robinson, is a Swedish reality game show and the original version of the international Survivor format. Ei siinä ollut vaan 1 mies, vaan useampia, plus useita isotissisiä naisia, joista miehille tulee kova kisa, ja kääntäen. Daniel ei osannut. Sen kirja on melkein koko ajan ihmisen kamppailua luontoa vastaan. Väärin väärin, luonto on jo päihitetty, jäljellä on vaan toiset apinat. Ja mitä homoilua tämä on:
xxx/ellauri228.html on line 556: Die Kinder bewältigen die enormen Herausforderungen des Alltags bemerkenswert souverän und autonom, was wohl besonders vom minderjährigen Publikum goutiert wurde. Gleichzeitig bewertet der Vater praktisch jede ihrer Handlungen auf betont fromm-moralisierende Weise, was das Buch in den Augen der zeitgenössischen Erwachsenen wohl besonders „lehrreich“ machte. Beispiel:
xxx/ellauri228.html on line 562: The British-Swedish-American television show places a group of strangers in an isolated location, where they must provide food, fire, and shelter for themselves. They are initially divided into two tribes. The contestants compete in challenges for rewards and immunity from gang rape. The remaining contestants are eventually merged into a single tribe. The contestants are progressively eliminated from the game as they are voted out by their fellow contestants or, as may be the result after the merge, lose an immunity challenge until only one remains and is awarded a grand prize. A Robinsonian version of the American Dream.
xxx/ellauri228.html on line 566: Charles Algernon Parsons (1854–1931), English engineer known for his invention of the steam turbine
xxx/ellauri228.html on line 578: Charles Wynford Parsons (1901–1950) British zoologist
xxx/ellauri228.html on line 589: Talcott Parsons was an American sociologist of the classical tradition, best known for his social action theory and structural functionalism. Parsons is considered one of the most influential figures in sociology in the 20th century.
xxx/ellauri228.html on line 593: The magazine format allowed for interviews, live music, features and even game shows. The flexible late-night format meant that guests could do just about anything to be controversial.
xxx/ellauri228.html on line 594: There was also an 'I´ll do anything to be on television' section called "The Hopefuls" which ran for half of series 4 and half of series 5 in which people did generally repulsive things in order to get featured on the programme.
xxx/ellauri228.html on line 598: Nirvana´s international television debut performance of "Smells Like Teen Sperm", with Kurt Cobain declaring Courtney Love to be "the best fuck in the world", having tried out all the alternatives.
xxx/ellauri228.html on line 600: Singer/guitarist Donita Sparks of L7 removing her jeans and underwear during a performance, her full-frontal nudity (twat) displayed when she drops her guitar being briefly broadcast.
xxx/ellauri228.html on line 604: Rage Against the Machine playing "Killing in the Name", resulting in a stage invasion with guitarist Tom Morello and singer Zack de la Rocha being stopped from performing anal copulation by the chaotic crowd.
xxx/ellauri228.html on line 606: Lynne Perrie, best known for her role as Ivy Tilsley in soap opera Coronation Street, performing a tuneless rendition of the Gloria Gaynor song "I Will Survive".
xxx/ellauri228.html on line 610: Shabba Ranks advocating crucifixion of homosexuals, which received universal condemnation from presenter Lamarr, who rooted for good old castration.
xxx/ellauri228.html on line 613: Charlie Parsons developed The Robinsonian format in 1994 for United Kingdom, but the Swedish debut in 1997 was the first production to actually make it to television. The winner (vinnare) Ingvar S. Melin was a success, he married Camilla Läckberg (an even bigger success), and plans for international versions were made. An American version called Survivor started in 2000. Note the telltale change of numerus: from many survivors there remains just one. Monopoly in the jungle without a board.
xxx/ellauri228.html on line 615: Selviytyjät on CBS :n omistama ja Mark Burnettin tuottama yhdysvaltalainen tosi-tv -sarja. Yhdysvalloissa Survivor -nimellä tunnettu sarja perustuu ruotsalaisen Strix-tuotantoyhtiön Robinson -formaattiin, jossa ryhmä toisiaan vastaan kilpailevia ihmisiä jaetaan kahdeksi heimoksi asumattomalle niemekkeelle tai saarelle.
xxx/ellauri229.html on line 53: Vuonna 1764 Bošković kutsuttiin Paviaaniyliopiston matematiikan professoriksi. Hän hoiti virkaa yhdessä Breran observatorion johtajan (hän ize) kanssa kuuden vuoden ajan. Lontoon Royal Pain in the Ass Society kutsui hänet mukaan vuonna 1769 Kaliforniaan matkustavaan retkikuntaan tarkkailemaan Venuksen kukkulan ylikulkua, mutta Espanjan hallituksen äskettäin antama asetus jesuiittojen karkottamisesta alueeltaan esti Boškovićin osallistumisen.
xxx/ellauri229.html on line 74: Welcome! I am a PhD student at the University of Buffalo working on the Problem of Universals. My focus is on the Early Modern period. This functions as a window into many other philosophical problems, including those of interest to a broader academic community, such as those found in applied ethics (e.g., biomedical ethics or professional ethics) and in applied ontology (e.g., a web ontology representation of what exists in, say, the relationships between paper documents and the information they contain or the obligations they prescribe).
xxx/ellauri229.html on line 77: The Method to Science, Book 1 now available! I have now made the entire text of John Sergeant's The Method to Science, Book I, available online! Rather than continue to make each less available piecemeal, which I can do later (it is rather tedious to reformat and tailor everything to HTML), the entire text is now available as a PDF. It can be downloaded here: https://jonathanvajda.com/the-method-to-science/ I intend to create the next layer (updating spelling, such as ‘meerly’ -> ‘merely’, ‘compleat’ -> ‘complete’) after I finish the remaining books. There is so much to say by way of commentary. Much of what he offers is a fairly clear and straightforward case …
xxx/ellauri229.html on line 95: Therefore That there is a turd nearby is True.
xxx/ellauri229.html on line 97: 27. No Dead Testimony or History has any Authority, but by virtue of Living Testimony or Tradition. For, since Falshoods may be Written or Printed as well as Truths, it follows that nothing is therefore of any Authority, because ‘tis Written or Printed. Wherefore, no Book or History can Authenticate another Book; whence follows that, if it have any Authority, it must have it from Living Authority or Tradition, continuing down to us the Consent of the World, from the time that Author Writ, or the matters of Fact it relates were done, that the things it relates are True in the main; and, consequently, that the Book that relates them deserves Credit, or is (as we use to say) an Authentick History. For example, had a Romance, (soberly penn’d,) and Curtius’s History been found in a Trunk for many Hundreds of Years after they were writ; and the Tradition of the former Ages had been perfectly Silent concerning them both, and the Matters they relate; we must either have taken both of them for a Romance, or both for a True History; being destitute of any Light to make the least difference between them. [So there, fucking protestants!]
xxx/ellauri229.html on line 99: 28. Tradition not only authenticates Books in the bulk, but it gives moreover the distinct degrees of Credibility to divers passages in the same Book already authenticated in gross. [That¨s for you fundamentalists!]
xxx/ellauri229.html on line 101: 21. The Knowledg of the First Attesters is ascertain’d by what has been prov’d. §. §. 15.16. Their Veracity must be prov’d by shewing there could be no Apparent Good to move their Wills to deceive us; and the best proof (omitting the Impossibility of joyning in such an Universal Conspiracy to deceive, the Certain loss of their Credit to tell a Lie against Notorious Matters of Fact &c.) is the seen Impossibility of Compassing their Immediate End, which was to Deceive. Which reason is grounded on this, that no one man, who is not perfectly Frantick, acts for an End that he plainly sees Impossible to be compassed. For example, to fly to the Moon (LOL), or to swim over Thames upon a Pig of Lead. (Except a really Big Hollow Pig of Lead.)
xxx/ellauri229.html on line 107: 13. 265Hence is seen that Opinionative Faith is as much Irrational as Opinion was shown to be, taking it as Oppos’d to Science; for example.
xxx/ellauri229.html on line 108: What an Old Wife said is True That she saw a Spright is what an Old Wife said; therefore That she saw a Spright is True.
xxx/ellauri229.html on line 111: therefore That my Debtor will pay me money to morrow will be. Uskokoon ken tahtoo.
xxx/ellauri229.html on line 120: (1.) Formality. – We are such weak creatures that any regularly returning duty is apt to degenerate into a lifeless form. The tendency of reading the Word by a fixed rule may, in some minds, be to create this skeleton religion. This is to be the peculiar sin of the last days – “Having a form of godliness, but denying the power thereof.” Guard against this. Let the calendar perish rather than this rust eat up your souls.
xxx/ellauri229.html on line 127: (4.) A yoke too heavy to bear. Some may engage in reading with alacrity for a time, and afterwards feel it a burden, grievous to be borne. They may find conscience
xxx/ellauri229.html on line 134: (1.) The whole Bible will be read through in an orderly manner in the course of a year. – The Old Testament once, the New Testament and Psalms twice. I fear many of you never read the whole Bible; and yet it is all equally Divine (may the Catholics say what they will, it´s all 100% pure new wool, including Leviticus), “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, and instruction in righteousness, that the man of God may be perfect.” If we pass over some parts of Scripture, we shall be incomplete Christians. "You'll never read it", said Circle Mouth to me when I bought Noam Chomsky´s thesis at a MIT Press book sale. Of course I had to read it from cover to cover, though much of it was pretty dull. (That´s all I remember of it as is.)
xxx/ellauri229.html on line 138: (3.) Parents will have a regular subject upon which to examine their children and servants (LOL). – It is much to be desired that family worship were made more instructive than it generally is. The mere reading of the chapter is often too like water spilt on the ground. Let it be read by every member of the family before-hand, and then the meaning and application drawn out by simple question and answer. Like what was the name of the father of Jacob´s sons. The calendar will be helpful in this. Friends, also, when they meet, will have a subject for profitable conversation in the portions read that day. The meaning of difficult passages may be inquired from the more judicious and ripe Christians, and the fragrance of simpler Scriptures spread abroad to mask the smells of the riper Christians.
xxx/ellauri229.html on line 140: (4.) The pastor will know in what part of the pasture the flock are feeding. – He will thus be enabled to speak more suitably to them on the Sabbath; and both pastor and elders will be able to drop a word of light and comfort in visiting from house to house, which will be more readily responded to.
xxx/ellauri229.html on line 148: Book Review: Promise and Prayer. I reviewed the book by Anthony Thiselton (FBA), entitled Promise and Prayer: The Biblical Writings in the Light of Speech-Act Theory (Cascade Books, 2020). My short review for Theological Book Review is available here: https://tbronline.edublogs.org/2022/09/14/thiselton-promise-and-prayer/
xxx/ellauri229.html on line 150: Though it is uncontroversial promise-making is a speech act, Thiselton argues prayer is also, contrary to the view prayer is merely “therapeutic meditation” (44, 53). Rather, prayer changes situations and necessarily involves others. How can petitions effect change when they are offered to an unchanging God (70)? Requests change the situation for answering prayer (53), and aren’t “an attempt ‘to twist God’s arm’” (71).
xxx/ellauri229.html on line 169: Kandel is perhaps best known for his translations of the works of Stanisław Lem from Polish to English. Recently he has also been translating works of other Polish science fiction authors, such as Jacek Dukaj, Marek Huberath and Andrzej Sapkowski. The quality of his translations is considered to be excellent and is especially notable in the case of Lem´s writing, which makes heavy use of wordplay and other difficult-to-translate devices.
xxx/ellauri229.html on line 171: Michael Kandel was a Fulbright student in Poland, 1966-67; taught Russian literature at George Washington University; received his PhD in Slavic at Indiana University; translated Polish writer Stanislaw Lem for Harcourt; wrote a few articles on Lem; worked as an editor at Harcourt, where he acquired authors Jonathan Lethem, Ursula K. Le Guin, James Morrow, and others; has written science fiction, short stories, and a few novels (Bantam, St. Martin´s); and is presently an editor at the Modern Language Association. He is the editor and translator of the anthology A Polish Book of Monsters.
xxx/ellauri229.html on line 189: of good ones before he outgrew them:
xxx/ellauri229.html on line 194: for real, not a gunfighter.
xxx/ellauri229.html on line 201: on the ranch here for a spell,"
xxx/ellauri229.html on line 259:
Eric Cantona in for_Eric" title="Looking for Eric">Looking for Eric xxx/ellauri229.html on line 333: Matt Harvey is one of the loveliest poets I know, briefly famous for being Wimbledon’s first poet-in-residence and for hosting BBC Radio 4’s Wondermentalist Cabaret. In his prose poem Imaginary Friend he tells the tragic story of how being a shy and withdrawn child he had an imaginary friend, who was also shy and withdrawn and had his own imaginary friend. “The two of them used to play together and exclude me,” he says. As with all of Harvey’s work, it is a lightfooted, calm-mouthed, moving piece of deceptively funny writing. Go read it. Oh and read Ken Nesbitt´s poem of the same name, while you´re at it. It is also super cute.
xxx/ellauri229.html on line 337: As a teenager he was influenced by the Mersey Poets, including Adrian Henri, Roger McGough and Brian Patten. As a result, he had a troubled childhood before in his early 20s attending the Self Heal Association, a psychotherapeutic centre in Devon. He later became a helper at the centre and continues to speak and perform at mental health conferences.
xxx/ellauri229.html on line 340:
Godot, the unseen, ambiguously anticipated acquaintance of Vladimir and Estragon in the play for_Godot" title="Waiting for Godot">Waiting for Godot by Samuel Beckett xxx/ellauri229.html on line 370: To me, the most important imaginary friend, the most moving, the most delightful, the most grrr-ry, the most graceful, the wisest, most forebearing, most put upon, the funniest and handsomest (certainly the best drawn) is Hobbes. He’s a tiger and he’s perfect. He is a happy atheist and Calvin an anxious calvinist.
xxx/ellauri229.html on line 444: Another choice some people won’t agree with, but I let the post-death Elvira in, why be afraid to take the same step in the opposite direction? It’s a puzzle this book, and it would be a shame to attempt to unpick it for anyone who’s not yet had the joy of swimming in its paradoxical, philosophical, intoxicating waters. It’s sometimes been called a grown-up Alice In Wonderland and that seems close enough. It’s a great treat for the enquiring teenager (or any) mind, especially an enquiring mind not in search of anything specific. It’s a book that should be read twice, at least. And you’ll never look at a bicycle the same again.
xxx/ellauri229.html on line 448:
Mr. Snuffleupagus, a formerly "imaginary" character. He is Big Bird´s friend on Sesame Street and was perceived as imaginary for many years until it was decided that he be revealed to the rest of the show´s cast on November 18, 1985 in Season 17, episode 2096.
xxx/ellauri229.html on line 465: In this book four children share a dream. They all wake in the Castle of the Story Giant, a being that only comes alive when children dream him. He collects all the stories of the world, from the very dawn of consciousness and is waiting to hear the one last story he’s not yet found before he dies. This is a very wonderful collection of folk tales and version, told in Patten’s pinpoint prose.
xxx/ellauri229.html on line 501: This is the beginning for me. The first book that showed me the trip into imagination. Images from it made their way into The Imaginary, both in my words and in, at least one of, Emily Gravett’s illustrations. This book is perfect. I longed for a wolf suit. I longed for supper to still be hot when I got home. Nothing else needs be said.
xxx/ellauri229.html on line 515: And then there are a legion of Mr. Hyde type doppelgängers in more or less crappy B movies, which do not really deserve the name, since they hardly count as friends, though imaginary. There´s even a TV film whose name is Imaginary friends. The plot is too lame to relate here, see for yourself.
xxx/ellauri229.html on line 533: Much impressed by what I had heard, I returned to my reading, the third volume now of Dichotican history. It described the Era of Transcarnal Centralization. The Sopsyputer at first worked to everyone´s satisfaction, but then new beings began appearing on the planet-bibods, tribods, quadribods, then octabods, and finally those that had no intention whatever of ending in an enumerable way, for in the course of life they were constantly sprouting something new. This was the result of a defect, a faulty reiteration - recursion in programming language or - to put it in automata terms - the machine had started looping. Since however the cult of its perfection was in full sway people actually praised these automorphic deviations, asserting for example that all that incessant budding and branching out was in fact the true expression of man´s Protean nature. And this praise not only held up the repairs, but led to the rise of so-called indeterminants or entits (N-tits), who lost their way in their own body, there was so much of it; completely baffled, they would get themselves into so-called bindups, entangulums and snorls; often an ambulance squad was needed to untie them. The repair of the Sopsyputer didn´t work - named the Oopsyputer, it was finally blown sky high. The feeling of relief that followed didn´t last long however, for the accursed question soon returned, What to do about the body now?
xxx/ellauri229.html on line 535: It was then, for the first time, that timid voices made them selves heard, Oughtn´t we go back to the old look, but that suggestion was branded as obscurantist, medieval. In the elections of 2520 the Damnwellians and the Relativists came out on top, because their populist line caught on, to wit, that every man should look as he damn well pleased; limitations on looks would be functional only - the district bodybuilding examiner approved designs that were existenceworthy, without concern for anything else. These designs SOPSYPLABD threw on the market in droves. Historians call the period of automorphosis under the Sopsyputer the Age of Centralization, and the years that followed Reempersonalizationalism.
xxx/ellauri229.html on line 537: The turning over of individual looks to private enterprise led, after several decades, to a new crisis. True, a few philosophers had already come forward with the notion that the greater the progress, the more the crises, and that in the absence of crises one ought to produce them, because they activated, integrated, aroused the creative impulse, the lust for battle, and gave both spiritual and material energies direction. In a word, creative destruction spurs societies to concerted action, and without them you get stagnation, decadence, and other symptoms of decay. These views are voiced by the school of "economic liberals," i.e. philosophers who derive optimism for the future from a pessimistic appraisal of the present.
xxx/ellauri229.html on line 539: The period of private initiative in body building lasted three quarters of a century. At first there was much enjoyment taken in the newly won freedom of automorphosis, once again the young people led the way, the men with their gambrel thills and timbrels, the women with their pettifores, but before long a generation gap developed, and demonstrations-under the banner of asceticism-followed. The sons condemned their fathers for being interested only in making a living, for having a passive, often consumerist attitude towards the body, for their shallow hedonism, their vulgar pursuit of pleasure, and in order to disassociate themselves they assumed shapes deliberately hideous, uncomfortable beyond belief, downright nightmarish (the antleroons, wampdoodles). Showing their contempt for all things utilitarian, they set eyes in their armpits, and one group of young biotic activists made use of innumerable sound organs, specially grown (electric guitars, glottiphones, hawk pipes, knuckelodeons, thumbolas). They arranged mass concerts, in which the soloists-called hoot-howls-would whip up the crowd into a frenzy of convulsive percussion. Then came the fashion - the mania, rather - for long penises, which in caliber and strength of grip underwent escalation according to the typically adolescent, swaggering principle of "You haven´t seen anything yet!" And, since no one could lift those piles of coils by himself, so called processionals were attached, caudalettes, a self-perambulating receptacle that grew out of the small of the back and carried, on two strong shanks, the weight of the testicles after their owner. In the textbook I found illustrations depicting men of fashion, behind whom walked testicle-bearing processionals on parade; but this was already the decline of the protest movement, or more precisely its complete bankruptcy, because it had failed to pursue any goals of its own, being solely a rebellious reaction against the orgiastic baroque of the age. LEM ei paljon perustanut sodanjälkeisestä 60-luvun sukupolvesta, eikä hipeistä. No en minäkään.
xxx/ellauri229.html on line 541: This baroque had its apologists and theoreticians, who maintained that the body existed for the purpose of deriving the greatest amount of pleasure from the greatest number of sites simultaneously. Merg Brb, its leading exponent, argued that Nature had situated - and stingily at that - centers of pleasurable sensation in the body for the purpose of survival only; therefore no enjoyable experience was, by her decree, autonomous, but always served some end: the supplying of the organism with fluids, for example, or with carbohydrates or proteins, or the guaranteeing - through offspring - of the continuation of the species, etc. From this imposed pragmatism it was necessary to break away, totally; the passivity displayed up till now in bodily design was due to a lack of imagination and perspective. Epicurean or erotic delight? - all a paltry by-product in the satisfying of instinctive needs, in other words the tyranny of Nature. It wasn´t enough to liberate sex - proof of that was sex had little future in it, from the combinatorial as well as from the constructional standpoint; whatever there was to think up in that department, had long ago been done, and the point of automorphic freedom didn´t lie in simple-mindedly enlarging this or that, producing inflated imitations of the same old thing. No, we had to come up with completely new organs and mem bers, whose sole function would be to make their possessor feel good, feel great, feel better all the time.
xxx/ellauri229.html on line 544: and gnoolial drives, also activities corresponding to those instincts, activities with a highly rich and varied range, for one could gnool and brip alternately or at the same time, alone, in pairs, trios, and later - after noffles were tacked on - in groups of several dozen individuals as well. Also new forms of art came into being, master brippers appeared, and gnool artists, but that was only the beginning; towards the end of the 26th century you had the mannerism of the marchpusses, the muckledong was a tremendous hit, and the celebrated Ondor Stert, who could simultaneously gnool, brip and surpospulate while flying through the air on spinal wings, became the idol of millions.
xxx/ellauri229.html on line 546: At the height of the baroque, sex went out of style; only two small parties kept it going-the integrationalists and the separatists. The separatists, averse to all debauchery, felt that it was improper to eat sauerkraut with the same mouth one used to kiss one´s sweetheart. For this a separate, "platonic" mouth was needed, and better yet, a complete set of them, variously designated (for relatives, for friends, and for that special person). The valuing utility above all else, worked in reverse, combining whatever was combinable to simplify the organism and life. The decline of the baroque, typically tending to the extravagant and the grotesque, produced such curious forms as the stoolmaid and the hexus, which resembled a centaur, except that instead of hoofs it had four bare feet with the toes all facing one another: they also called it a syncopant, after a dance in which energetic stamping was the basic step. But the market now was glutted, exhausted. It was hard to come up with a startling new body; people used their natural horns for ear flaps; flap ears-diaphanous and with stigmatic scenes-fanned with their pale pinkness the cheeks of ladies of distinction; there were attempts to walk on supple pseudopodia; meanwhile SOPSYPLABD out of sheer inertia made more and more designs available, though everyone felt that all of this was drawing to a close.
xxx/ellauri229.html on line 554: Everybody was supposed to be a hindless shemale, looking the same coming and going. What a pity. Where´s the fun without a long unbending peg and a matching gooey hole, going in coming out, etcetera ad nauseam. The hole moreover ingeniously placed precisely in the middle of the fork, so it can be conveniently entered from either side.
xxx/ellauri229.html on line 625: The expression "plausibly deniable" was first used publicly by Central Intelligence Agency (CIA) Director Allen Dulles. The idea, on the other hand, is considerably older. For example, in the 19th century, Charles Babbage described the importance of having "a few simply honest men" on a committee who could be temporarily removed from the deliberations when "a peculiarly delicate question arises" so that one of them could "declare truly, if necessary, that he never was present at any meeting at which even a questionable course had been proposed." Charles Babbage ( 26. joulukuuta 1791 Lontoo - 18. lokakuuta 1871 Lontoo) oli englantilainen matemaatikko ja filosofi. Hän oli ensimmäisiä tieteilijöitä, jotka keksivät ajatuksen ohjelmoitavasta tietokoneesta. Vai oliko se Ada Lovelace? Naah, we need a dad for an idea so masculine as an electronic brain.
xxx/ellauri229.html on line 627: Törni died in a helicopter crash during the Vietnam War and he was promoted to the rank of major posthumously. His remains were located three decades later and then buried in Arlington National Cemetery; he is the only former member of the Waffen-SS known to be interred there.
xxx/ellauri229.html on line 633: Most of Törni´s reputation was based on his successful actions in the Continuation War (1941–44) between the Soviet Union and Finland. In 1943, a unit informally named Detachment Törni was created under his command. This was an infantry unit that penetrated deep behind enemy lines and soon enjoyed a reputation on both sides of the front for its combat effectiveness. One of Törni´s subordinates was future President of Finland Mauno Koivisto.
xxx/ellauri229.html on line 639: In 1949, Törni, accompanied by his wartime executive officer Holger Pitkänen, traveled to Sweden, crossing the border from Tornio to Haparanda (Haaparanta), where many inhabitants are ethnic Finns. From Haparanda, Törni traveled by railroad to Stockholm where he stayed with Baroness von Essen, who harbored many fugitive Finnish officers following the war. Pitkänen was arrested and repatriated to Finland. Remaining in Sweden, Törni fell in love with a Swedish Finn, Marja Kops, and was soon engaged to be married. Hoping to establish a career before the marriage, Törni traveled under an alias as a Swedish seaman aboard the SS Bolivia, destined for Caracas, Venezuela, where he met one of his Winter War commanders, Finnish colonel Matti Aarnio, who was in exile[citation needed] having settled in Venezuela after the war. From Caracas, Törni hired on to a Swedish cargo ship, the MS Skagen, destined for the United States in 1950.
xxx/ellauri229.html on line 641: While in the Gulf of Mexico, near Mobile, Alabama, Törni jumped overboard and swam to shore. Now a political refugee,Törni traveled to New York City where he was helped by the Finnish-American community living in Brooklyn´s Sunset Park "Finntown". There he worked as a carpenter and cleaner. In 1953, Törni was granted a residence permit through an Act of Congress that was shepherded by the law firm of "Wild Bill" Donovan, former head of the Office of Strategic Services.
xxx/ellauri229.html on line 693: - Aided with work for the Society for Ethnomusicology, among other professional publications
xxx/ellauri229.html on line 736: At home with his wife and daughter, the Stalker´s wife (Alisa Freindlich) begs him not to go into the Zone, but he dismissively rejects her pleas. Niinpä tietysti. In a rundown bar-café, the Stalker meets his next clients for a trip into the Zone, the Writer (Anatoly Solzhenitsyn) and the Professor (Nikolai Gringo). The Stalker, the Writer, and the Professor compete at the bar-café who gets to fuck the Stalker´s wife and who the daughter.
xxx/ellauri229.html on line 738: After returning home, the Stalker tells his wife how humanity has lost its faith and belief needed for both leaving their Comfort Zone and living a good life. As the Stalker sleeps, his wife contemplates their crummy relationship in a monologue delivered directly to the camera. In the last scene, Martyshka, the couple´s deformed daughter, sits alone in the kitchen reading a love poem by Fyodor Tyutchev.
xxx/ellauri229.html on line 744: Fyodor Ivanovich Tyutchev (Russian: Фёдор Ива́нович Тю́тчев, tr. Fyódor Ivánovič Tyútčev, IPA: [ˈfʲɵdər ɪˈvanəvʲɪt͡ɕ ˈtʲʉt͡ɕːɪf]; Pre-Reform orthography: Ѳедоръ Ивановичъ Тютчевъ; December 5 [O.S. November 23] 1803 – July 27 [O.S. July 15] 1873) was a Russian poet and diplomat.
xxx/ellauri229.html on line 748: His fairly sizeable output of verse on political subjects is largely forgotten in the West. One exception is a short poem which has become something of a popular maxim in Russia:
xxx/ellauri229.html on line 761: Tyutchev´s idea of night, for example, was defined by critics as "the poetic image often covering economically and simply the vast notions of time and space as they affect man in his struggle through life". In the chaotic and fathomless world of "night", "winter", or "north" man feels himself tragically abandoned and lonely. Hence, a modernist sense of frightening anxiety permeates his poetry. Unsurprisingly, it was not until the late 19th and early 20th century that Tyutchev was rediscovered and hailed as a great poet by the Russian Symbolists such as Vladimir Solovyov, Andrey Bely and Alexander Blok.
xxx/ellauri229.html on line 765: Silentium! is an archetypal poem by Tyutchev. Written in 1830, it is remarkable for its rhythm crafted so as to make reading in silence easier than aloud toward others. Like so many of his poems, its images are anthropomorphic and pulsing with pantheism. As one Russian critic put it, "the temporal epochs of human life, its past and its present fluctuate and vacillate in equal measure: the unstoppable current of time erodes the outline of the present."
xxx/ellauri229.html on line 771: that set before the night is blurred: Poies lipsahdit Sallin pillusta aamuhämärään:
xxx/ellauri230.html on line 42: zoo wa hana ga nagai. As for the elephant, the trunk is big. xxx/ellauri230.html on line 59: But Tanizaki died in 1965. Bugger it. In the selection for that year, the academy judged that after Tanizaki’s death, Kawabata was the writer likeliest to become a Japanese candidate. Thus, the academy judged it necessary to further examine Kawabata.
xxx/ellauri230.html on line 66: Before Haruki Murakami had achieved wide renown, Tanizaki was frequently considered one of the "Big Three" postwar Japanese writers along with Yasunari Kawabata and Yukio Mishima. Mit vit, Haruki on aivan perseestä, ällö länkkärien nuolija, kuin myös se brittiläinen japsumamu Ichiguro. Yasunari muistutti Tintin lommoposkista japsikenraalia ja Tanizaki oli vanhemmiten pyylevä.
xxx/ellauri230.html on line 70: In addition to the numerous mentions of Zen and nature, one topic that was briefly mentioned in Kawabata´s mile long Nobel lecture was that of suicide. Kawabata reminisced of other famous Japanese authors who committed suicide, in particular Ryūnosuke Akutagawa. He contradicted the custom of suicide as being a form of enlightenment, mentioning the priest Ikkyū, who also thought of suicide twice. He quoted Ikkyū, "Among those who give thoughts to things, is there one who does not think of suicide?" There was much speculation about this quote being a clue to Kawabata´s suicide in 1972, a year and a half after Mishima had committed suicide. Kawabata saw ca. 200 nighmares about it. Vittu nää insulaariset viirusilmät on aika vinxahtaneita.
xxx/ellauri230.html on line 74: Richie was born in Lima, Ohio. During World War II, he joined the United States Merchant Marine same as Shlomo Belov. (What is U.S. Merchant Marine2 anyway?) The greater tolerance in Japan for male homosexuality than in the United States was one reason he gave for sticking to Japan, as he was openly bisexual.
xxx/ellauri230.html on line 223: Myöhäisempi mongoli selostaa tapahtumat seuraavasti: Since the late 19 century and early 20 century, Tibet became more and more strategic place for British because Russian Czar’s expansion into Central Asia directly threatened India-‘the jewel in the crown’ of the British Empire. As a result, British government hurried its diplomatic step toward Tibet. In 1893, Qing government signed a contract with British, without Tibetan representative, promising British special trade rights in Tibet. Under such circumstances, Dozhiev, a Buriat Lama, also a close adviser of Thirteenth Dalai Lama, urged His Holiness to seek help from Czar’s Russia to prevent Tibet from British expansion since Manchu Qing was not powerful enough to protect Tibet anymore. This short paper tries to answer the questions like, what was the nature of his missions to Russia? And what was the relationship between Tibet and Russia during his missions in boarder international power relations? Key words: envoy, missions, power relations.
xxx/ellauri230.html on line 225: Younghusband expedition to Tibet and Anglo-Russian Convention As for the British, Lord George Curzon, the new Viceroy of India, changed ‘British policy towards Tibet from patient waiting to impatient hurry.’ Two times of attempts, in 1900 and 1901, to direct communication with Tibet were both rejected by the Dalai Lama. The lord was already concerned about the Buriat lama - a Russian subject in Tibetan court, also a high political advisor of the Dalai Lama, and considered him as an evil Russian agent behind the Dalai Lama’s anti-British policies. Inevitably, Curzon was more and more convinced that Dorzhiev’s mission to Russia would ultimately place Tibet under Russian protectorate. Especially, after Dorzhiev’s third mission to Czar Nikolai II it was widely reported that a secret agreement was already made between Tibet and Russia.
xxx/ellauri230.html on line 227: In 1903, the Lord Curzon ordered Colonel Francis Younghusband, jointly led by John Claude White, the political officer in Sikkim, to send a military expedition to Tibet. The force arrived in Lhasa on 3 August 1904.
xxx/ellauri230.html on line 230: The Dalai Lama fled to Urga (aka Ulan Bator) in Mongolia along with Dorzhiev. From there, Dorzhiev left for St Petersburg again in March 1905, hoping that Russian government could take Tibet under its protection from British and China. However, after the catastrophic defeat in Russo-Japanese war, Czar’s government could not offer any kind of assistance to Tibet in this historical turbulent time. Meantime, the dramatic rise of Germany in Europe since 1900s eventually led both Russia and Britain to come closer and to settle down their century long Great Game in Central Asia. Anglo-Russian Convention was signed at last by both sides on 31 August 1907, recognizing China’s claim for suzerainty over Tibet. Moreover, the convention also engaged to respect the territorial integrity of Tibet and abstain from all interference in her internal administration.
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xxx/ellauri230.html on line 280: While at the college, Koo once rode a bicycle down the streets of Shanghai into the International Settlement and followed an English boy also riding a bicycle onto the sidewalk, where an Indian policeman allowed the English boy to continue while stopping Koo to give him a fine for riding his bicycle on the sidewalk. Koo was shocked to discover that owing to extraterritoriality, the laws and rules that applied to Chinese in China did not apply to British subjects-in this instance laws prohibiting riding a bicycle on the sidewalk - and that a foreign policeman had power over the Chinese police. Koo was left with a lifelong desire to end the status of extraterritoriality that had been imposed by the 19th century "unequal treaties".
xxx/ellauri230.html on line 284: In addition, he was a big waver of pork sword on the side. In 1908, (20vee) Koo married his first wife, Chang Jun-o .They divorced prior to 1912. Koo's second wife, Tang Pao-yueh "May" (唐寶玥; 唐宝玥; Táng Bǎoyuè; c. 1895–1918), was the youngest daughter of the former Chinese prime minister Tang Shaoyi and a first cousin of the painter and actress Mai-Mai Sze. Their marriage took place soon after Koo's return to China in 1912 (24vee). She died in the US during the 1918 Spanish flu pandemic. Result: 2 kids.
xxx/ellauri230.html on line 286: Koo's third wife was the socialite and style icon Oei Hui-lan (1889–1992). She married Koo (33vee) in Brussels, Belgium, in 1921. She was previously married, in 1909, to British consular agent Beauchamp Stoker, by whom she had one son, Lionel, before divorcing in 1920. Much admired for her adaptations of traditional Manchu fashion, which she wore with lace trousers and jade necklaces, Oei Hui-lan was the favorite daughter of Peranakan tycoon Majoor Oei Tiong Ham, and the heiress of a prominent family of the Cabang Atas or the Chinese gentry of colonial Indonesia. She wrote two memoirs: Hui-Lan Koo (Mrs. Wellington Koo): An Autobiography, and No Feast Lasts Forever. Koo had 2 more kids out of her.
xxx/ellauri230.html on line 293: The French Premier Georges Clemenceau (se sadetakkinen paxulainen jossain Pariisin aukiolla) praised Koo for his eloquent speech. The American secretary of state, Robert Lansing, wrote that Koo had crushed the Japanese with his speech. The Canadian prime minister, Sir Robert Borden, called Koo's speech "very able".
xxx/ellauri230.html on line 294: Kiitos kumppari, hyvä puhe, mutta teemme mieluummin Japanille mielixi, sanoivat Lloyd George ja Wilson. Lopun aikaa Koo jahtasikin Pariisissa Oein häntää. On 4 May 1919, it was decided that the former German rights in the Shandong province would go to Japan.
xxx/ellauri230.html on line 296: In 1921, Koo became the Chinese minister to Britain. Much to his displeasure, Punch published a ballad that implied he was not so much a diplomat representing China but rather just a foreigner with a funny name to amuse the British. This greatly offended him.
xxx/ellauri230.html on line 301: Koo signed a treaty with the Soviet Union under which the Soviet Union renounced all "unequal treaties" that China had signed with Imperial Russia in exchange for which Koo recognized the de facto independence of Outer Mongolia, which until then he had claimed as part of China.
xxx/ellauri230.html on line 313: After German invasion of France Koo briefly served as the Chinese ambassador in Vichy, where he was forced to live under reduced conditions.
xxx/ellauri230.html on line 314: Owning to the shortage of food in occupied France, Koo's wife observed that he was forced to eat canned food for the first in his entire life.
xxx/ellauri230.html on line 315: Afterwards, he was the Chinese Ambassador to the Court of St James's until 1946. Koo decided that wartime London was too dangerous for his family to live, and sent his wife and children to New York. Madame Koo had wanted to go to London and went to New York most unwillingly.
xxx/ellauri230.html on line 319: The way that only four divisions of the Imperial Japanese Army who despite being outnumbered three to one by an Anglo-Indian-Australian force opposing them had been able to conquer Malaya and Singapore, billed at the time as the "Gibraltar of the East", in less than two months both astonished and shocked British officials. Brings to mind Putin's astonishment at the bombing of the Krim.
xxx/ellauri230.html on line 333: Koo noted that the new Communist government in Russia, which denounced liberalism as a device for Western imperialism and renounced all of the special Russian rights in China gained under the Tsarist regime, won tremendous prestige in China as the one power that seemed willing to treat China as an equal, which led directly to the founding of the Chinese Communist Party in 1920.
xxx/ellauri230.html on line 341: In October 2021, NBC sports reporter Kelli Stavast was interviewing racing driver Brandon Brown, the winner of the Sparks 300 race at the Talladega Superspeedway, on his win. In the background of the interview were chants of “Fuck Joe Biden” from the crowd – which Stavast mistook for chants of “Let’s Go Brandon,” and reported it live on-air as such. The use of “dark” in referring to political candidates actually first came from supporters of Donald Trump in March of this year. Supporters coined the phrase and Twitter hashtag #DarkMAGA – a reference to the Make America Great Again slogan – to represent a Trump running for president in 2024 who abandoned all political norms.
xxx/ellauri230.html on line 343: But slowly, some "pro-Dark Biden" memes began to emerge – particularly in the wake of the death of Ayman al-Zawahiri, the man who took over as leader of al-Qaida after Osama Bin Laden's death, who was killed in a targeted strike ordered by the Biden administration over the summer. White House digital director Rob Flaherty shared an image of Biden with red lasers shooting out of his eyes as a way to express support for the president’s murderous success.
xxx/ellauri230.html on line 459: By 1903 he was encountering opposition from the Colonial Office, which felt he was proceeding too rapidly. In 1904, after being criticized for granting a concession on land previously reserved for the indigenous Maasai people, he resigned his position. Following his resignation, he served as vice chancellor of both the University of Sheffield (1905–12) and the University of Hong Kong (1912–18). His last diplomatic post was as the British ambassador to Japan, which he began in 1920. He retired in 1926, continuing to live in Japan. During his life he wrote several papers and books, including The East Africa Protectorate (1905) and Letters from the Far East (1907).
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xxx/ellauri230.html on line 501: Fo Guan Shan Monastery is the biggest Buddhist monastery in Taiwan. It's the headquarters of a new religious movement, founded in 1967, that promotes a new form of Humanistic Buddhism.
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xxx/ellauri230.html on line 537: The Ushiku Daibutsu is located near the city of Tsukuba in the Ibaraki Prefecture of Japan. This bronze Buddha statue held the Guinness World Record for being the tallest Buddha statue in the world from 1993 to 2008.
xxx/ellauri230.html on line 549: Vallabhbhai Javerabhai Patel was born on 31 October, 1875 in Nadiad, Bombay Presidency, British India, is an Actor. Discover Vallabhbhai Patel's Biography, Age, Height, Physical Stats, Dating/Affairs, Family and career updates. Learn How rich is He in this year and how He spends money? Also learn how He earned most of Vallabhbhai Patel networth? At 75 years old, Vallabhbhai Patel height not available right now. We will update Vallabhbhai Patel's Height, weight, Body Measurements, Eye Color, Hair Color, Shoe & Dress size soon as possible. He is currently single. He is not dating anyone. We don't have much information about He's past relationship and any previous engaged. According to our Database, He has no children. His net worth has been growing significantly in 2020-2021. So, how much is Vallabhbhai Patel worth at the age of 75 years old? Vallabhbhai Patel’s income source is mostly from being a successful Actor. He is from British India. We have estimated Vallabhbhai Patel's net worth, money, salary, income, and assets at $0 according to our database.
xxx/ellauri230.html on line 551: Known as the "Iron Man of India", Vallabhbhai Patel was born in Gujarat. He was the fourth of the six children of his father, Jhaveribhai. The first 3 got gold, silver and bronze. Patel is credited for being almost single-handedly responsible for unifying India on the eve of independence. He completed his matriculation at the age of 22 due to the poor financial condition of family. Patel had a desire to study to become a lawyer. So he started to work and save funds. He went to England to study law. He passed examinations within two years and travelled back to India. Patel started practicing as a barrister in Ahmadabad. In 1917, Patel got elected as the sanitation commissioner of Ahmadabad. He displayed extraordinary devotion to duty and personal courage in fighting an outbreak of plague and led a successful agitation for the removal of an unpopular British municipal commissioner. Inspired by the words of Gandhi, Patel started active participation in the Indian independence movement. So apparently he's not the world's largest guy in bronze, but a man of steel.
xxx/ellauri230.html on line 581: Vauzi vau, löytyy kokonainen japanilaisten pikkujalkojen jumise! Is there really no word for ‘foot’ in Japanese? Ei vaan あし [ashi] on kuin Suomessa sääri ja/tai jalkaterä. Fito on ilmeinen lainasana. Tähän löytyi sentään vastaus:
xxx/ellauri230.html on line 586: While the vagina will most commonly expand during periods of arousal, it is possible that the penis can't fit properly inside, which can make woman feel much pain and discomfort. This could be due to exceptionally large penis size, thrusting too hard or the women is not sufficiently aroused (meaning the cervix and uterus have not been pushed up to let the vagina expand). So wait a minute jap, not so fast, there will more than enough space for your half-foot in a few moments!
xxx/ellauri230.html on line 650: In Chinese art, the Four Gentlemen or Four Noble Ones (Chinese: 四君子; pinyin: Sì Jūnzǐ), literally meaning "Four Junzi", is a collective term referring to four plants: the plum blossom, the orchid, the bamboo, and the chrysanthemum. The term compares the four plants to Confucian junzi, or "gentlemen". They are most typically depicted in traditional ink and wash painting and they belong to the category of bird-and-flower painting in Chinese art. In line with the wide use of nature as imagery in literary and artistic creation, the Four Gentlemen are a recurring theme for their symbolism of uprightness, purity, humility, and perseverance against harsh conditions, among other virtues valued in the Chinese traditions.
xxx/ellauri230.html on line 656: Chrysanthemums entered American horticulture in 1798 when Colonel John Stevens imported a cultivated variety known as 'Dark Purple' from England. The introduction was part of an effort to grow attractions within Elysian Fields in Hoboken, New Jersey. Hoboken, NJ is nowadays considered the world hub of chrysanthemum cultivation by some westerners.
xxx/ellauri230.html on line 658: In some European countries (e.g., France, Belgium, Italy, Spain, Poland, Hungary, Croatia), incurve chrysanthemums symbolize death and are used only for funerals or on graves, while other types carry no such symbolism; similarly, in China, Japan, and Korea of East Asia, white chrysanthemums symbolize adversity, lamentation, and/or grief. In some other countries, they represent honesty. In the United States, the flower is usually regarded as positive and cheerful, with New Orleans as a notable exception.
xxx/ellauri232.html on line 85: Far-right groups have been a consistent presence in the Swedish political underground since the early 1920s, with their high point coming in the municipal elections of 1934, when around eighty council members of Svenska nationalsocialistiska partiet (the Swedish National Socialist Party) were elected across the country. After a long period of mainstream political inactivity in the wake of the Second World War, neo-fascism grew stronger in the 1980s, culminating in the emergence of several new neo-Nazi organisations in the 1990s. The most notable of these groups was Nationalsocialistik Front (the National Socialist Front), who were replaced by the currently active Svenskarnas Parti (the Party of the Swedes) in 2009. The Party of the Swedes’ political program states that “only people who belong to the western genetic and cultural heritage, where ethnic Swedes are included, should be Swedish citizens”, as well as their belief that “all policy decisions should be based on what is best for the interests of the ethnic Swedes”. Far from being prohibited in Sweden, these monsters are sitting now in public offices.
xxx/ellauri232.html on line 90: The Social Democratic Party defined Swedish politics during the last century, holding power for more than forty consecutive years, and governing for almost seventy years in total. During the 1980s, the party turned rightwards, adopting the politics of the ‘Third Way’, caught in the first wave of neoliberalism. It lost the power base of industrial workers as industries moved abroad. The following decades saw rapid increases in class divisions, growing faster in Sweden than in any other country within the OECD.
xxx/ellauri232.html on line 92: The far Right is moving forward all over the globe: in Putin’s Russia, in the sectarian conflicts of the Middle East, dramatically in India, visible in the success of the BJP (witness the 182-meter statue of Patel!). This occurs as the need for a planned and democratically controlled economy is more pressing than ever, as we face accelerating climate change, and shifting attitudes to nationality, as more and more people across the world are forced to move. Socialism – far beyond the clichés of economism – is needed more urgently than ever.
xxx/ellauri232.html on line 99: If social claims appeal to the people's struggle with poverty and inequality, nationalism offers an encompassing narrative, an identity that blurs the lines of social classes and hides the social fractures that created this very problem. While Fascism promises to protect workers, studies show how Workers' conditions worsened severely during fascist times, something that can also be seen in the strong ultraliberal component most of the 'new far right', and of the dubious democratic credentials of of neoliberalism, devoid of the philosophical background of political liberalism. Nationalism gives the two great enemies behind the woes of people: foreigners, and immigrants. The external enemy, the internal enemy. Both combined ensure that no one is paying attention at inequality or working and living conditions.
xxx/ellauri232.html on line 117: Under mellankrigstiden och senare formulerades en uppsjö av psykologiska och sociologiska ”teorier” om fascism. Wilhelm Reich hävdade i sin Massenpsychologie des Faschismus (1933) att nyckeln till fascismen låg i det borgerliga samhällets undertryckande av sexualiteten. Varför vissa samhällen förblev oberörda förklarades inte. Vilka då? Inte britterna, men kanske det hjälpte att britter är högklassiga runkare.
xxx/ellauri232.html on line 122: Under de senare årtiondena har flera forskare betonat de idealistiska och antimaterialistiska elementen i fascismen. I stället för att se denna som en reaktionär rörelse har flera forskare betonat dess revolutionära och visionära karaktär. Fascismen skall således närmast ses som en protest mot det sekulära samhällets symboliska ödslighet. Jimmie Åkessons smärta figur i kostym och slips ger oss hopp i de här svåra tiderna där Anders Tegner ses i ylletröja och andra partiers politiker går med kragarna vidöppna.
xxx/ellauri232.html on line 124: Den israeliska forskaren Zeev Sternhell ser fascismen som en form av revision av marxismen. Detta tänkande sökte övervinna det liberala samhällets atomisering. Man accepterade den ”liberala ekonomin”, men tog avstånd från liberalismens filosofiska grundvalar: universalism, framsteg, naturrätt och jämlikhet. Vilken idiot!
xxx/ellauri232.html on line 129: Som motsats hör på britten Griffins definitionsförsök. Han hävdar i sin bok The Nature of Fascism (1991) att fascismen var en särskild ideologi vars ”mytiska kärna” var ”en nyfödd form av populistisk ultranationalism”. Amerikanske Payne från Texas ger det ett hånskratt.
xxx/ellauri232.html on line 133: Payne menar att Griffins definition saknar centrala element som måste ingå i en fascismdefinition, exempelvis våldsanvändningen och den paramilitära organisationsformen. Griffins definition av fascismen är närmast godmodig, ja oförarglig. Den är heller inte konsensuell i vetenskapen. Det är bara något han påstår. Att han tas upp i detta sammanhang beror på att han i Sverige fått en särskilt aktualitet genom sin lärjunge Henrik Arnstad, som under hänvisning till Griffin hävdat att Sverigedemokraterna är ett fascistiskt parti. Genom att statsminister Stefan Löfven i ett pressat ögonblick påstod att Sverigedemokraterna var ett fascistiskt parti och hänvisade till Arnstad, har denna tolkning fått ett slags officiell sanktion. Fascismen i Sverige som under mellankrigstiden inte lyckades komma över 1 procent-nivån i valet 1936 skulle nu samla nära 13 procent av den svenska valmanskåren? Well NSDAP got 1/3 of the vote on 1932. In 1933 they got 9/10, being the only option left.
xxx/ellauri232.html on line 149: De rörelser som gick under namn av fascism var alltför olika för att sammanfattas i ett begrepp. Den tyske historikern Wolfgang Wipperman har gjort ett försök till tredelning av begreppet. Han talar om den italienska ”normalfascismen”, den tyska ”radikalfascismen” och slutligen den östeuropeiska fascismen. En sådan realtypisk tredelning av fascismbegreppet har en empirisk konkretion och ger en bättre utgångspunkt för forskningen än Griffins tandlösa definition.
xxx/ellauri232.html on line 151: Den tyske historikern Wolfgang Wipperman har gjort ett försök till tredelning av begreppet. Han talar om den italienska ”normalfascismen”, den tyska ”radikalfascismen” och slutligen den östeuropeiska fascismen. En sådan realtypisk tredelning av fascismbegreppet har en empirisk konkretion och ger en bättre utgångspunkt för forskningen än Griffins tandlösa definition.
xxx/ellauri232.html on line 157: Den Mitgliedern des Wissenschaftlichen Beirats der Bundesregierung Globale Umweltveränderungen (WBGU) warf er angesichts ihres Hauptgutachtens Welt im Wandel – Gesellschaftsvertrag für eine Große Transformation 2011 vor, sie seien Utopisten, die eine Klimadiktatur in größerem Rahmen vorschlügen, und dies nicht aus Gedankenlosigkeit. Dies erinnere ihn an die faschistische oder kommunistische Internationale. Es handle sich um naturwissenschaftliche Fanatiker, die ihre Vorstellungen durchsetzen wollen.
xxx/ellauri232.html on line 176: Holocaustforscher dagegen waren nicht amüsiert. Ihre mehrheitliche Ansicht formulierte Reinhard Rürup zugespitzt so: „Was an den Thesen des Buches richtig ist, ist nicht neu, und was neu ist, ist nicht richtig.“
xxx/ellauri232.html on line 182: Invandring och integration har blivit så laddade frågor att många forskare undviker att ta sig an dem. En orsak till detta kan härledas till de tre integrationspolitiska maktutredningar som initierades i början av 2000-talet och som förvandlade området till ett politiskt slagfält. I stället för att föra en rationell dialog kring integration kom inflytelserika politiker, journalister och samhällsvetare att bidra till ett debattklimat och kunskapsläge som präglas av generaliserande slutsatser om främlingsfientlighet, utanförskap och rasism. Det är därför inte underligt att Sverige efter flyktingkrisen 2015 har haft svårt att hantera integrationspolitikens utmaningar.
xxx/ellauri232.html on line 184: Hur kommer det sig att Sverige inte hade någon vidare bra strategi för att ta emot det stora antalet flyktingar som kom hit 2015? Nog för att det var unikt många som kom under en kort period men beredskapen var låg och kunskapsbristerna stora. Problemen förvärrades av att när politiker från olika läger då yttrade sig om integrationspolitikens utmaningar spårade samtalen oftast ur. Och så är det fortfarande. Varför är det politiska samtalet om integration och invandring så minerat att dialoger hela tiden stängs ner eller slutar i något slags allmän ödeläggelse? Debatten om de ”apatiska flyktingbarnen” är ett exempel på hur svårt det har varit och fortfarande är att i offentlig debatt hantera frågor som berör invandring. Detsamma gäller diskussioner om ”utsatta områden” och gängkriminalitet bland invandrare. Att dessa frågor är så laddade gör att begåvande forskare i dag undviker att ta sig an centrala frågor som handlar om integration och invandring, fast det ju borde vara tvärtom. Sverige har gått från att vara ett relativt homogent land till att bli mer heterogent. Det innebär självfallet problem och krav på omställningar som måste lösas i dialoger där det är högt till tak och med politisk handlingskraft.
xxx/ellauri232.html on line 186: Utredningar betraktades i Sverige fram till sjuttiotalets slut som ett respektabelt verktyg för den sociala ingenjörskonsten. Men i början av åttiotalet kom de stora utredningarna från sextio- och sjuttiotalet, där betoningen låg på att formulera politiska reforminriktningar med brett stöd, att betraktas som alltför tungrodda och långsamma, vilket ledde till reformer som innebar att utredningstiden kortades ner. De breda parlamentariska utredningarna blev allt färre, medan utredningar ledda av en särskild utredare – så kallade enmansutredningar – blev den vanligaste formen.
xxx/ellauri232.html on line 188: Maktutredningar är något av en nordisk tradition, förklarar norska statsvetaren Øyvind Østerud. Därefter följde de skandinaviska grannländerna upp med olika egna varianter och till slut plockades utredningsformen upp även i Finland. De svenska maktutredningarna i början av 2000-talet I stället utgjorde ett dråpslag mot hela det statliga kommittéväsendet. Den första maktutredningen fick fem år på sig, kvinnomaktutredningen bara två. Utredningen fick aldrig en ärlig chans att producera ny kunskap i större omfattning. Dessutom intog politiska aktörer en central roll som bröt mot oavhängighetstraditionen.
xxx/ellauri232.html on line 192: Den första integrationspolitiska maktutredningen tillkom i kölvattnet av invandringen i slutet av åttiotalet och under nittiotalet. De flyktingar som då anlände till Sverige kom inte bara från det forna Jugoslavien utan även från delar av Mellanöstern och Afrika. Invandringens omfattning var mindre än den var toppåret 2015, men den var betydande och det stod redan då klart att Sverige hade omfattande problem med segregation och ojämlikhet som drabbade personer med invandrarbakgrund. Men den westholmska utredningen öppnade i varje fall för en breddad diskussion, eftersom det konstaterades att den som kommit till Sverige från till
xxx/ellauri232.html on line 193: exempel Somalia stod inför helt andra svårigheter än den som kommit hit från Norge, forna Jugoslavien eller Kanada. Utbildningsbakgrund förklarande en del, men inte allt.
xxx/ellauri232.html on line 195: När utredningen kommit så långt i sitt arbete att återstoden av arbetsinsatsen mest skulle handla om att slutföra de planerade forskarvolymerna slog en bomb ner i medierna. I en debattartikel (DN 2003-04-06) meddelade två av expertgruppens medlemmar – ekonomhistorikern Paulina de los Reyes och sociologen Masoud Kamali – att de hoppade av arbetet i utredningen. Som skäl angavs följande: ”Utredarens arbetssätt och utredningens perspektiv, fokus och prestationer hittills gör dock att vi i dag inte längre ser det som meningsfullt att sitta kvar i expertgruppen.” Av artikeln framgick att författarna ansåg att forskare med invandrarbakgrund var underrepresenterade i utredningen, att dessa inte släppts fram för att få vara redaktörer för forskarvolymerna och att valet av utredare – Anders Westholm – ansågs ”väcka många frågor”.
xxx/ellauri232.html on line 203: Det som hände sedan var att den integrationspolitiska maktutredning som leddes av Westholm avvecklades under fortsatt förnedrande former. Det skulle gå undan att lägga ner utredningen. Det fick aldrig bli något slutbetänkande i form av en statlig offentlig utredning (SOU). De sista publikationerna degraderades till rapporter i Departementsserien (Ds) och Westholm fick för att kunna slutföra påbörjande arbeten byta titel från ”särskild utredare” till ”forskningsledare”. För Westholms del kom hela affären med utredningen att sätta djupa spår på hjässan.
xxx/ellauri232.html on line 214: Westholm, och de forskare som stod på hans sida, betraktade till exempel ojämlikhet och främlingsfientlighet som något som måste beskrivas, definieras och påvisas för att sedan kunna förklaras. Det är ingen tvekan om att det krävs försiktighet och gott omdöme när samhällsvetare skapar och anlägger termer på olika företeelser. Han ansåg också att det var olämpligt att göra antagandet om att förtryck, orättvisor och rasism genomsyrar i stort sett hela samhället, eftersom det bara är just ett antagande och det intressanta är de variationer som kan framträda när teori testas mot empiri. Frågor som måste ställas handlar om varför individer som tillhör en viss inkomstgrupp och kommer från en viss region är mer eller mindre socialt toleranta än de som kommer från ett annat samhällsskikt och region. Månne dom är helt enkelt bara fattiga och dummmare? Och så vidare.
xxx/ellauri232.html on line 216: Kamali och de los Reyes och många forskare som stod på deras sida utgick i sin verksamhet från att xenofobi, invandrarfientlighet och rasism genomsyrar hela samhället och att själva användandet av en term som till exempel ”invandrare” skapar just de orättvisor och utanförskap som bör motverkas. De menar att ”forskningen” därför måste fokusera på hur skillnader ska utjämnas så att kategoriernas betydelse blir meningslösa i framtiden.
xxx/ellauri232.html on line 218: Men hela Kamalis utredning och den verksamhet som bedrevs av hans kolleger i den utredning han fick ta ansvar för bygger på uppdelningar mellan ”vi och dom”. Det handlar hela tiden om vilka som är rasister, om vilka som tillhör gruppen ”vita” eller ”rasifierade”, och så självfallet uppdelningar efter klass och kön. Det är uppenbart att ”vi och dom” är en indelning som bör undvikas enbart i vissa sammanhang, inte i andra. Men det bestäms av forskarnas personliga uppfattningar om hur verkligheten är beskaffad och den präglas av en ideologisk förståelse. Det handlar inte om slutsatser baserade på rigorösa empiriska studier, utvecklade med ambitiösa metoder. Det handlar om åsikter. Det kan ju hända att när man först studerar allt riktigt nogrannt, visar det sig at det inte alls finns några klasser, raser eller kön.
xxx/ellauri232.html on line 322: A shochet is a ritual slaughterer who skillfully practices shechitah, slitting the throat of the animal as per Torah tradition. He does so using a chalef, a perfectly sharp and smooth knife with which he can swiftly and cleanly cut through the trachea and esophagus in an uninterrupted sweeping motion. Before beginning his work, the shochet says the traditional blessing, “Blessed are you … Who has commanded us regarding shechitah [slaughter].”
xxx/ellauri232.html on line 330: In the traditional Jewish communal set-up, the shochet is among the most respected members of the congregation. Since the difference between kosher slaughter and non kosher slaughter are often impossible for the observer to detect, the community relies upon the faith and integrity of the shochet, trusting that their meat is indeed kosher.
xxx/ellauri232.html on line 338: I am new to the concept of Sabbath, and relatively ignorant of Jewish terminology, so please don’t be offended by my ignorance. But I am trying to reconcile the activity done by a rabbi at synagogue on the Sabbath with the concepts of labor and rest. It seems to me that the acts of organizing and conducting a worship/prayer gathering takes quite a bit of work. Is this an exemption to the command to “keep the Sabbath”, or would there be another day of Sabbath for the local rabbi or…what?
xxx/ellauri232.html on line 346: You are correct that paid work is not permitted on Shabbat and major Jewish holidays, and no one – not even the cantor and the rabbi – is exempt from the laws of Shabbat. There are also jobs which do not include forbidden activities, such as babysitting, waiting tables, or house-sitting. This covers most of what the rabbi does, except writing.
xxx/ellauri232.html on line 348: The main problem with jobs in this second category is that one may end up writing (which is not permitted on Shabbat) to keep an accurate log of money owed. To prevent this, work for pay on Shabbat is forbidden, even if the work itself is technically permissible.
xxx/ellauri232.html on line 350: Nevertheless, a person can be paid a general sum for several days’ work, including Shabbat. For example, the rabbi is paid a set monthly salary which includes his Shabbat duties. Similarly, a babysitter who works during the week, and also on Shabbat, should be paid a set fee for the week. The same with a cantor.
xxx/ellauri232.html on line 352: Another approach is to pay a set amount for travel, preparation and Shabbat duties. Because the payment is not being broken down, the worry about writing to record the money owed is removed.
xxx/ellauri232.html on line 360: To experience Shabbat rest, we need to cease work — that is, cease all creative involvement with our world. Plowing a field, for example, constitutes creative involvement with the world. Converting matter into energy (which is what we do every time we press down on the gas pedal or turn on an electrical appliance) constitutes creative involvement with the world. If you're creatively involving, you're not resting. This may sound to you like pilpul, which it admittedly is.
xxx/ellauri232.html on line 362: The problem ultimately is this: If you work while others rest you get ahead of the others while they rest, and they have to work too to come up even, so the only way for anyone to get some rest is for everyone to rest at once and for everyone to keep a close eye on the others to make sure nobody cheats.
xxx/ellauri233.html on line 56: Har du en bucket list, det vill säga något som du drömmer om att göra innan du dör? Om inte kan det vara läge att göra en. Det tycker Micael Dahlen, ekonomiprofessor vid Handelshögskolan i Stockholm. Hans påstående backas upp av en del forskning.
xxx/ellauri233.html on line 65: Sairaalassa Carter ja Edward onnistuvat löytämään yhteisen sävelen. Hauskan vuoksi Carter alkoi kirjoittaa luetteloa aktiviteeteista ennen kuin hän "potkuisi ämpäriin". Kuultuaan, että hänellä on alle vuosi elinaikaa, hän hylkää masentuneena luettelonsa. Edward löytää sen seuraavana aamuna ja kehottaa häntä tekemään kaiken listalla olevan, lisää siihen omat esineensä ja tarjoutuu rahoittamaan kaikki kulut. Carter on samaa mieltä, ja vaikka hänen vaimonsa Virginia vastustaa, kaksi potilasta lähtee matkalle viimeiseen maailmaan Matthew'n kanssa. He hyppäävät laskuvarjohyppyihin, ajavat vintage Shelby Mustangilla ja Dodge Challengerilla California Speedwayn ympäri, lentävät pohjoisnavan yli, syövät illallista Chevre d'orissa (olikohan vuohi yhtä hyvää kuin mun 70-vuotispäivillä, tushkinpa), vierailee Taj Mahalissa, ajaa moottoripyörillä Kiinan muurilla, osallistu leijonasafarille Tansaniassa ja vieraile Mount Everestillä. Vittu miten typeriä kohteita! Siis kerta kaikkisen joutavia paskoja!
xxx/ellauri233.html on line 88: – Vad vill du att ska stå i dödsannonsen eller på gravstenen? Jag har aldrig hört någon som vill att det ska stå: ”det gick smidigt”. Om vi bara låter livet rulla på tappar vi lusten att leva. No vittu juippi olishan se hienoa jos voisi oikeasti sanoa "Hyvinhän se meni" kiven takana. Mutta kyllä ehtii mennä niin moni juttu vituralleen ennen henxeleitä, että harva voisi hyvällä omallatunnolla allekirjoittaa tollasta deviisiä. I for one oisin ollut enemmän kuin tyytyväinen siihen.
xxx/ellauri233.html on line 104: Ja, vad säger man? Ni som hörde fanskapet sommarprata i P1 15 juli, är det någon av er eller någon annan som sitter inne med information om hur det kommer sig att den här killen inte befinner sig i ett gruppboende?
xxx/ellauri233.html on line 144: Hur fan kan den här frånstötande managementtomten ha utsetts till ”årets supertalang inom området forskning”??? Ligger det verkligen så jävla illa till med rikets akademiska sfär? Jag hörde hans sommarprogram och tänkte att vad är detta för en dåre? Sämsta musiksmaken var det också där han inkluderade en egen inspelning av Marilyn Manson-låt med en symfoniorkester, eller iallafall en del av.
xxx/ellauri233.html on line 150: Ekonomiprofessor Micael Dahlén är säker. Att ha en tro gör människan lyckligare. Vad han själv tror har han inte riktigt bestämt, men han talar gärna om att det finns en välsignelse. En välsignelse som gör att hans egen pappa, mot alla odds, fortfarande är i livet. Var i alla fall. Tror han åtminstone. Borde kolla kanske.
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xxx/ellauri233.html on line 162: The rise of modern, centralized states in Europe by the early 19th century heralded the end of Jewish judicial autonomy and social seclusion. Their communal corporate rights were abolished, and the process of emancipation and acculturation that followed quickly transformed the values and norms of the public. Estrangement and apathy toward Judaism were rampant. The process of communal, educational and civil reform could not be restricted from affecting the core tenets of the faith. The new academic, critical study of Judaism (Wissenschaft des Judentums) soon became a source of controversy. Rabbis and scholars argued to what degree, if at all, its findings could be used to determine present conduct. The modernized Orthodox in Germany, like rabbis Isaac Bernays and Azriel Hildesheimer, were content to cautiously study it while stringently adhering to the sanctity of holy texts and refusing to grant Wissenschaft any say in religious matters. On the other extreme were Rabbi Abraham Geiger, who would emerge as the founding father of Reform Judaism, and his supporters. They opposed any limit on critical research or its practical application, laying more weight on the need for change than on continuity.
xxx/ellauri233.html on line 165: Besides working for the civic betterment of local Jews and educational reform, he displayed keen interest in Wissenschaftskäse. But Frankel was always cautious and deeply reverent towards tradition, privately writing in 1836 that "the means must be applied with such care and discretion... that forward progress will be reached unnoticed, and seem inconsequential to the average spectator."
xxx/ellauri233.html on line 179: Tulikohan siitä novellista valmista? Wikisivuilla "Micaelin" viimeinen kyhhäys olis vuodelta 2011. Mitä se on häärännyt tässä välissä? Mixi Hobla on kaivanut sen naftaliinista? Samanlainen hörhelö se on vielä vaikka kohta miehen iässä. No ei, sen kv. sivut vaan laahaa jäljessä, ruozixi se on jatkanut hääräilyä netissä. En liten bok om lycka utkom år 2020. I boken försöker författaren ge svar på frågan vad som gör oss lyckliga, genom att peka på resultaten från sin egen och andras forskning på området. Dessutom får läsaren 13 konkreta tips vilka kan få oss att trivas bättre med våra liv. De handlar huvudsakligen om skumtomtar. Recensenten beskriver Dahlen: "det är som att han ser sitt eget liv som ett psykologiskt experiment".
xxx/ellauri233.html on line 208: Micael är fortfarande tjänstledig till 50 procent från sin tjänst på Handelshögskolan, något som utöver att skriva böcker även gett honom tid att bland annat medverka i de båda föreställningarna ”Kaosologi”, "Imagologies" och ”Om lycka” på Dramaten. Den sistnämnda tillsammans med skådespelaren Johan Ulvesson.
xxx/ellauri233.html on line 217: Och viss forskning visar att högkänsliga fäder är mer inkännande gentemot sina barn än andra fäder. – Vilken gåva! Så ta till vara på och njut av din högkänslighet fullt ut, men glöm inte bort att ta hand om dig själv. Icke för mycket av det goda! Inte för många skumtomtar alltså! Ingen liggjoga med pyttarna!!
xxx/ellauri233.html on line 228: Look inside this book! Michael Dahlen: Ending Big Government: The Essential Case for Capitalism and Freedom. 4.7 out of 5 stars (29) Reviews. Kindle Price: $6.59.
xxx/ellauri233.html on line 238: Wimpy statists in the sidelines of the big scramble for money cry for big government, a government that gains power at the expense of individual freedom, a government that uses its power to confiscate and redistribute wealth, to regulate and control the economy, and to micromanage citizens’ behavior.
xxx/ellauri233.html on line 240: As Michael Dahlen shows in Ending Big Government: The Essential Case for Capitalism and Freedom, the only rational alternative to statists and the only antidote to the problems they cause is free-market, laissez-faire capitalism. This is the system of limited government, the system of economic and political freedom. It is a system that has created more wealth, offered more opportunity, and lifted more rich people out of the dredges of poverty than any other system.
xxx/ellauri233.html on line 377: Missä kohen Jamesin Blackthornen seikkailut poikkeavat esikuvastansa Adamsista? No mietitään - tää on romaani, eikä pelkkä rags to riches tositarina. Ei siis riitä pelkkä (E), pitää olla paxulti myös (K) ja (F). Näyttää siinä olevan kaikenlaista nujakointia, ja aika pian on jonkin verran myös japsunaisten nussintaa (sitähän oli Aatamilla kyllä izellään). "As they spend more time together, Blackthorne comes to deeply admire both Toranaga and (specifically) Mariko, and all three secretly become lovers." Samainen Mariko (joka on sentään vaan japsulainen nainen) silputaan smithereeneixi. "However, she and Blackthorne and the other ladies of Toranaga's "court", escape into a locked room. As the ninja prepare to blow the door open Mariko stands against the door and is killed by the explosion." No jäähän Toranagalle vielä "Lady Anjin". Entäs moraali? "Blackthorne is torn between his growing affection for Mariko (who is married to a powerful, abusive, and dangerous samurai, Buntaro), his increasing loyalty to Toranaga, his household and consort, a "Willow world" courtesan named Kikuli, and his desire to return to the open seas aboard Erasmus so he can intercept the Black Ship fleet before it reaches Japan." Onpa hienoa: (E,F,K) konfliktoituvat! "There are other recurring themes of Eastern values, as opposed to Western values, masculine (patriarchal) values as opposed to human values, etc."
xxx/ellauri233.html on line 379: In Christopher Nicole's Lord of the Golden Fan, published just two years before Shōgun, in 1973, Adams is portrayed as sexually frustrated by the morals of his time and seeks freedom in the East, where he has numerous sexual encounters. The work is considered light pornography. Kuulostaa huomattavasti kiinnostavammalta, (K) puoli näyttää olevan kunnossa.
xxx/ellauri233.html on line 386: Elijah ben Solomon Zalman, (Hebrew: ר' אליהו בן שלמה זלמן Rabbi Eliyahu ben Shlomo Zalman) known as the Vilna Gaon (Yiddish: דער װילנער גאון, Polish: Gaon z Wilna, Lithuanian: Vilniaus Gaonas) or Elijah of Vilna, or by his Hebrew acronym HaGra ("HaGaon Rabbenu Eliyahu": "The sage, our teacher, Elijah"; Sialiec, April 23, 1720 – Vilnius October 9, 1797), was a Talmudist, halakhist, kabbalist, tobacconist, and the foremost leader of misnagdic (anti-hasidic) Jewry of the past few centuries. He is commonly referred to in Hebrew as ha-Gaon he-Chasid mi-Vilna, "the pious hasid from Vilnius".
xxx/ellauri233.html on line 401: The Gaon once started on a trip to the Land of Israel, but for unknown reasons did not get beyond Germany. While at Königsberg he wrote to his family a postcard.
xxx/ellauri233.html on line 410: Shneur Zalman of Liadi (Hebrew: שניאור זלמן מליאדי, September 4, 1745 – December 15, 1812 O.S. / 18 Elul 5505 – 24 Tevet 5573), was an influential Lithuanian Jewish rabbi and the founder and first Rebbe of Chabad, a branch of Hasidic Judaism, then based in Liadi in Grand Duchy of Lithuania and later in the Grodno Governorate of the Russian Empire. He was the author of many works, and is best known for Shulchan Aruch HaRav, Tanya, and his Siddur Torah Or compiled according to the Nusach Ari. Zalman is a Yiddish variant of Solomon and Shneur (or Shne'or) is a Yiddish composite of the two Hebrew words "shnei ohr" (שני אור "two ears"). Shneur Zalman was a prominent (and the youngest) disciple of Dov Ber of Mezeritch, the "Great Maggid", who was in turn the successor of the founder of Hasidic Judaism, Yisrael ben Eliezer, known as the Baal Shem Tov. He too displayed extraordinary talent while still a child. By the time he was eight years old, he wrote an all-inclusive commentary on the Torah based on the works of Rashi, Nahmanides and Abraham ibn Ezra.
xxx/ellauri233.html on line 412: Until the age of 12, he studied under Issachar Ber in Lyubavichi (Lubavitch); he distinguished himself as a Talmudist, such that his teacher sent him back home, informing his father that the boy could continue his studies without the aid of a teacher. At the age of 12, he delivered a discourse concerning the complicated laws of Kiddush Hachodesh, to which the people of the town granted him the title "Rav". The misnagdim, on the other hand, dubbed him "Rebbe Schlemiel".
xxx/ellauri233.html on line 418: In the course of the Hasidic movement's establishment, opponents (Misnagdim) arose among the local Jewish community. Disagreements between Hasidim and their opponents were debated with knives used by butchers for shechita, slaughtering of certain mammals and birds for food according to kashrut. Kashrut (also kashruth or kashrus, כַּשְׁרוּת) is a set of dietary laws dealing with the foods that Jews are permitted to eat and how those foods must be prepared according to Jewish law. Food that may be consumed is deemed kosher (/ˈkoʊʃər/ in English, Yiddish: כּשר), from the Ashkenazic pronunciation (KUHsher) of the Hebrew kashér (כָּשֵׁר), meaning "fit" (in this context: "fit for consumption"). Oh, and the phrasing of prayers, among others. In the case of an adhesion on cattle's lungs specifically, there is debate between Ashkenazic customs and Sephardic customs.
xxx/ellauri233.html on line 422: In countries such as the United States, where there exists a large non-kosher meat market, the hindquarters of the animal (where many of the forbidden meats are located) is often sold to non-Jews, rather than trouble with the process.
xxx/ellauri233.html on line 423: This tradition goes back for centuries where local Muslims accept meat slaughtered by Jews as consumable; however, the custom was not universal throughout
xxx/ellauri233.html on line 424: the Muslim world, and some Muslims (particularly on the Indian subcontinent) did not accept Jewish hindquarters as halal. In Israel, on the other hand, specially trained men are hired to prepare the tref hindquarters for sale as kosher.
xxx/ellauri233.html on line 432: Jewish and Muslim commentators cite studies by the Vilna Gaon and Rebbe Schlemiel that show shechita is humane and that criticism is at least partially motivated by antisemitism. A Knesset committee announced (January, 2012) that it would call on European parliaments and the European Union to put a stop to attempts to outlaw kosher slaughter. "The pretext [for this legislation] is preventing cruelty to animals or animal rights—but there is an obvious element of anti-Semitism and a badly hidden message that Jews are cruel to animals," said Committee Chair MK Danny Danon (Likud).
xxx/ellauri233.html on line 434: Studies done in 1994 by Temple Grandin, and another in 1992 by Flemming Bager, showed that when the animals were slaughtered in a comfortable position they appeared to give no resistance and none of the animals attempted to pull away their head. The studies concluded that a shechita cut "probably results in minimal discomfort" because the cattle stand still and do not resist a comfortable head restraint device.
xxx/ellauri233.html on line 438: Mary Temple Grandin (born August 29, 1947) is an American scientist, academic and animal behaviorist. She is a prominent proponent for the humane treatment of livestock for slaughter and the author of more than 60 scientific papers on animal behavior. Grandin is a consultant to the livestock industry, where she offers advice on animal behavior, and is also an autism spokesperson.
xxx/ellauri233.html on line 442: Temple Grandin has worked closely with Jewish slaughterers to design more comfortable handling systems for cattle, and has said: "When the cut is done correctly, the animal appears not to feel it. Anyway I don't. From an animal-welfare standpoint, the major concern during ritual slaughter are the stressful and cruel methods of restraint (holding) that are used in some plants."
xxx/ellauri234.html on line 100: "I'd had an inappropriate encounter with Monica Lewinsky and would do so again on other occasions between November and April, when she left the White House for the Pentagon. For the next ten months, I didn't see her, although we talked on the phone from time to time while I wanked."
xxx/ellauri234.html on line 256: te vastaatte minulle, ajatelkaa sitä. Te haluatte, että me heittäisimme airomme keskellä myrskyn huutoa. Up the shit creek without a paddle olisimme. I for one much rather put my paddle up that crack.
xxx/ellauri234.html on line 396: Pugnabit primo fortassis, et 'improbe' dicet: Vänkää enste se vastaan, "törkimys" huutaa,
xxx/ellauri234.html on line 468: I was under the impression that almost all living creatures had at least the capacity for joie de vivre, and I assumed that it would be so for my child, as well.
xxx/ellauri234.html on line 472: Now that I think of it, my main error was for myself to have been born! I know what to do: jump on front of a tube train, so my son of a bitch and my bitch of a wife can at least inherit me, for whatever that is worth. Well my used IPad might still be worth $50.
xxx/ellauri234.html on line 475: This really hits home for me. I am exactly 27 years old, I work two somewhat dead-end, low-paying jobs (warehouse at Floor and Decor and a DSP for the developmentally disabled). Last year, I tried to commit suicide in my car after a long period of living in my car. The car didn't survive the suicide attempt, but I did. Surprisingly, I only got a few bumps and bruises from the accident, but nothing major. I was in a psych ward for 2 weeks. After that, I had to move back in with my parents in their one bedroom apartment. I hate them for all that they put me through this past year, but I'm grateful for their conditional love. My presence in my dad's life counts for a lot, especially since he probably feels like a failure like you and me.
xxx/ellauri234.html on line 480: The world is a wonderful, miraculous, beautiful place. Just to be in it and develop software for it is a privilege.
xxx/ellauri234.html on line 483: I guess your parents probably don’t judge you and are glad to have some help at home - washing the toilet and taking out the garbage and such. They probably worry much more when you don't. One little piece of advice anyway: I do suspect that to cultivate self-discipline is a good start. Not to pamper yourself, you stupid lout. And don't forget to take the garbage with you as you go.
xxx/ellauri234.html on line 487: Indeed if I could I would rather not have any children. Was almost 30-years old when I did. The issue was the bitch of a partner I chose - not the children. Most of their childhood was complete misery for them but I won’t get those great years back. I kept in a good shape and whacked them well and right to the best of my ability. They are all successful adults now. They are grateful that we are not close at all these days, and I’m living and learning to be OK with that.
xxx/ellauri234.html on line 489: One word for the wise and depressed men described in this thread: VASECTOMY. Get it! I got it. Too late tho. Highly unlikely that creating another being entirely dependent on you for 18 years is going to do much to change your mood. Don’t have kids unless parenthood is your top priority and ambition in life. Kurt Cobain was right: it’s a setup!. Plant a house. Build a tree! Take a beer! Have a cow! Watch some TV! Join Depressive Quora!
xxx/ellauri234.html on line 492: Damn dude, I'm truly sorry that was the experience for you.
xxx/ellauri234.html on line 493: I know all about the wrong partner…my kids mother, of all the women I had been with before her, would have been absolutely last on the list of people I'd want to have kids with.
xxx/ellauri234.html on line 496: I'm believing it works out better for me on the next go around, what with this vasectomy and all, I really do wish that for myself. And I hope my unborn children perhaps bury me someday. In a garbage bag. Harri Sirolan äiti toivoi että sen 2 poikaa seisoisi sen kuolinvuoteen vieressä kuin kynttilät. Harrin tuikku valitettavasti pääsi sammumaan ennen aikojaan.
xxx/ellauri234.html on line 499: Thank you for this response, I am a female, 55 years old, without my 2 children who went in a car accident. All of my life I had to deal with women complaining about being single moms. It is really only me who is genuinely single. Plus, my own mother is toxic. I wish I wasn’t born, but I still see the beauty in this earth for software developers.
xxx/ellauri234.html on line 505: Hi Jack, I read your article and feel your pain. My daughter developed depression in her early teens and it continued for many years, with 10 pathetic suicide attempts. She couldn't even find her arse, let alone her arteries. We tried everything doctors and therapists prescribed, with not much help. It was exhausting and discouraging. Then, miraculously, the depression seemed to “lift". Almost like she grew out of it. Sadly since then she was diagnosed with cancer and is unable to have children now. More recently her fiance was killed in a motor cycle accident. Neither of those things set her back, it's like the depression never existed. Hang in there Jack! A lucky car or bike accident may solve everything yet!
xxx/ellauri234.html on line 508: Depression is terrible. I remember 27 and it sucks. I can't imagine being that age now. In this world we live in. It's no wonder he's depressed. For young people it just seems hopeless, like what's the point? They can't afford a house, family of their own, secondary education, a life except being a slave to the “grind" and having a side hustle…or 5. Just be there for him. Don't tell him to cheer up, others have it worse. None of those things help. Sometimes they just have to hit rock bottom. Sometimes it's like grieving. Like Winston Churchill said, if you are in hell, just keep shoveling.
xxx/ellauri234.html on line 517: But I have the resources and money to pay for it so that's definitely a big plus.
xxx/ellauri234.html on line 520: Good for you! My son has had been through various phases of medication (serotonine re-uptake inhibitors?) but at the moment he is self-medicating with grass. I do think that he is trying to do as well as he can, though. Sometimes he gives me a doobie from his stash, I give him beer and we watch some TV together.
xxx/ellauri234.html on line 522: The Russkies have a brand new missile they call Sarmat (for us Satan-2) that can carry no less than 10 nuclear warheads all the way to us. Which our outdated Patriots cannot stop. So there is hope for us who are down and out as yet.
xxx/ellauri235.html on line 124:
*Midshipman: any of the toadfishes of genus Porichthys, distinguished by photophores and four lateral lines, typically nocturnal, and noted for a hum produced by males during the breeding season. Even the toadies and lickspittles among the midshipmen--and naturally there were several--hate the tyrant midshipman, Mr. Homer Simpson.
xxx/ellauri235.html on line 141: Oikeat ihmiset Horatio Hornblower -kirjoissa: Napoleon, Boy George: ‘I was abused every day for being gay in the 70s’, kapteeni Edward Pelle, amiraali William Corn Flakes, Lord St. Vincent, Britannian ulkoministeri William "markiisi Wellesley" Hague, Venäjän zaari Aleksanteri I, ministeri Anthony Drink and Be Merry, Carl Philipp Gottfried von Clausewitz, ja viimeisenä muttei vähimpänä Riian sotilaskovernööri Ivan Nikolaevich Essenistä ja monista muista hajalle pommitetuista Saxan kaupungeista, erityisesti "Commodoressa". Mitä vetoa että Iivana on pahis?
xxx/ellauri235.html on line 194: Each in his narrow cell for ever laid, Jokainen kapeassa sellissään ikuisesti makaa,
xxx/ellauri235.html on line 195: The rude forefathers of the hamlet sleep. Kylän töykeät esi-isät nukkuvat.
xxx/ellauri235.html on line 257: Their lot forbade: nor circumscrib'd alone Heidän osansa kielsi: ei rajattu yksin
xxx/ellauri235.html on line 309: Now drooping, woeful wan, like one forlorn, Nyt roikkuu, surkea vankku, kuin ikävä,
xxx/ellauri235.html on line 319: Approach and read (for thou canst read) the lay, Lähesty ja lue (sillä sinä osaat lukea) maallikkoa,
xxx/ellauri235.html on line 326: And Melancholy mark'd him for her own. Ja Melankolia merkitsi hänet omakseen.
xxx/ellauri235.html on line 355: The release of the publication comes just over three years after her 52-year-old husband was forced to release a personal statement denying internet claims of a gay affair with his young special adviser, Christopher Myers.
xxx/ellauri235.html on line 432: format&fit=crop&overlay-align=bottom%2Cleft&overlay-width=100p&overlay-base64=L2ltZy9zdGF0aWMvb3ZlcmxheXMvdG8tYWdlLTIwMTEucG5n&enable=upscale&s=dfe842a94dce3b3a973e80886de99fd3" height="200px" />
xxx/ellauri235.html on line 440: During World War II, Forester moved to the United States where he wrote propaganda to encourage that country to join the Allies. He eventually settled in Berkeley, California.
xxx/ellauri235.html on line 442: Erään aiemman paasauxen mukaan EM Forster oli homo, kuin myös Brooks Forester, the 6'2″, 28-year-old Sales rep/part-time model/Mormon from Salt Lake City competing for Desiree's heart this season of the Bachelorette is also sparking a few gay rumors and gaining a gay fan base like Sean Lowe.
xxx/ellauri235.html on line 448: During World War II Forester moved to the United States where he wrote propaganda to encourage the country to join the Allies, and eventually settled in Berkeley, California; while living in Washington, D.C., he met a young British intelligence officer named Roald Dahl, of whose experiences in the RAF he had heard word, and encouraged him to write about them. In 1947, he secretly married a woman named Dorothy Foster. He suffered extensively from arteriosclerosis later in life.
xxx/ellauri235.html on line 452: Brian Perett has written a book The Real Hornblower: The Life and Times of Admiral Sir James Gordon, GCB, ISBN 1-55750-968-9, presenting the case for a different inspiration, namely James Alexander Gordon. In his work "The Hornblower Companion", however, Forester makes no indication of any historical influences or inspiration regarding his character. Rather, he describes a process whereby Hornblower was constructed based on what attributes made good sales for a typical Hornblower story, namely "A Happy End" (published in America as "Beat them to Smithereens").
xxx/ellauri235.html on line 454: Forester does reveal that the original trigger for his central character as an officer in the Royal Navy was his finding of three bound volumes of the Naval Chronicle when looking in a second-hand bookshop for some reading matter to take on a small sailboat; this, he implies, provided enough material for his lively subconscious to work on to ensure the eventual emergence of the Hornblower we know.
xxx/ellauri235.html on line 468: Chocolate Bar (https://www.urbandictionary.com/define.php?term=Chocolate%20Bar) is slang for a mans (https://www.urbandictionary.com/define.php?term=a%20mans) Wing Dang Doodle (https://www.urbandictionary.com/define.php?term=Wing%20Dang%20Doodle), the type of chocolate bar (https://www.urbandictionary.com/define.php?term=chocolate%20bar) indicates race or qualities of the individual. For further refrence, search 'Wing Dang Doodle'.
xxx/ellauri235.html on line 471: Forester oli koulutukseltaan lääkäri, mutta ei koskaan toiminut ammatissa. Vuonna 1926 hän meni naimisiin Kathleen Belcherin kanssa. Tästä liitosta heille syntyi kaksi lasta, molemmat poikia. He erosivat vuonna 1945. Toisen maailmansodan aikana Forester osallistui sotaponnisteluihin propagandan kirjoittajana Englannissa. Sodan jälkeen hän muutti Yhdysvaltoihin ja asettui jonkin ajan kuluttua asumaan Kaliforniaan Berkeleyn kaupunkiin. Vuonna 1947 hän meni naimisiin Dorothy Fosterin (Farter) kanssa. Tästä liitosta ei tullut issueita. Ehkä se oli vaan peitetarina.
xxx/ellauri235.html on line 475: He empowered children with his stories, though the content was sometimes questioned for its open references to magic, racism, alcohol abuse, and use of words like “ass” and “slit”. Of course with his free use of such words, maybe it shouldn’t be surprising that he was simultaneously trying his hand at children's genitals and pornographic stories for Playboy, further muddying his reputation.
xxx/ellauri235.html on line 477: But as famed as Dahl was as a writer, he was an equally legendary (wo)manizer. He was quick to seduce and bed married (wo)men, and engaged in extramarital affairs of his own before divorcing his wife and marrying his mistress.
xxx/ellauri235.html on line 479: Anti-Semitic sentiments appear in many of his stories, inspired by Jewish publishers who had turned down his work – sentiments for which he never really apologized. In 1983, he told a journalist, “There is a trait in the Jewish character that does provoke animosity. I mean there’s always a reason why anti-anything crops up anywhere; even a stinker like Hitler didn’t just pick on them for no reason.”
xxx/ellauri235.html on line 497: During the Seven Years' War (1756-1763), Britain's ruinously expensive naval sorties against France were actually inflicting very little damage. In the specific case of the Sept 1757 Raid on Rochefort, British MP Henry Fox said it was like breaking their windows with guineas (i.e. - using and thus losing our most valuable coins as missiles, simply to break their glass windows).
xxx/ellauri235.html on line 567: Quintilian described him as "by far the greatest of the nine lyric poets, in virtue of his inspired magnificence, the beauty of his thoughts and figures, the rich exuberance of his language and matter, and his rolling flood of eloquence". However, not all the ancients shared Quintilian's enthusiasm. The Athenian comic playwright Eupolis is said to have remarked that the poems of Pindar "are already reduced to silence by the disinclination of the multitude for elegant learning".
xxx/ellauri235.html on line 645: Where shaggy forms o'er ice-built mountains roam, Missä takkuiset muodot vaeltavat jään rakentamilla vuorilla,
xxx/ellauri235.html on line 649: Of Chili's boundless forests laid, Chilin rajattomista metsistä,
xxx/ellauri235.html on line 670: Left their Parnassus for the Latian plains. Jättivät Parnassoon latingin tasangoille.
xxx/ellauri235.html on line 682: Stretch'd forth his little arms, and smiled. Ojensi pienet kätensä ja hymyili.
xxx/ellauri235.html on line 716: Yet oft before his infant eyes would run Silti usein ennen kuin hänen sukkansa silmät juoksivat
xxx/ellauri235.html on line 717: Such forms, as glitter in the Muse's ray Sellaisia muotoja kuin kimalle-Mussen raybanit
xxx/ellauri235.html on line 731: A story relates the origin of the phrase to a comic song of the 1840s, written and performed by one Tom Hudson, which tells of a sailor who returns from a voyage to discover that his wife has married another sailor in his absence.
xxx/ellauri235.html on line 732: Thomas Hudson (April 1791 – June 1844) was an English writer and performer of comic songs who was one of the earliest credited songwriters in the music hall tradition. His songs, esp. Spider and the Fly, were described as "lively and really witty".
xxx/ellauri235.html on line 752: "Oh no, no!" said the little fly, "for I've often heard it said, Oi ei, ei, sanoi kärpänen, ton oon kuullut ennenkin,
xxx/ellauri235.html on line 757: To prove the warm affection I've always felt for you? Että saan sut uskomaan mun kiintymyxen syvyyteen?
xxx/ellauri235.html on line 768: "I thank you, gentle sir," she said, "for what you're pleased to say, Kiitos vaan kaveri, sanoi hiän, kauniista sanoistasi,
xxx/ellauri235.html on line 804: They had not gone far before they saw the Mock Turtle in the distance, sitting sad and lonely on a little ledge of rock, and, as they came nearer, Alice could hear him sighing as if his heart would break. She pitied him deeply. `What is his sorrow?' she asked the Gryphon, and the Gryphon answered, very nearly in the same words as before, `It's all his fancy, that: he hasn't got no sorrow, you know. Come on!'
xxx/ellauri235.html on line 808: `This here young lady,' said the Gryphon, `she wants for to know your history, she do.'
xxx/ellauri235.html on line 812: So they sat down, and nobody spoke for some minutes. Alice thought to herself, `I don't see how he can even finish, if he doesn't begin.' But she waited patiently.
xxx/ellauri235.html on line 816: These words were followed by a very long silence, broken only by an occasional exclamation of `Hjckrrh!' from the Gryphon, and the constant heavy sobbing of the Mock Turtle. Alice was very nearly getting up and saying, `Thank you, sir, for your interesting story,' but she could not help thinking there must be more to come, so she sat still and said nothing.
xxx/ellauri237.html on line 134: Among modern Western male heteronormal scholars, Sappho´s sexuality is still debated – André Lardinois has described it as the "Great Sappho Question". Early translators of Sappho sometimes heterosexualised her poetry. Ambrose Philips´ 1711 translation of the Ode to Aphrodite portrayed the object of Sappho´s desire as male, a reading that was followed by virtually every other translator of the poem until the twentieth century, while in 1781 Alessandro Verri interpreted fragment 31 as being about Sappho´s love for a guy named Phaon. Friedrich Gottlieb Welcker argued that Sappho´s feelings for other women were "entirely idealistic and non-sensual", while Karl Otfried Müller wrote that fragment 31 described "nothing but a friendly affection": Glenn Most comments that "one wonders what language Sappho would have used to describe her feelings if they had been ones of sexual excitement", if this theory were correct. By 1970, it would be argued that the same poem contained "proof positive of [Sappho´s] lesbianism".
xxx/ellauri237.html on line 138: One longstanding suggestion of a social role for Sappho is that of "Sappho as schoolmistress". At the beginning of the twentieth century, the German classicist Ulrich von Wilamowitz-Moellendorff posited that Sappho was a sort of schoolteacher, to "explain away Sappho´s passion for her ´girls´" and defend her from accusations of homosexuality. The view continues to be influential, both among scholars and the general public, though more recently the idea has been criticised by historians as anachronistic and has been rejected by several prominent classicists as unjustified by the evidence. In 1959, Denys Page, for example, stated that Sappho´s extant fragments portray "the loves and jealousies, the pleasures and pains, of Sappho and her companions"; and he adds, "We have found, and shall find, no trace of any formal or official or professional relationship between them... no trace of Sappho the principal of an academy." Toisin kuin Ailin kohalla, hehe.
xxx/ellauri237.html on line 140: None of Sappho´s own poetry mentions her teaching, and the earliest testimonium to support the idea of Sappho as a teacher comes from Ovid (a notorious nincompoop), six centuries after Sappho´s lifetime. Despite these problems, many newer interpretations of Sappho´s social role are still based on this idea. In these interpretations, Sappho was involved in the ritual education of girls, for instance as a trainer of choruses of girls. Niikö Ailin kerhotoimintaa, osallistumista kylän sukupuolielämän monipuolistamiseen.
xxx/ellauri237.html on line 246: G. O. Waseniuksen jälkimaine perustuu paljolti hänen nimeään kantaneeseen, Helsingin Esplanadilla vuoteen 1969 asti toimineeseen kirjakauppaan. Omana aikanaan hänet tunnettiin myös kustantajana, jonka julkaisema Helsingfors Tidningar -lehti sai suuren suosion. Vanhemmilla päivillään hän luopui niin kirjakaupasta kuin kirjapainostakin, osti tupakka- ja paperitehtaan sekä keskittyi maanviljelyyn.
xxx/ellauri237.html on line 254: Kirjakauppiaat laajensivat usein luontevasti toimintaansa kustannustoimintaan. Waseniuksen painon tärkeimmäksi ja kannattavimmaksi tuotteeksi tuli hänen 1829 perustamansa Helsingfors Tidningar. Koko maassa oli tuolloin vain muutamia sanomalehtiä, ja Helsingissä ilmestyi ainoastaan senaatin virallinen äänitorvi Finlands Allmänna Tidning. Helsingfors Tidningar edusti Suomessa uudenlaista lehtityyppiä. Waseniuksen mielestä lukeva yleisö kaipasi ennen muuta kotimaisia uutisia ja helposti sulavaa ajanvietettä, ja juuri näitä suomalaisista lehdistä puuttui. Linjaansa toteuttamaan hän hankki myöhemmin lehteensä muun muassa Zachris Topeliuksen mutta epäsi J. V. Snellmanin tulon toimitukseen; Waseniuksen mukaan Snellman oli niin huonosti sulava että se olisi kirjoittanut lehden nurin kolmessa viikossa, Topelius sen sijaan kirjoitti Helsingfors Tidningariin muun ohella Välskärin kertomuksia. Levikki kasvoi, ja Wasenius huomasi rikastuvansa myös lehtensä avulla. Rahantuloa ei voi es-tää!
xxx/ellauri237.html on line 684: Neruda’s death certificate established the cause of death as cancer cachexia, which involves significant weight loss, but the forensic specialists unanimously found that to be impossible. “That cannot be correct,” said Dr. Niels Morling, of the University of Copenhagen’s department of forensic medicine, who participated in the analysis. “There was no indication of cachexia. He was an obese man at the time of death. All other circumstances in his last phase of life pointed to some kind of infection.” Neruda was infected with the Staphylococcus aureus bacterium, which can be highly toxic and result in death if modified.
xxx/ellauri237.html on line 687: Obviously the fat poet was assassinated for his close connections to ousted Chilean President Salvador Allende.
xxx/ellauri237.html on line 689: Not two weeks before Neruda´s death, the leftist president had died under similarly disputed circumstances during a military coup led by Gen. Augusto Pinochet.
xxx/ellauri237.html on line 690: Pinochet went on to rule Chile as a dictator for 17 years. When he got sick he was lovingly cared for in the UK.
xxx/ellauri237.html on line 694: Feminist groups, who highlighted a passage in Neruda´s memoirs describing a sexual assault by a young house maid in 1929 (at 25) while stationed in Ceylon (Sri Lanka). Several feminist groups stated that Neruda should not be honoured by his country, describing the passage as evidence of rape. Neruda remains a controversial figure for Chileans, and especially for Chilean feminists. For most of his life, Neruda was fascinated by butterflies.
xxx/ellauri237.html on line 700: Under the influence of the free market-oriented "Chicago Boys", Pinochet's military government implemented economic liberalization following neoliberalism, including currency stabilization, removed tariff protections for local industry, banned trade unions, and privatized social security and hundreds of state-owned enterprises. Some of the government properties were sold below market price to politically connected buyers, including Pinochet's own son-in-law. The regime used censorship of entertainment as a way to reward supporters of the regime and punish opponents. These policies produced high economic growth, but critics state that economic inequality dramatically increased and attribute the devastating effects of the 1982 monetary crisis on the Chilean economy to these policies.
xxx/ellauri237.html on line 832: Hay que tener en cuenta que Neruda vivía separado de su todavía mujer, Delia del Carril, a la cual enviaba cartas en las que le ocultaba su relación con Matilde. El aire está aquí. Ojalá fueras hermosa. Esta situación, sumada a la lejanía de su patria, influye de forma decisiva en el contenido de Los versos del capitán. La primera edición de este libro (1952), de tirada limitadísima, ni siquiera llevó su nombre. No quería Neruda que se hiciese público su romance… Diez años más tarde, el poeta chileno reconocía la autoría, y justificaba su anonimato debido al “clima desconsolado y ardiente del destierro”…
xxx/ellauri237.html on line 851: Yllättävää kyllä sillä ENFJs, like other “E” types, are extremely sociable. Toisen kautta ENFJs use their empathetic gifts to manipulate others for their own benefit, eli jotain perää siinä saattaa olla kuitenkin.
xxx/ellauri237.html on line 882: Maslow añade a la teoría de Rogers su concepto de las necesidades. La teoría de este psicólogo gira en torno a dos aspectos fundamentales: nuestras necesidades y nuestras experiencias. En otras palabras, lo que nos motiva y lo que buscamos a lo largo de la vida y lo que nos va ocurriendo en este camino, lo que vamos viviendo. Es aquí donde se forma nuestra personalidad. De hecho, Maslow es considerado uno de los grandes teóricos de la motivación.
xxx/ellauri237.html on line 958: Esta idea de que el desarrollo personal y el modo en el que el individuo lucha por llegar a ser como se quiere ser es una idea central de la psicología humanista, pero para Roger tiene especial importancia, porque para él es a través del desarrollo personal como se forma el carácter y el modo de ser.
xxx/ellauri237.html on line 981: El modo de ser creativo e innovador de la personalidad altamente funcional teorizada por Carl Rogers hace que estas personas sean capaces de encontrar nuevas opciones de comportamiento allí donde aparentemente solo hay unas pocas. Esto define el carácter inconformista de este tipo de personalidad, que es capaz de resolver paradojas en las que hay una aparente contradicción entre las opciones que a priori parecen disponibles.
xxx/ellauri237.html on line 1023: Väitöskirjatyönsä aikana hän teki tutkimustyötä Rochesterissa sijaitsevassa Society for Cruelty to Children -tutkimuslaitoksessa ja eteni laitoksen johtajaksi vuonna 1930. Vuonna 1939 hän julkaisi yhdessä tri Mengelen kanssa kirjan The Clinical Treatment of the Problem Child.
xxx/ellauri239.html on line 161: Don’t you suppose little Jewish boys got those commandments drummed into their heads repeatedly? Wouldn’t you expect the boys would ask questions about that commandment, just as little boys ask questions today? What does that mean? Does that mean I cannot kill a mosquito? Or a fish? Their teacher would remind them that animals could be killed for food and for sacrifice in the temple.
xxx/ellauri239.html on line 163: I doubt, as I am sure you do too, that they wouldn’t ever question the fact that the commandment dealt foremost with killing another human being. It taught them the stories in the Torah that dealt with brothers killing brothers, of Abraham released from killing Isaac, of Joseph’s brothers throwing him down a well to kill him.
xxx/ellauri239.html on line 315: Annan tässä norjalaisille kynäilijöille vielä yhden mahixen ennenkuin julistan ne in corpore hamsufasisteixi ja quislingeixi natomatonazeixi. Tää on sosdem ex oikeusministeri ja rekkalesbo Anne Holt, jonka kirjassa En grav for to sankari ja uhri ovat mamunaisia. Anne sai potkut ministerihommista pitkän sairasloman perästä. Se oli Tromssan yliopiston rehtorin tytär, sosiaalidemokraatti ja juristi. Vasta 62 vuotiaana se kertoi mikä sitä vaivasi.
xxx/ellauri239.html on line 317: Jeg har lidd av alvorlig endometriose, skriver hun blant annet. Hun forteller om symptomene og hva hun har opplevd. Sykdommen går i korthet ut på at vev som dét i livmorens slimhinner også vokser andre steder. Det kan være i livmorens muskellag, eller helt utenfor livmoren. Det blør derfor jevnlig, altså der det ikke skal blø. Inni magen, liksom.
xxx/ellauri239.html on line 376: The Walking Dead is an American post-apocalyptic horror television series based on the comic book series of the same name by Robert Kirkman, Tony Moore, and Charlie Adlard—together forming the core of The Walking Dead franchise. The series features a large ensemble cast as survivors of a zombie apocalypse trying to stay alive under near-constant threat of attacks from zombies known as "walkers" (among other nicknames). With the collapse of modern civilization, these survivors must confront other human survivors who have formed groups and communities with their own sets of laws and morals, sometimes leading to open, hostile conflict between them. Tää on varmaan Homer Simpsonin zombieiden esikuva.
xxx/ellauri239.html on line 417: La propriété, c'est le vol ! est une phrase inspirée de l'ouvrage Qu'est-ce que la propriété ? (1840) du philosophe anarchiste français Pierre-Joseph Proudhon. Il est possible qu'elle ait été créée par Jacques Pierre Brissot dans ses Recherches philosophiques sur le droit de propriété et le vol dès 1780, mais Proudhon affirme ne pas avoir lu son livre avant d'utiliser la formule.
xxx/ellauri239.html on line 464: EN GRAV TIL TO er den første bog om Selma Falck. Bogens væsentligste personer er beskrevet så fint, at du tror, du kender dem. Selma Falck er en af dem og en dejlig nyskabelse i krimigenren. Holt kan sin krimi og sit sprog. Og forstår at holde sin læser fanget." Nordjyske Stiftstidende, 5 af 6 stjerner.
xxx/ellauri239.html on line 469: "Anne Holt kan sit krimkram. Der er en utrolig tilfredsstillelse ved at gætte med på hendes gåde." Information
xxx/ellauri239.html on line 473: "Anne Holt har med dette første bind i en ny serie for alvor lagt spor ud til endnu en rigtigt spændende række gode krimier. Begyndelsen er under alle omstændigheder forrygende spændende - og som forventet ud fra mine oplevelser med Anne Holts øvrige bøger også rigtigt godt skruet sammen samt velskrevet." Krimifan.dk, 5 af 5 hjerter
xxx/ellauri239.html on line 475: "...forfriskende original med en antiheltinde, man kun kan holde af; som har hjertet på rette plads og tager sine velfortjente tæsk med oprejst pande." Søndag, 6 af 6 stjerner
xxx/ellauri239.html on line 476: "… en perfekt tilføjelse til og fornyelse af forfatterens lange forfatterskab." Krimisiden.dk
xxx/ellauri239.html on line 502: Voiko paljon mädännäisempää sisältöä enää kexiä? Täähän on kuin valtamedian klikkiozikot. 7 päivää ja Me Naiset yxissä kuorissa. Trust the Norwegians to come up with the worst. Poikkeuxia pohjakosketuslinjaan ovat olleet Skam, Jordbyggere ja Beforeigners.
xxx/ellauri239.html on line 712: "If you're looking for sympathy, look it up in the dictionary. It's somewhere between shit and syphilis." - Joe Kenda xxx/ellauri239.html on line 758: Helsingfors 4.12.80. H. och M. Tikkanen"
xxx/ellauri250.html on line 95: Almost all relevant data are produced by the Office for National Statistics and other national statistical agencies.
xxx/ellauri250.html on line 108: 5. Care for older people costs much more
xxx/ellauri250.html on line 119: – Jag är fortfarande chockad över faktumet att folk äter hund- och kattmat för att överleva, säger hjälparbetaren Mark Seed i Cardiff i en uppmärksammad intervju med BBC.
xxx/ellauri250.html on line 126: I slutet av november bedömde myndigheten OBR (Office for Budget Responsibility) att Storbritannien gått in i en recession.
xxx/ellauri250.html on line 146: Flera av hans böcker behandlar samhälleliga teman och riktar kritik mot Kinas kommunistmyndigheter, både i historiskt perspektiv och i fråga om samtiden. Mo Yan är dock fortsatt själv medlem i Kinas kommunistiska parti med motiveringen att det skulle väcka onödiga frågor och uppseende om han gick ur. Mo Yan har kritiserats för detta av kinesiska dissidentförfattare. Men ingen av dem var något bra så vi kunde inte riktigt ge priset direkt åt dom.
xxx/ellauri250.html on line 158: Fante and Joyce raised four children in Malibu, California, including Dan Fante, an author and playwright who died in 2015.
xxx/ellauri250.html on line 159: He is best known for his semi-autobiographical novel Ask the Dust (1939) about the life of Arturo Bandini, a struggling writer in Depression-era Los Angeles. It is widely considered the great Los Angeles novel, and is one in a series of four, published between 1938 and 1985, that are now collectively called "The Bandini Quartet". Ask the Dust was adapted into a 2006 film starring Colin Farrell and Salma Hayek.
xxx/ellauri250.html on line 164: This is not a movie for the masses. It is, however, a small film about real life hardships and their tragic consequences. While the dialogue and careful pacing befits the original novel, the film sometimes drags because of it. Towne has not given us the great American love story, but he has presented us with a captivating view of 1933 Los Angeles and a tale of romance that involves us in the plight of the characters.
xxx/ellauri250.html on line 200: Idag har Boel blivit ”en medelålders dam som är lite tung i gumpen”, säger Gunilla. Hon kommer fortfarande hem, men inte lika ofta nu. Ganska snart får hon ta stövlarna och fara tebak.
xxx/ellauri250.html on line 241: Nu har det visat sig att kryptogossens frikostighet var en rökridå, som förmodligen dolde ett enda stort bedrägeri. Hans föräldrar är båda juridikprofessorer vid Stanford, specialiserade på beskattning, etik och bolagsstyrning. Äpplet föll inte långt från trädet. Bankman-Fried övertygade sin publik genom att snacka perfekt societetsbullshit, samtidigt som han levde ett extrvagant liv i Bahamas, utom räckhåll för lagens långa arm.
xxx/ellauri250.html on line 261: I sin mest vulgära form kan effektiv altruism dölja ett Messias-komplex, där en enskild krösus självutnämnt vill ta ansvar för hela mänsklighetens framtid och välbefinnande. Ifall vi sätter så stark tilltro till data och pengar kan vi ju lika gärna avskaffa välfärdssamhället och demokratin. Jojo, det är ju hela poängen!
xxx/ellauri250.html on line 272: The collapse of the narcissist's ego can be quite devastating and may cause them to experience episodes of depression, anxiety, and rage. They may also exhibit symptoms of paranoia and psychosis. It is not uncommon for a collapsed narcissist to feel as though they are worthless and unlovable.
xxx/ellauri250.html on line 291: Thirst for revenge
xxx/ellauri250.html on line 304: Nääsböö: Kvinner kunne være så moderne de ville, men når det kommer til å underkaste seg alfahannen er de fortsatt på apenivå. De har litt sympati över mot kollapserade narcissister som Harry eller Michael.
xxx/ellauri250.html on line 306: Debby: Let them collapse and go to hell. They cry to everyone that they are a victim when they continually shoot themselves in the foot. It’s a pathetic disgusting and completely nauseating display. I had sympathy for the devil once, I also sold my soul to the devil, and I put my feet in his fire. I will burn no more.
xxx/ellauri250.html on line 308: Kimberly: Exactly. Once you’ve been abused, tortured, provoked, manipulated, and had your reputation dragged through the mud, it’s hard to find any sympathy for them. Deep down I feel badly that my ex had to have the pathetic parents he did, since they are the ones fully responsible for his behavior and mental disorder, but at the end of the day, he’s a grown man and needs to learn to own up to his own shortcomings. God have mercy on him… because I sure don’t.
xxx/ellauri250.html on line 312: Nicolas: God! I don't know who is the good from the bad anymore. Reading these comments sounds no better then that of what you damn. I don't see anything in the world today but self serving people that excuse themselves from the hate they put into the world by the hate that the world has made them endure. It's a gross cycle that makes me fear the end is not a possibility until the sweet escape of death. Everyday I welcome that silence more and more. Life's thin vale of beauty was taken by the one I trusted most. Yet it is the true face of this world I now see. From such betrayal I am left with a world consumed by the poison it shames. I welcome anything that takes this away. I ask for nothing because nothing is exactly what I desire most.
xxx/ellauri250.html on line 320: «Fysiske smerter er ikke det verste for et menneske å leve med,» sa Altman. «Tro meg, jeg ser det daglig. Ikke døden, heller. Ikke engang frykten for døden.» «Hva er det verste da?» «Ydmykelse. A fratas ære og verdighet. Å avkles, å støtes ut av flokken. Det er den verste straffen, det er å begrave et menneske levende. Og den eneste trøsten er at vedkommende vil gå relativt raskt til grunne.» Mitä vittua? Tyypillistä termiittiapinoiden meemiä. Kaikkein nolointa on olla pyllysilteen porukoiden edessa, kun ne nauravat.
xxx/ellauri250.html on line 336: I Norge kalles det "konstruktiv overtalelse", slik kvinner gjerne forventer av en mann, det ligger tross alt en rollespil mellom kjønnene.
xxx/ellauri250.html on line 338: For hver gang han så henne, gikk det opp for ham at han hadde glemt hvor vakker hun var. Hver gang pikk gikk opp, var det som om han måtte ha et par sekunder for å ta inn all skjønnheten. A la bekreftelsen synke inn. Bekreftelsen på at hun i utvalget av menn som ville ha henne i praksis enhver seende mann av noenlunde heteroseksuell legning- hadde valgt ham. Bekreftelsen på at han var flokklederen, alfahannen, hannen med førsterett til å pare seg med hunnene. Ja, så banalt og vulgært kunne det sies. A være alfahann var ikke noe man aspirerte til, men var født til. Ikke nødvendigvis det enkleste og mest behagelige liv for en mann, men var man kallet, kunne man ikke motsette seg det. Pikken gikk opp.
xxx/ellauri250.html on line 340: Ham on Rye (norsk Nedenom og hjem) er en halvbiografisk roman av Charles Bukowski fra 1982, utgitt på norsk i 1993. Hovedpersonen er forfatterens alter ego Henry Chinaski, som opptrer i flere av hans verker. Nedenom og hjem er en oppvekstskildring som anses å være en nøkkelroman for Bukowski.
xxx/ellauri250.html on line 342: Romanen fokuserer på hovedpersonen, Henry Chinaski, mellom 1920 og 1941, og begynner med Chinaskis tidlige minner. Etter hvert som historien utvikler seg, følger leseren livet gjennom hans skoleår og som ung voksen. Chinaski forteller at han har en voldelig far, og hans mor gjør ingenting for å forhindre farens misbruk. Henry er ikke særlig atletisk, men forsøker så godt han kan på å forbedre seg. Fotball er vanskelig for ham, men han nyter volden som følger med. Han har bare litt bedre resultater i baseball. Chinaski utvikler seg gjennom grunnskolen, og har fokus på sport, vold og jenter. Han er en simpel dummer apa han. Just liksom Jo Nesbø.
xxx/ellauri250.html on line 344: Gjennom ungdomsskolen oppdager Henry de mange gledene ved alkohol og onani. Når Henry begynner på videregående skole, får faren ham til å begynne ved en privat skole hvor han passer enda mindre inn blant alle de andre bortskjemte rike ungdommene med deres prangende, fargerike, konvertible kjøretøy og vakre kjærester. For å gjøre saken verre, utvikler Chinaski fryktelig kviser så alvorlig at han må gjennomgå smertefulle, og for det meste ineffektive, behandlinger. Han blir derfor et slags menneskelig marsvin forforskjellige eksperimenter tenkt ut av uinteresserte doktorer som egentlig ikke bryr seg om hans velvære. Leseren følger til slutt Chinaski til college, og leser om hans ulykkede forsøk på å finne en meningsfylt jobb. Så han begynte at skrive skitt istedet.
xxx/ellauri250.html on line 358: Det kom ikke et ljud, bare en gisp, når han trengte in i henne. Hon var fremdeles mye sleip av Mickys runk. Hvor bra at hun kom ganske hurtigt, for Harry kjente det stramme til pungfestet og kom straks etter. Det kom så mye runk at det smittet over. Dette og nåe han kunde banne på var lykke. Dette er meningen av livet, ikke sant? Nettopp, sa Charles Darwin. Lähtiessä Kaija kiitti vielä Harrya mahtavasta mällistä.
xxx/ellauri250.html on line 370: Er tørrjokking godt for gutter? - Seksualitet - for-gutter">Diskusjon.no xxx/ellauri250.html on line 374: De første gangene var det et helvette fordi dama bare hev seg oppå og starte, så ballene ble klemt. Men de siste gangene har hun passet på at penis peker oppover mot navelen. Når hun da starter så er det akkuratt som å runke, forhuden går frem og tilbake. Noe som er litt kjipt, for den simulerer jo på en måte onani, og det tar ikke lang tid før jeg må avslutte for å ikke komme. Noe som er litt flaut. Men om det er bra for gutter? Tja, finnes jo bedre ting, men kanskje en plass å starte før dere begynner å kaste av klærne.
xxx/ellauri250.html on line 385: Bli med i samtalen! Du kan publisere innhold nå og registrere deg senere. Hvis du har en konto, logg inn nå for å poste med kontoen din.
xxx/ellauri250.html on line 416: The endless train ride might be a metaphor for a liminal state where everything is up for grabs, but “Compartment No. 6” never makes the enigmas behind its characters’ actions and feelings matter much.
xxx/ellauri250.html on line 427: for.jpg" width="10%" />
xxx/ellauri250.html on line 431: Sometimes you can tell from the first shot. In “Compartment No. 6,” the camera follows a young woman at a party as she leaves a bathroom and enters a living room full of gathered friends. That walking, back-of-the-head shot is one of the soggiest conventions of the steadicam era, a facile way of conveying characters’ own fields of vision while anchoring the action on them. The familiarity of this trope suggests both limited imagination and an unwillingness to commit to a clear-cut point of view. When used cannily, it can convey ambiguous neutrality and looming mystery, but, more often, it suggests the merely functional recording of action, which is exactly what’s delivered in “Compartment No. 6,” opening in theatres on Wednesday. The movie sinks, fast and deep, under the weight of dramatic shortcuts, overemphatic details, undercooked possibilities, unconsidered implications. It’s heavy-handed, tendentious, and regressive—and it should come as no surprise that it’s on the fifteen-film shortlist for the Best International Feature Oscar.
xxx/ellauri250.html on line 435: It’s a tale of the endearing Russian bear, which rings discordantly when that bear has its claws out for its neighbors. Russians can't be nice! It is all russki propaganda! It depicts a woman’s quick forgiveness of a sexual predator with whom she’s forced to associate. (What the fuck, some sexual predator indeed, won't even give to her when she asks.) It’s about the fecklessness of the intellectual class and the blank emptiness of the Western (and Westernized) bourgeoisie—the screenplay deliberately leaves F.F. blank, even unto her name. Ljoha isn’t quite as blank, because in his unguarded drunkenness, he blurts out a few of his prejudices and acts out his impulses.
xxx/ellauri250.html on line 438: "The characters are mere digital figures for a cinematic algorithm." Että kehtaakin jenkki tämmöstä vielä sanoa, jenkkileffat ne vasta on koneella veisattuja täysin klisheisine hahmoineen, ota vaikka Netflixin menesstyssarja Wednesday. Ja tää on ehkä pahin pohjanoteeraus kaikista, mistä näkyy Amerikan oma täydellinen aateköyhyys: "Yet even the grand humanistic reverberations of ancient artifacts (ne kivipiirustuxet joite ei edes jään alta nähnyt) leave Kuosmanen’s directorial gaze uninspired, even uninterested."
xxx/ellauri250.html on line 450: What’s not fine is that Laura eventually initiates physical intimacy with Ljoha. The film’s logic is that she’s in an emotionally vulnerable state and he’s the only one there for her, because Irina can’t even bother to muster up any excitement when Laura calls. Of course it’s entirely possible that she is bisexual. Still, hasn’t Mr. Kuosmanen learned the inherent offensiveness of depicting such sexual fluidity after Kevin Smith made this mistake in 1997 with “Chasing Amy?” “Blue is the Warmest Color” only went on to prove in 2013 the toxicity of this plot device.
xxx/ellauri250.html on line 522: and then the ****, once more, for luck. . . Ja sit pillun vielä kerran muuten vaan...
xxx/ellauri250.html on line 532: for as long as those things stay solved Sillä niin kauan kun hyvin luistaa mulkku
xxx/ellauri250.html on line 534: man, it's different for each- se on kaikille erilaista
xxx/ellauri250.html on line 544: No eipä tosta sen enempää, tollastahan se tuppaa olemaan. Bukowski's forte is in belaboring the obvious.
xxx/ellauri250.html on line 554: His father was Heinrich (Henry) Bukowski, an American of German descent who had served in the U.S. army of occupation after World War I and had remained in Germany after his army service. His mother was Katharina (née Fett). His paternal grandfather, Leonard Bukowski, had moved to the United States from Imperial Germany in the 1880s. In Cleveland, Ohio, Leonard met Emilie Krause, an ethnic German, who had emigrated from Danzig, Prussia (today Gdańsk, Poland). They married and settled in Pasadena, California, where Leonard worked as a successful carpenter. The couple had four children, including Heinrich (Henry), Charles Bukowski's father. His mother, Katharina Bukowski, was the daughter of Wilhelm Fett and Nannette Israel The name Israel is widespread among Catholics in the Eifel region. Bukowski assumed his paternal ancestor had moved from Poland to Germany around 1780, as "Bukowski" is a Polish last name. As far back as Bukowski could trace, his whole family was German.
xxx/ellauri250.html on line 556: Bukowski's parents met in Andernach following World War I. His father was German-American and a sergeant in the United States Army serving in Germany after the empire's defeat in 1918. He had an affair with Katharina, a German friend's sister, and she subsequently became pregnant. Bukowski repeatedly claimed to be born out of wedlock, but Andernach marital records indicate that his parents married one month before his birth. Afterwards, Bukowski's father became a building contractor, set to make great financial gains in the aftermath of the war, and after two years moved the family to Pfaffendorf (today part of Koblenz). However, given the crippling postwar reparations being required of Germany, which led to a stagnant economy and high levels of inflation, he was unable to make a living and decided to move the family to the U.S. On April 23, 1923, they sailed from Bremerhaven to Baltimore, Maryland, where they settled.
xxx/ellauri250.html on line 558: The family moved to Mid-City, Los Angeles, in 1930. Bukowski's father was often unemployed. To while away his time, with his mother's acquiescence, his father was frequently abusive, both physically and mentally, beating his son for the smallest real or imagined offense. Heini later told an interviewer that his father beat him with a razor strop three times a week from the ages of six to 11 years. He says that it helped his writing, as he came to understand undeserved as well as well deserved pain.
xxx/ellauri250.html on line 560: Young Bukowski spoke English with a strong German accent and was taunted by his childhood playmates with the epithet "Heinie", German diminutive of Heinrich, in his early youth. He was shy and socially withdrawn, a condition exacerbated during his teen years by an extreme case of acne. Neighborhood children ridiculed his accent, acne and the sensible clothing his parents made him wear. Nachdem sein Vater seinen Wehrdienst abgeleistet hatte, fand er jedoch nur eine Arbeit als Milchlieferant. Die Familie lebte aus diesem Grund zeitweise in ärmlichen Verhältnissen. Regelmäßig betrog der Vater außerdem Bukowskis Mutter mit anderen Frauen, betrank sich und misshandelte seinen eigenen Sohn körperlich. In die Pubertät gekommen, litt Bukowski zudem an starker Akne und hatte am ganzen Körper Pusteln, weshalb er ein ganzes Jahr nicht die Schule besuchen "konnte". The Great Depression bottled his rage as he grew up, and gave him much of his voice and material for his writings.
xxx/ellauri250.html on line 561: In his early teen years, Bukowski had a cow when he was introduced to alcohol by his friend William "Baldy" Mullinax, depicted as "Eli LaCrosse" in Ham on Rye, son of an alcoholic surgeon. "This 'alcohol' is going to help me for a very long time," he later wrote, describing a method (of drinking) he could use to come to more amicable terms with his own life. After graduating from Los Angeles High School, Bukowski attended Los Angeles City College for two years, taking courses in art, journalism, and literature, before quitting at the start of World War II. He then moved to New York City to begin a career as a financially pinched blue-collar worker with dreams of becoming a writer.
xxx/ellauri250.html on line 563: On July 22, 1944, with the war ongoing, Bukowski was arrested by FBI agents in Philadelphia, where he lived at the time, on well grounded suspicion of draft evasion. At a time when the U.S. was at war with Nazi Germany, and many Germans and German-Americans on the home front were suspected of disloyalty, Bukowski's German birth and habit of quoting Mein Kampf "troubled" authorities. He was held for seventeen days in Philadelphia's Moyamensing Prison. Sixteen days later, he failed a psychological examination that was part of his mandatory military entrance physical test and was given a Selective Service Classification of 4-F (unfit for much anything, let alone military service, als physisch sowie mental untauglich für den Militärdienst ).
xxx/ellauri250.html on line 565: Failing to break into the military world, Bukowski grew disillusioned with the publication process and quit writing for almost a decade, a time that he referred to as a "ten-year drunk". These "lost years" formed the basis for his later semiautobiographical chronicles, fictionalized versions of Bukowski's life through his highly stylized alter-ego, Henry Chinaski.
xxx/ellauri250.html on line 567: 1947 kehrte Bukowski nach Los Angeles zurück und lernte die zehn Jahre ältere Jane Cooney Baker (1910–1962) kennen, mit der er bis Anfang der 1950er-Jahre zusammenlebte. During part of this period he continued living in Los Angeles, working at a margarine - no, a pickle factory for a short time but also spending some time roaming about the U.S., working sporadically like Donald Duck and staying in cheap rooming houses. Ab 1952, he took a job as a fill-in letter carrier with the United States Post Office Department in Los Angeles, but resigned just before he reached three years' service.
xxx/ellauri250.html on line 569: In 1955 oder 1954, Bukowski was treated for a near-fatal bleeding ulcer. After leaving the hospital he began to write poetry. 1955 he "agreed to marry" small-town Texas poet Barbara Frye, but they subsequently divorced in 1958. Frye, die aus einer vermögenden texanischen Familie stammte, war selbst Schriftstellerin und zugleich Herausgeberin eines kleinen, alternativen Literaturmagazins namens Harlekiini. Apparently she later died under mysterious circumstances in India. Following his divorce, Bukowski resumed drinking and continued writing poetry.
xxx/ellauri250.html on line 571: By 1960, Bukowski had returned to the post office in Los Angeles siistissä sisätyössä as a letter sorting clerk, a position he held for more than a decade. In 1962, he was distraught over the death of Jane Cooney Baker, his first serious girlfriend. Im Januar 1962 starb Bukowskis frühere Lebensgefährtin Jane Cooney Baker, laut Bukowski infolge ihres übermäßigen Alkoholkonsums. Bukowski turned his inner devastation into a series of poems and stories lamenting her death. 1962 brachte die Literaturzeitschrift The Outsider eine Sonderausgabe über Bukowski und verlieh ihm den Titel „Outsider of the Year“. He had finally found his way inside.
xxx/ellauri250.html on line 576: Bukowski published almost all of his subsequent major works with Black Sparrow Press, which became a highly successful enterprise. Charlie became a sort of honorary hippie. Bukowski live readings were legendary, with the drunk raucous crowd fighting with the drunk raucous poet. The crowd and Bukowski were very very drunk for the event. To top it all, a heckler was near the stage and can be heard clearly. Great publicity!
xxx/ellauri250.html on line 582: In 1976, Bukowski met Linda Lee Beighle, a health food restaurant owner, rock-and-roll groupie, aspiring actress, heiress to a small Philadelphia "Main Line" fortune and devotee of Meher Baba.
xxx/ellauri250.html on line 585: Two years later they moved from the East Hollywood area, where he had lived for most of his life, to the harborside community of San Pedro, the southernmost district of Los Angeles. Beighle followed him and they lived together intermittently over the next two years. He eventually "agreed to" marry her by Manly Palmer Hall, a Canadian-born author, mystic, and spiritual teacher, in 1985. Beighle is referred to as "Sara Heinämaa" in Bukowski's novels Women and Hollywood.
xxx/ellauri250.html on line 590: The funeral rites, orchestrated by his widow, were conducted by Buddhist monks. His gravestone reads: "Don't Even Try". That is, you wait, and if nothing happens, you wait some more. It's like a fly high on the wall. You wait for it to come to you. When it gets close enough you reach out, slap out and kill it. Or, if you like its looks, you make a pet out of it, like Kärpyli."
xxx/ellauri250.html on line 604: Barfly, released in 1987, is a barfingly semi-autobiographical film written by Bukowski and starring Mickey Rourke as Henry Chinaski, who represents Bukowski, and Faye Dunaway as his lover Wanda Wilcox. Sean Penn offered to play Chinaski for one dollar as long as his friend Dennis Hopper would direct,[53] but the European director Barbet Schroeder had invested many years and thousands of dollars in the project and Bukowski felt Schroeder deserved to make it. Bukowski wrote the screenplay, was given script approval, and appears as a bar patron in a brief cameo.
xxx/ellauri250.html on line 606: Charles Bukowski was the inspiration behind the first chapter of Mark Manson's bestselling self-help book The Subtle Art of Not Giving a Fuck. Charles Bukowski has been depicted on television as well, namely on the Showtime comedy-drama series Californication. The show's main character Hank Moody, played by actor David Duchovny, is an author based in Los Angeles who subscribes to the same kind of lifestyle that Bukowski became known for. The show depicts profuse indulgence of alcoholism, sex and narcotics, which many critics have described as a television adaption of Bukowski'
xxx/ellauri250.html on line 610: Chinaski is a writer who worked for years as a mail carrier. An alcoholic, womanizing misanthrope, he serves as both the protagonist and antihero of the novels in which he appears, which span from his poverty-stricken childhood to his middle age, in which he finds some small success as a hippie Idol.
xxx/ellauri250.html on line 613: An obvious role model for Harry Hole. Häufige Schauplätze sind Rennbahnen, seien es für Pferde- oder für Hunderennen.
xxx/ellauri250.html on line 625: Peter Albert David Singer AC/DC (born 6 July 1946) is an Australian moral philosopher, currently the Ira W. DeCamp Professor of Bioethics at Princeton University. He specialises in applied ethics and approaches ethical issues from a secular, utilitarian perspective. He is known in particular for his book Animal Liberation (1975), in which he argues in favour of veganism, and his essay "Famine, Affluence, and Morality", in which he argues in favour of donating veggies to help the global poor. For most of his career, he was a preference utilitarian, but he stated in The Point of View of the Universe (2014), coauthored with Katarzyna de Lazari-Radek, that as he became a celeb and started earning bigger bucks, he had become a hedonistic utilitarian, or utilitarian hedonist.
xxx/ellauri250.html on line 660: Should the Baby Live? The Problem of Handicapped Infants is a 1985 book by the philosophers Peter Singer and Helga Kuhse, in which the authors examine moral issues surrounding babies born with disabilities, and argue for infanticide in certain cases and cannibalism in others.
xxx/ellauri250.html on line 668: Utilitarian hedonism: A Very Short Introduction (with Katarzyna de Lazari-Radek), Oxford University Press, 2017, 1 page
xxx/ellauri250.html on line 675: The philosopher James Rachels recommended the book "as an introduction centered on such practical issues as abortion, racism, and so forth." The philosopher Friedrich Engels called the book "must reading for anyone interested in living a happy life."
xxx/ellauri250.html on line 676: H.L.A Hart's review of the third edition in The New York Review of Books was mixed. While writing that "The utility of selling this utilitarian's book to students of its subject can hardly be exaggerated", Hart also criticized Practical Ethics for philosophical inconsistency in its chapter on abortion. He argues that Singer insufficiently explains how self interest and classical utilitarianism each view abortion, and does not bring out their differences. Self interest of males is strongly against abortion. Besides, carrots are fit food for bunnies only.
xxx/ellauri250.html on line 678: To live a good life, the book prescribes: "You can rethink your goals and question what you are doing with your life. That might mean quitting your job, selling your house (if you got one), and going to work for a voluntary organization in India. More often, you just stay on at the U of Melbourne and pen more bestsellers like this.
xxx/ellauri250.html on line 681: Singer himself has said, "I am not really satisfied with the book". He has expressed concerns that his argument that an ethical life makes for a happy life "contains an element of wishful thinking", as he does not always do everything that he believes to be morally right (like sell his houses) and so might have underestimated how demanding morality can be, set against other things that might be fulfilling in life, like staying on at the U of Melbourne, licking licorice dicks, and penning more bestsellers like this.
xxx/ellauri250.html on line 683: Come to think of it, utilitarian hedonism for our animal friends dictates making mincemeat of a majority of homo sapiens and feeding them (not me though) to the remaining large carnivores. Ihan vaan noin kannanhoidollisessa mielessä. Tulis vähemmän näät hirveitä kolareita ja tieraatoja.
xxx/ellauri250.html on line 690: Samuel Benjamin Bankman-Fried (born March 6, 1992), also known by the initialism SBF, is an American suspected fraudster, entrepreneur, investor, and former billionaire. Bankman-Fried was the founder and CEO of the cryptocurrency exchange FTX and associated trading firm Alameda Research, both of which experienced a high-profile collapse resulting in chapter 11 bankruptcy in late 2022.
xxx/ellauri250.html on line 692: Prior to FTX's collapse, Bankman-Fried was ranked the 41st richest American in the Forbes 400, and the 60th richest person in world by The World's Billionaires. His net worth peaked at $26 billion. In October 2022, he had an estimated net worth of $10.5 billion. By November 8, 2022, amid the bankruptcy of FTX, his net worth was estimated to have dropped 94 percent in a day to $991.5 million according to the Bloomberg Billionaires Index, the largest one-day drop in the index's history. On November 11, 2022, the Bloomberg Billionaires Index considered Bankman-Fried to have no material wealth. Before his wealth had evaporated, Bankman-Fried was a major donor to Democratic political campaigns, and planned to spend tens of millions in the 2024 U.S. presidential election.
xxx/ellauri250.html on line 694: On December 12, 2022, Bankman-Fried was arrested in the Bahamas and was subsequently extradited to the United States An indictment of him before the U.S. District Court for the Southern District of New York was unsealed on December 13, revealing a range of charges for offenses, including wire fraud, commodities fraud, securities fraud, money laundering, and campaign finance law violations. Bankman-Fried faces up to 115 years in prison if convicted on all eight counts. On January 3, 2023, Bankman-Fried pled not guilty to fraud and other charges. On December 22, Bankman-Fried was released on a $250 million bond, on condition that he reside at his parents' home in California.
xxx/ellauri250.html on line 696: Bankman-Fried was born on March 6, 1992, on the campus of Stanford University, into a Jewish family. He is the son of Barbara Fried and Joseph Bankman, both professors at Stanford Law School. His aunt Linda P. Fried is the dean of Columbia University Mailman School of Public Health. His brother, Gabriel Bankman-Fried, is a former Wall Street trader and the former director of the non-profit Guarding Against Pandemics and its associated political action committee.
xxx/ellauri250.html on line 698: Bankman-Fried attended Canada/USA Mathcamp, a summer program for mathematically talented high-school students.He attended high school at Crystal Springs Uplands School in Hillsborough, California. From 2010 to 2014, Bankman-Fried attended the Massachusetts Institute of Technology. There, he lived in a coeducational group house called Epsilon Theta.In 2014, he graduated with a bachelor's degree in physics and a minor in mathematics.
xxx/ellauri250.html on line 700: In November 2017, he co-founded Alameda Research, a quantitative trading firm, with Tara Mac Aulay from the Centre for Effective Altruism.As of 2021, Bankman-Fried owned approximately 90 percent of Alameda Research. In January 2018, Bankman-Fried organized an arbitrage trade, moving up to $25 million per day, to take advantage of the higher price of bitcoin in Japan compared to the United States. After attending a late 2018 cryptocurrency conference in Macau, he moved to Hong Kong.
xxx/ellauri250.html on line 709: On being asked about his previously stated ethical views that it's unacceptable to do unethical things for the greater good, he disagreed with those views and said that expressing those views was a "dumb game we woke westerners play where we say all the right shibboleths and so everyone likes us".
xxx/ellauri250.html on line 713: She says she and her siblings were exposed to economics early, learning Bayesian statistics in primary school. At age 8, Ellison gifted her father with an economic study of stuffed animal prices from Toys "R" Us for his birthday.
xxx/ellauri250.html on line 715: As a freshman, Ellison developed an interest in effective altruism, a data-based philanthropic movement. She joined Stanford's effective altruism club and served as its vice president.
xxx/ellauri250.html on line 716: Bankman-Fried told Good Morning America his relationship with Ellison was brief, about 5 thrusts and a concentrated stare. There is no available information if Caroline Ellison is Jewish or not. Ellison looks like she beeps when going in reverse.
xxx/ellauri250.html on line 722: That money was sent in the form of crypto from Ukraine, through FTX, and then cashed out by FTX and sent to the DNC, i.e. US taxpayer money was taken by Congress, signed off by Biden and shipped to Ukraine as an aid package. Ukraine using FTX sent it back (they didn’t need it but probably kept a part) as a way of laundering it to the Democratic National Committee for their election campaigns (and commit election fraud, as has been proven). Taxpayer money was used to finance the midterm elections, which is no less than money laundering.
xxx/ellauri250.html on line 737: Several of the women who spoke to TIME said that the popularity of polyamory within EA fosters an environment in which men—often men who control career opportunities–feel empowered to recruit younger women into uncomfortable sexual relationships. Many EAs embrace nontraditional living arrangements and question established taboos, and plenty of people, including many women, enthusiastically consent to sharing partners with others. There is no current data on the prevalence of polyamory in EA. One former EA data scientist says he estimates that about 30% of EA was polyamorous.
xxx/ellauri250.html on line 739: Prominent figures in EA have cast polyamory as a more “rational” romantic arrangement. The philosopher Peter Singer, whose writing is a touchstone for EA leaders, seemed to endorse polyamory in a July 2017 interview in which he argued that monogamy may be increasingly anachronistic in the age of birth control. Caroline Ellison, the CEO of the FTX-tied Alameda Research, who reportedly was romantically involved at times with Bankman-Fried, apparently posted on her blog that the ideal configuration for romantic relationships would resemble an “imperial Chinese harem” in which “everyone should have a ranking of their partners.”
xxx/ellauri250.html on line 741: Several of the women who spoke to TIME said that EA’s polyamorous subculture was a key reason why the community had become a hostile environment for women. One woman told TIME she began dating a man who had held significant roles at two EA-aligned organizations while she was still an undergraduate. They met when he was speaking at an EA-affiliated conference, and he invited her out to dinner after she was one of the only students to get his math and probability questions right. He asked how old she was, she recalls, then quickly suggested she join his polyamorous relationship. Shortly after agreeing to date him, “He told me that ‘I could sleep with you on Monday,’ but on Tuesday I’m with this other girl,” she says. “It was this way of being a f—boy but having the moral high ground,” she added. “It’s not a hookup, it’s a poly relationship.” The woman began to feel “like I was being sucked into a cult,” she says.
xxx/ellauri250.html on line 743: Gopalakrishnan also described a cult-like dynamic that favored accused men over harassed women. After writing out her concerns about the sexual dynamics within the movement on the EA forum, Gopalakrishnan watched the responses pour in. Shaken, she removed her post. She felt exposed, she recalls, and didn’t feel like being a punching bag. Most of all, Gopalakrishnan was disturbed at the way the rational frameworks to which she had devoted her life could be used to undermine her own experiences. “You’re used to overriding these gut feelings because they’re not rational,” she says. “Under the guise of intellectuality, you can cover up a lot of injustice.”
xxx/ellauri250.html on line 797: Jenkeillä on aina tää "you owe me a favor", "they owe us SOOO much" juttu. Tuli mieleen, että sehän on klaanimeemi! vanha tit for tat adagio, Hammurapin laki, silmä silmästä, hammas hampaasta. Ainut ero somaleihin on että jenkeillä klaanit on anoyymejä, ja niiden jäsenet on osakkeenomistajia. Väki vaihtuu niissä myötäänsä, mutta samat quid quo pro säännöt on voimassa. Mikään ei ole yhteistä, vaan kaikella on hintansa. Ne myyvät vaikka isoäitinsä kunhan hinta on oikea. Tämän toteaa jenkkihenkinen Nääsböön Harrykin: jokainen on lahjottavissa, lahjuxet vaan vaihtelevat. Ja sixi justiinsa ne pitää niin paljon ääntä tosta luotosta: kehenkään ei voi luottaa pitempään kun jaxaa heittää niiden isoäitiä.
xxx/ellauri250.html on line 814: John Gielgud on ollut vainaja jo vuodesta 2000. Gielgud had the rare distinction of winning an Oscar, an Emmy, a Grammy, and a Tony. Jussi Jurkka-palkinto jäi saamatta. Gielgud's state honours were Knight Bachelor (1953), Legion of Honour (France, 1960), Companion of Honour (1977), and Order of Merit (UK, 1996). He was awarded honorary degrees by St Andrews, Oxford and Brandeis universities. He was the best supporting actor of them all. Sen lätty on niin mitäänsanomaton brittipärstä etten muista sitä yhtään mistään. Siitä kerrotaan paljon Tauno Köriläs tyyppisiä kaskuja, sellaisia "Teme" läppiä et "ettekö tiedä kuka minä olen?" No en kyllä tiedä, edes luettuani kaverin wikipediabion. Vitun vanhaxi se kyllä eli. Oli joku brittien Tauno Palo ilmeisesti.
xxx/ellauri250.html on line 816: Sir John Major KG CH (born 29 March 1943) is a British former politician who served as Prime Minister of the United Kingdom and Leader of the Conservative Party from 1990 to 1997. Prior to becoming prime minister, he served as Foreign Secretary and Chancellor of the Exchequer in the third Thatcher government. Läpimätä torykonna toisin sanoen. Sillä oli sellaset jättimäiset teeveelasit jotka tuli muotiin 80-luvun alussa; mäkin ostin sellaset kerran Lauttasaaresta mutten kehannut käyttää sittenkään. Major oli pääministeri Persianlahden sodan aikana. Hänen ensimmäisinä vuosinaan maailmantalous ajautui matalasuhdanteeseen 1980-luvun pitkän nousun jälkeen. Muutenkin meni majurilta enimmäkseen kaikki perseelleen. Henki sentään vielä pihisee.
xxx/ellauri250.html on line 822: Mannen under hyllen var Bent Nordbø. Han hadde John Gielguds arrogante oppsyn, John Majors panoramabriller og Larry Kings bukseseler. Og han leste i en ekte papiravis. Roger hadde hørt at Nordbø kun leste New York Times, The Financial Times, The Guardian, China Daily, Süddeutsche Zeitung, El País og Le Monde, men at de leste han til gjengjeld hver dag. Han kunne dog finne på å bla i Pravda og slovenske Dnevnik, men han hevdet at «østeuropeiske språk er så tunge for øyet.
xxx/ellauri250.html on line 841: Lemmet var varmt og mykt. Hun holdt hardt rundt pikken, uten at røre hånden frem og bak, kjente bare hurdan den vokste. Kan jeg ha deg? Faen ta meg! Stikk alt den in for faen! Faen tog henne lydsomt med halvstiv pikk. Du er en helt Harry! Du fikk en plass i krimibøkene. Jeg elsker å pule! Og spesielt med deg Harry. On tääkin aika paxua narsismia hei.
xxx/ellauri250.html on line 849: Paul Haggis's films are heavy-handed. In the Valley of Elah is otherwise an engrossing murder mystery and antiwar statement, featuring a mesmerizing performance from Tommy Lee Jones. A police detective (Charlize Theron) helps a retired Army sergeant (Tommy Lee Jones) search for his son (Donald Duck), a soldier who went missing soon after returning from Iraq. Hank Deerfield (Bugs Bunny), a Vietnam War veteran, learns that his son may have met with foul play after a night on the town with members of his platoon. Rating: R (Some Sexuality/Nudity|Foul Language|Violent and Disturbing Content) Den här artikeln har skapats av Lsjbot, ett program (en robot) för automatisk redigering.
xxx/ellauri250.html on line 851: ‘Emeq HaEla (hebreiska: עמק האלה) är en dal i Israel. Den ligger i distriktet Jerusalem, i den centrala delen av landet. Called in Arabic: وادي السنط, Wadi es-Sunt, it is a long, shallow valley now in Israel and the West Bank best known as the place described in the Hebrew Bible (the Old Testament of Christianity) where the Israelites were encamped when David fought Goliath (1 Samuel 17:2; 1 Samuel 17:19). The valley is named after the large and shady terebinth trees (Pistacia atlantica) which are indigenous to it. David ja Goljat mutustelivat siellä pistaasipähkinöitä ennen matsia. The Valley of Elah has gained new importance as a possible point of support for the argument that Israel was more than merely a tribal chiefdom in the time of King David. Others are skeptical and suggest it might be just another piece of Jewish propaganda.
xxx/ellauri250.html on line 858: And there came out from the camp of the Philistines a champion named Goliath of Gath, whose height was six cubits and a span [more than 9 feet tall]. 5 He had a helmet of bronze [Why bronze and not iron? Was the iron one in the wash?] on his head, and he was armed with a coat of mail [bronze scale armor] [same question], and the weight of the coat was five thousand shekels of bronze [about 125 pounds]. 6 And he had bronze armor on his legs, and a javelin of bronze slung between his shoulders. 7 The shaft of his spear was like a weaver’s beam, and his spear’s head weighed six hundred shekels of iron [15 pounds]. And his shield-bearer went before him. [No wonder, he was pretty encumbered with all the other bronze on him.]
xxx/ellauri250.html on line 860: During David’s youth as a shepherd, he (David) developed many skills. He learned music, how to write, use a slingshot, how to pull uncircumcized men by the beard, and how to love Jonathan and obey the Lord. Do I understand that it’s my responsibility to develop my abilities like Jonathan Livingston The Seagull, and it’s God’s responsibility to direct me in how I use them? Do I realize that the most important skill I possess is my love for the Lord and my heart to obey Him? What miracles might God want to do through me that would show the whole earth that there is a God in the land? Kan jeg ble en helt liksom Harry Hole?
xxx/ellauri250.html on line 886: I Pansernevets tid i Norge gikk psykopatmørdere fri etter 25 års fruktløs politiklovneri. År 2014 vedtok Stortinget ei ny lov som gjer at drap her i landet aldri vert forelda. Den nye lova, som trer i kraft 1. juli, gjeld drapssaker, alvorlege seksualbrotsverk og kjønnslemlestingar. Opphevinga av foreldingsfristen gir politiet nye sjansar til oppklaring. Jakta på gjerningsmannen kan gå føre seg til evig tid. Det gjelder også Gud som alene består i evig tid. Han er nettopp gjerningsmannen til kjempemange drap.
xxx/ellauri250.html on line 898: Det ville ikke vært vei her om ikke vi hadde drevet gruvedrift,» sa Tony Leike mens bilen duvet langs den trange kjerreveien. Entreprenører som meg er det eneste håpet for at folk i land som Kongo skal komme seg på beina, komme etter, siviliseres. Alternativet er å overlate dem til seg selv så de kan fortsette med det de alltid har gjort: å ta livet av hverandre. Alle på dette kontinentet er jegere og bytte i én og samme person. Ikke glem det når du ser inn i de bedende øynene på et sultende, afrikansk barn. At om du gir det litt mat, skal de øynene snart se på deg igjen, fra bak et automatvåpen. Og da er det ingen nåde.»
xxx/ellauri250.html on line 900: «Alt i Afrika er syklus,» fortsatte Tony. «Regntid og tørke, natt og dag, spise og å bli spist, leve og å dø. Naturens gang er alt, ingenting kan forandres, svøm med strømmen, overlev så lenge du kan, ta det som tilbys, det er alt du kan gjøre. For dine forfedres liv er ditt liv, du kan ikke gjøre noen forandring, utvikling er ikke mulig. Det er ikke afrikansk filosofi, bare generasjonenes erfaring. Og det er erfaringen vi må forandre. Det er erfaringen som forandrer tankesettet, ikke omvendt.» «Og hvis erfaringen er at hvite mennesker utbytter dem?» sa Kaja.
xxx/ellauri250.html on line 902: «Ideen om utbytting er plantet av hvite mennesker,» sa Tony. Men begrepet har vist seg nyttig for afrikanske ledere som trenger å peke på en felles fiende for å samle folket bak seg. Helt fra avviklingen av kolonistyrene på sekstitallet har de brukt de hvites skyldfølelse til å skaffe seg selv makt så den virkelige utbyttingen av folket kunne begynne. Den hvites skyldfølelse for å kolonisere Afrika er patetisk. Den virkelige forbrytelsen var å overlate afrikaneren til sin egen morderiske og destruktive natur. Tro meg, Kaja, kongolesere flest har aldri hatt det bedre enn under belgierne. Opprørene hadde aldri noe grunnlag i folkets vilje, men i enkeltpersoners maktbegjær. Små grupperinger som stormet belgiernes hus her ved Kivusjøen fordi husene var så fine at de regnet med å finne noe der som de hadde lyst på. Sånn var det, og sånn er det.»
xxx/ellauri250.html on line 933: Ved en avsidesliggende hytte får en gutt og moren hans, Sarah, besøk av hans voldelige biologiske far, en politibetjent ved navn Jonas. Jonas slår og angriper Sarah, som truer med å fortelle kona til Jonas om deres uekte sønn. Jonas reiser sin vei, og Sarah følger etter i bilen sin sammen med sønnen deres. Hun kjører i en katatonisk tilstand, og slipper rattet. Gutten kommer seg ut når bilen krasjer i en innsjø. Men moren hans blir sittende i bilen og synker.
xxx/ellauri250.html on line 935: Flere år senere arbeider Harry Hole som etterforsker i Oslo politidistrikt. Han sliter med alkoholisme, og nylig et samlivsbrudd med Rakel, mor til en gutt ved navn Oleg som Harry er veldig glad i. Etter å ha mottatt et mystisk brev signert med en barnslig tegning av en snømann, møter Harry den nylig ansatte Katrine Bratt som skal arbeide med forsvinningen til Birte Becker, en kvinne som etterlot seg en ektemann og en datter. De finner en snømann hjemme hos Becker.
xxx/ellauri250.html on line 937: Harry innser at Bratt har tatt politiets filer uten tillatelse. Han får vite at Bratt leter etter en kobling mellom flere forskjellige saker som handler om savnede personer og en annen sak, fra ni år tidligere, som ble etterforsket av Gert Rafto. Bratt overtaler Harry til å åpne en ny etterforskning av forsvinningen av Sylvia Otterson, som de finner fremdeles i live på gården hennes. Men kort tid etter at de går derfra, halshugger en maskert figur Sylvia. Men senere møter de Sylvias identiske tvilling, Ane. Sylvias kropp er inne i låven hennes, og hodet er plassert på toppen av en snømann. Katrine tror en korrupt forretningsmann Arve Støp er ansvarlig for alle dødsfallene. Harry reiser til Bergen for å undersøke nærmere, og møter Rakels nye kjæreste Mathias, en kirurg.
xxx/ellauri250.html on line 939: I Bergen oppdager Harry at etterforsker Rafto døde av et tilsynelatende selvpåført skuddsår i hodet. Harry oppdager også at Katrine er Raftos datter. Alle de nylige ofrene besøkte klinikken til Dr. Vetlesen, som også fører tilsyn med Arve Støps prostitusjonsring. Når telefonen til Becker aktiveres igjen, blir signalet sporet til Dr. Vetlesens hjem. Katrine arresterer Vetlesen på egen hånd, men finner ham død av et skudd i hodet, sammen med restene av Birte Becker og en annen savnet person. Politiet tror Vetlesens død var selvmord, og suspenderer Katrine fra politiet.
xxx/ellauri250.html on line 985: Hatet et bare baksiden av kjærligheten. Harry ønsker sig en ny panserhjerte i stedet for den som han spytt ut. Harry er en mye uinteressant personlighed.
xxx/ellauri251.html on line 40: for_the_sea_-_Google_Art_Project.jpg/250px-Thorvald_Niss_-_The_drowned_man%27s_ghost_tries_to_claim_a_new_victim_for_the_sea_-_Google_Art_Project.jpg" width="100%" />
xxx/ellauri251.html on line 41: Gjenganger tries to claim new victim for the sea. xxx/ellauri251.html on line 46: A Gjenganger (Norwegian: Gjenganger, Attergangar or Gjenferd; Danish: Genganger or Genfærd; Swedish: Gengångare) in Scandinavian folklore was a term for a revenant, the spirit or ghost of a deceased from the grave. Suomeksi epäkuollut. Tai haamu. Tai aave. Tai kummitus. Näistä on lisää paasausta albumissa 269.
xxx/ellauri251.html on line 51: «Hemingway skrev at når du først har åpnet din sjel for Afrika, vil du ikke noe annet sted.» «Hemingway skrev det?» spurte Harry tvilende. «Ja visst, men Hemingway skrev jo sånt romantisk piss hele tiden. Skjøt løver i fylla og pisset den der søte whiskyurinen på kadaverne. Sannheten er at ingen kommer tilbake til Kongo hvis de ikke må.»
xxx/ellauri251.html on line 91: Answer: Algernon Charles Swinburne's Atalanta in Calydon (1865) is the finest example of Victorian 'Greek' tragedy, a genre of English poetry inspired by the forms, contents, and styles of Attic tragedy.
xxx/ellauri251.html on line 134: A light for dead men and dark hours, a foot Valomerkki vainajamiehille ja pikkutunneille, jalka
xxx/ellauri251.html on line 140: Hidden and shown in heaven; for I all night Piilossa ja näkyvillä taivaalla; sillä yökaudet
xxx/ellauri251.html on line 144: But for the end, that lies unreached at yet Mutta juonipaljastus ei ole vielä näkyvillä
xxx/ellauri251.html on line 170: Sent in thine anger against us for sin done Jonka lähetit äkäisenä tehtyämme syntiä:
xxx/ellauri251.html on line 172: Him now consume thou; for thy sacrifice Ammennä nyt, sillä nyt sun uhrisi
xxx/ellauri251.html on line 187: And foamed and lessened through his wrathful fords vaahdoten ja väheten kiukkuisista vuonoista
xxx/ellauri251.html on line 203: Is half assuaged for Itylus, On puolixi leppynyt Ityloxeeen,
xxx/ellauri251.html on line 204: For the Thracian ships and the foreign faces, Traakkien laivoihin ja mamunaamoihin,
xxx/ellauri251.html on line 230: And time remembered is grief forgotten, Muistettu aika on unohdettu vaiva,
xxx/ellauri251.html on line 269: And raiment meet for service: lest the day Ja palveluxeen sopivia asuja: ettei vaan
xxx/ellauri251.html on line 277: Winter, and snows that plague all men for sin, Talven, ja lumet jotka vaivaa syntisiä apinoita,
xxx/ellauri251.html on line 309: But when time spreads find out some herb for it. Kannattas varmaan ottaa jotain rohtoa.
xxx/ellauri251.html on line 318: What if they give us poisonous drinks for wine? Mitäs jos niiden viinassa on myrkkyä?
xxx/ellauri251.html on line 324: And gall for milk, and cursing for a prayer? Ja sappea maidossa, ja kiroilua rukouxissa?
xxx/ellauri251.html on line 340: First Artemis for all this harried land No enste Artemista mä en tästä maasta kiitä,
xxx/ellauri251.html on line 341: I praise not, and for wasting of the boar Se on paska, ja karjun weistaamisesta
xxx/ellauri251.html on line 353: Wherefore being wroth she plagued the land; but now Sen takeen se äimistyi ja teki tuhoja; mutta nyt
xxx/ellauri251.html on line 384: Nay, for this maiden hath no touch of love. Ehe, tällä neidolla ei ole rakkaudesta mitään tietoa.
xxx/ellauri251.html on line 398: Pure iron, fashioned for a sword; and man Pelkkää rautaa, taottu miekaxi, ja miestä
xxx/ellauri251.html on line 403: But as a queen speaks, being heart-vexed; for oft Vaan puhun kuin Meghan Sparkle pahalla tuulella;
xxx/ellauri251.html on line 409: This moves me, that for wise men as for fools Käy iholle, että viisaille samoin kuin tyhmille
xxx/ellauri251.html on line 414: Flower-wise upon the old root of tears brought forth, Tulee kuin kukkasia entisten kyynelien juurista,
xxx/ellauri251.html on line 434: Such dreams divide me dreaming; for long since Sellaiset unet saa mut sekaisin; sillä aiemmin
xxx/ellauri251.html on line 438: Felt the light touch him coming forth, and wailed Näki valoa tullessaan mun sisältä, ja itkahti
xxx/ellauri251.html on line 440: I bare him, and my heart was great; for yet Mä synnytin sen, ja sydän oli suurentunut; sillä
xxx/ellauri251.html on line 447: Saying This for strength and That for luck, and one Sanoen Tää on habaa Toi on onnea, ja 1 sanoi
xxx/ellauri251.html on line 451: Sprang, and drew forth the brand, and cast on it Ja vedin ulos halon, ja heitin sen
xxx/ellauri251.html on line 454: And blew against and quenched it; for I said, Ja sammutin sen; sillä mä sanoin,
xxx/ellauri251.html on line 461: Wherefore I kissed and hid him with my hands, Sit mä pussasin ja piilotin sen käsilläni,
xxx/ellauri251.html on line 487: The gods have drawn us hither; for again
xxx/ellauri251.html on line 493: This I have also at heart; that not for me,
xxx/ellauri251.html on line 494: Not for me only or son of mine, O girls,
xxx/ellauri251.html on line 496: Heart’s love and heart’s division; but for all
xxx/ellauri251.html on line 501: But sleep and much forgetfulness of things.
xxx/ellauri251.html on line 514: The gods cast lots for and shake out on us,
xxx/ellauri251.html on line 516: And now, before these gather to the hunt,
xxx/ellauri251.html on line 517: I will go arm my son and bring him forth,
xxx/ellauri251.html on line 521: Before the beginning of years
xxx/ellauri251.html on line 527: Pleasure, with pain for leaven;
xxx/ellauri251.html on line 532: Love that endures for a breath:
xxx/ellauri251.html on line 546: With life before and after
xxx/ellauri251.html on line 549: That his strength might endure for a span
xxx/ellauri251.html on line 559: A time for labour and thought,
xxx/ellauri251.html on line 562: And love, and a space for delight,
xxx/ellauri251.html on line 568: In his eyes foreknowledge of death;
xxx/ellauri251.html on line 579: Come forth a child, born with clear sound and light,
xxx/ellauri251.html on line 582: That this great hunt with heroes for the hounds
xxx/ellauri251.html on line 588: But the gods hear men’s hands before their lips,
xxx/ellauri251.html on line 591: But thou, being armed and perfect for the deed,
xxx/ellauri251.html on line 592: Abide; for like rain-flakes in a wind they grow,
xxx/ellauri251.html on line 606: Whom there thou knowest; for sharp mixed shadow and wind
xxx/ellauri251.html on line 617: The first, for many I know not, being far off,
xxx/ellauri251.html on line 649: Even such (for sailing hither I saw far hence,
xxx/ellauri251.html on line 690: Two-edged for fight as the axe against his arm,
xxx/ellauri251.html on line 792: Nor with desire of these things; for with time
xxx/ellauri251.html on line 818: Rolls without wind for ever, and the snow
xxx/ellauri251.html on line 832: Love thou such life and look for such a death.
xxx/ellauri251.html on line 855: Thankworthy, a praise for ever; and hast won fame
xxx/ellauri251.html on line 863: And man from man they fell; for ye twain stood
xxx/ellauri251.html on line 865: And thou the mightier; wherefore she unleashed
xxx/ellauri251.html on line 950: Us have they sent now at our need for help
xxx/ellauri251.html on line 951: Among men armed a woman, foreign born,
xxx/ellauri251.html on line 953: That grows and bears and brings forth fruit and dies;
xxx/ellauri251.html on line 954: Unlovable, no light for a husband's house,
xxx/ellauri251.html on line 970: Enough; for wise words fail me, and my heart
xxx/ellauri251.html on line 972: O child, for thine head's sake; mine eyes wax thick,
xxx/ellauri251.html on line 974: So glorious; and for love of thine own eyes
xxx/ellauri251.html on line 983: For what lies light on many and they forget,
xxx/ellauri251.html on line 985: I forget never; I have seen thee all thine years
xxx/ellauri251.html on line 998: But fair for me thou wert, O little life,
xxx/ellauri251.html on line 1007: Lest all these turn against thee; for who knows
xxx/ellauri251.html on line 1039: But what shall be let be; for us the day
xxx/ellauri251.html on line 1060: Before thee the laughter, behind thee the tears of desire;
xxx/ellauri251.html on line 1062: And twain go forth beside thee, a man with a maid;
xxx/ellauri251.html on line 1087: Fawning, rejoiced to bring forth
xxx/ellauri251.html on line 1103: For they knew thee for mother of love,
xxx/ellauri251.html on line 1112: For before thee some rest was on earth,
xxx/ellauri251.html on line 1125: As a brand plucked forth of a pyre,
xxx/ellauri251.html on line 1126: As a ray shed forth of the morn,
xxx/ellauri251.html on line 1142: Being girt with desire for a girth,
xxx/ellauri251.html on line 1233: Drawn; wherefore all ye stand up on my side,
xxx/ellauri251.html on line 1236: That bear a spear for spindle, and this bow strung
xxx/ellauri251.html on line 1250: Bid it be fruitful, and a crown for all,
xxx/ellauri251.html on line 1251: To bring forth leaves and bind round all my hair
xxx/ellauri251.html on line 1252: With perfect chaplets woven for thine of thee.
xxx/ellauri251.html on line 1269: And godlike for thy grace of hallowed hair
xxx/ellauri251.html on line 1274: And for thy sake praiseworthiest from all men:
xxx/ellauri251.html on line 1275: Thee therefore we praise also, thee as these,
xxx/ellauri251.html on line 1285: Why, if she ride among us for a man,
xxx/ellauri251.html on line 1287: Sit thou for her and spin; a man grown girl
xxx/ellauri251.html on line 1324: Except she give her blood before the gods,
xxx/ellauri251.html on line 1329: Let her come crowned and stretch her throat for a knife,
xxx/ellauri251.html on line 1337: And play the shield for strong men and the spear?
xxx/ellauri251.html on line 1340: Gods; for no less division sunders these;
xxx/ellauri251.html on line 1344: This beast before thee and no man halve with me
xxx/ellauri251.html on line 1347: Foolish; for wise is that thing which endures.
xxx/ellauri251.html on line 1366: How I, for all my forest holiness,
xxx/ellauri251.html on line 1376: Shall my life be for ever: me the snows
xxx/ellauri251.html on line 1392: So might I show before her perfect eyes
xxx/ellauri251.html on line 1394: But for the rest let all have all they will;
xxx/ellauri251.html on line 1407: Rise, rest, and are and are not; and for me,
xxx/ellauri251.html on line 1420: And made thank-offering for prosperities,
xxx/ellauri251.html on line 1422: What thing is this for you to shout me down,
xxx/ellauri251.html on line 1423: What, for a man to grudge me this my life
xxx/ellauri251.html on line 1425: A thief of reputations? nay, for now,
xxx/ellauri251.html on line 1448: A thorn for peril and a snare for sin?
xxx/ellauri251.html on line 1453: And life bring one thing forth ere all pass by,
xxx/ellauri251.html on line 1487: Be shed and shine before the starriest hours,
xxx/ellauri251.html on line 1490: Food for the famine of the grievous sea,
xxx/ellauri251.html on line 1528: Therefore they thrust it from them, putting time away.
xxx/ellauri251.html on line 1538: Hide for one hour the imperishable faces.
xxx/ellauri251.html on line 1565: Who, seeing the light and shadow for the same,
xxx/ellauri251.html on line 1583: Thou hast made sweet springs for all the pleasant streams,
xxx/ellauri251.html on line 1589: Therefore because thou art strong, our father, and we
xxx/ellauri251.html on line 1630: And came forth eastward hither, where the dawn
xxx/ellauri251.html on line 1632: And next our eyes unrisen; for unaware
xxx/ellauri251.html on line 1668: Twice be thou too for my sake blest and his.
xxx/ellauri251.html on line 1672: At the king's word I rode afoam for thine.
xxx/ellauri251.html on line 1687: Fetch sacrifice and slay; for heaven is good.
xxx/ellauri251.html on line 1709: And following him that slew the biform bull
xxx/ellauri251.html on line 1716: And recent from the roar of foreign foam
xxx/ellauri251.html on line 1739: And missed; for much desire divided him,
xxx/ellauri251.html on line 1747: Saying, Speed it as I send it for thy sake,
xxx/ellauri251.html on line 1770: Amphiaraus; for his sacred shaft
xxx/ellauri251.html on line 1815: And good for slumber, and every holier herb,
xxx/ellauri251.html on line 1826: Wherefore be glad, and all ye give much thanks,
xxx/ellauri251.html on line 1830: Laud ye the gods; for this they have given is good,
xxx/ellauri251.html on line 1835: Till all have made before the prosperous gods
xxx/ellauri251.html on line 1838: Look fair, O gods, and favourable; for we
xxx/ellauri251.html on line 1843: Thou hast prayed well; for whoso fears not these,
xxx/ellauri251.html on line 1933: As in old time long before,
xxx/ellauri251.html on line 1952: Bow down, cry, wail for pity; is this a time
xxx/ellauri251.html on line 1953: For singing? nay, for strewing of dust and ash,
xxx/ellauri251.html on line 1954: Rent raiment, and for bruising of the breast.
xxx/ellauri251.html on line 1962: Bring me before the queen and I will speak.
xxx/ellauri251.html on line 1966: Lo, she comes forth as from thank-offering made.
xxx/ellauri251.html on line 1970: A barren offering for a bitter gift.
xxx/ellauri251.html on line 1989: Weep if thou wilt, for these men shall no more.
xxx/ellauri251.html on line 1997: But that I know you not uncomforted,
xxx/ellauri251.html on line 2006: Thy double word brings forth a double death.
xxx/ellauri251.html on line 2078: Yea, but not now; for my heart too is great.
xxx/ellauri251.html on line 2084: O queen, for queenlike hast thou borne thyself,
xxx/ellauri251.html on line 2095: Maiden, thine own hand for thyself hath reaped,
xxx/ellauri251.html on line 2119: Plexippus, crying out This for love’s sake, sweet,
xxx/ellauri251.html on line 2121: Pierced his cheek through; then Toxeus made for him,
xxx/ellauri251.html on line 2123: Fruitless; for him too stricken through both sides
xxx/ellauri251.html on line 2128: Foolish; for these would baffle fate, and fell.
xxx/ellauri251.html on line 2141: But no part here; for these my brethren born
xxx/ellauri251.html on line 2145: Slain in their slaying. I would I had died for these;
xxx/ellauri251.html on line 2147: And made a weak staff for my feebler feet
xxx/ellauri251.html on line 2177: Who shall get brothers for me while I live?
xxx/ellauri251.html on line 2179: Who bear them? who bring forth in lieu of these?
xxx/ellauri251.html on line 2184: With mother-milk for honey? and this man too,
xxx/ellauri251.html on line 2187: Laugh with lips filled, and laughed again for love?
xxx/ellauri251.html on line 2191: I would I had died unwedded, and brought forth
xxx/ellauri251.html on line 2192: No swords to vex the world; for these that spake
xxx/ellauri251.html on line 2200: Look for dead eyes and listen for dead lips,
xxx/ellauri251.html on line 2213: Famish and fail at heart for their dear lords,
xxx/ellauri251.html on line 2215: Fall off from life for love’s sake, and I live?
xxx/ellauri251.html on line 2217: Better one death for him and these and me.
xxx/ellauri251.html on line 2225: Torn, sanguine, trodden, broken; for all deaths
xxx/ellauri251.html on line 2228: Are bearable; but not for their sweet land
xxx/ellauri251.html on line 2230: Dead; for I had not then shed all mine heart
xxx/ellauri251.html on line 2235: Their praise outflame their ashes: for all men,
xxx/ellauri251.html on line 2257: And see thee strong and hear men for thy sake
xxx/ellauri251.html on line 2259: No man shall praise for ever? these shall lie
xxx/ellauri251.html on line 2266: Yea, son for son the gods may give and take,
xxx/ellauri251.html on line 2270: Nay, for the son lies close about thine heart,
xxx/ellauri251.html on line 2278: Or drink not, are not thy lips dead for thirst?
xxx/ellauri251.html on line 2282: Reverencing most for thy sake all his gods.
xxx/ellauri251.html on line 2306: Whom lest worse hap rebuke we not for these.
xxx/ellauri251.html on line 2331: And sins whereof we know not; and for these
xxx/ellauri251.html on line 2337: Alas, for all this all men undergo.
xxx/ellauri251.html on line 2341: Wherefore I will not that these twain, O gods,
xxx/ellauri251.html on line 2351: None moved in spirit for them, naked and slain,
xxx/ellauri251.html on line 2352: Abhorred, abased, and no tears comfort them:’’
xxx/ellauri251.html on line 2370: Nor lack some bitter comfort, some poor praise,
xxx/ellauri251.html on line 2400: Ah, ah, for me too as for these; alas,
xxx/ellauri251.html on line 2407: What wilt thou do? what ails thee? for the house
xxx/ellauri251.html on line 2409: Shakes ruinously; wilt thou bring fire for it?
xxx/ellauri251.html on line 2440: What shall be said? for words are thorns to grief.
xxx/ellauri251.html on line 2450: Have pity upon all people for their sake.
xxx/ellauri251.html on line 2470: Woe, woe for him that breaketh; and a rod
xxx/ellauri251.html on line 2478: Nor fierce foreshadowings of a birth
xxx/ellauri251.html on line 2490: In days forgotten and foregone;
xxx/ellauri251.html on line 2497: Even all these knew her: for she is great;
xxx/ellauri251.html on line 2505: Wrought for a staff, wrought for a rod,
xxx/ellauri251.html on line 2512: Wilt thou take the night for thy day
xxx/ellauri251.html on line 2513: Or the darkness for light on thy way,
xxx/ellauri251.html on line 2542: Ye laughers for a little; lo mine eyes
xxx/ellauri251.html on line 2547: Fate is made mine for ever; he is my son,
xxx/ellauri251.html on line 2584: I fear thee for the trembling of thine eyes.
xxx/ellauri251.html on line 2588: Neither with love they tremble nor for fear.
xxx/ellauri251.html on line 2604: Look, I am silent, speak your eyes for me.
xxx/ellauri251.html on line 2673: Drunken delight; yet I, though mad for joy,
xxx/ellauri251.html on line 2697: A lordly leader; and hear before I die,
xxx/ellauri251.html on line 2759: The breath came forth of her mouth
xxx/ellauri251.html on line 2760: And the fire came forth of her breath.
xxx/ellauri251.html on line 2793: Lament ye, mourn for him, weep.
xxx/ellauri251.html on line 2802: Alas for visions that were,
xxx/ellauri251.html on line 2815: Cry, for an end is at hand.
xxx/ellauri251.html on line 2848: With fire for a sword thou art slain.
xxx/ellauri251.html on line 2948: Wilt thou bring forth another
xxx/ellauri251.html on line 2958: A son for my son,
xxx/ellauri251.html on line 3021: From the Acroceraunian snow to the ford of the fleece
xxx/ellauri251.html on line 3048: a garment for me.
xxx/ellauri251.html on line 3092: But what shall they give thee for life, sweet life that is
xxx/ellauri251.html on line 3129: before God.
xxx/ellauri251.html on line 3136: Lo, for their blood I die; and mine own blood
xxx/ellauri251.html on line 3140: Not shamefully; thou therefore of thy love
xxx/ellauri251.html on line 3142: Well, as the dead fare; for the best man dead
xxx/ellauri251.html on line 3151: And bid thee comfort, being a perfect man
xxx/ellauri251.html on line 3157: Pray thou thy days be long before thy death,
xxx/ellauri251.html on line 3160: There is no comfort and none aftergrowth,
xxx/ellauri251.html on line 3178: Mother, I dying with unforgetful tongue
xxx/ellauri251.html on line 3182: Dissundering them, devour me; for these limbs
xxx/ellauri251.html on line 3184: Before the fire has touched them; and my face
xxx/ellauri251.html on line 3190: And lesser than a man’s: for all my veins
xxx/ellauri251.html on line 3193: But fortune, and the fiery feet of change,
xxx/ellauri251.html on line 3204: Slay and are slain for love’s sake; and this house
xxx/ellauri251.html on line 3207: And mine pass by forgotten: thou alone,
xxx/ellauri251.html on line 3227: And shall come always to thee; for thou knowest,
xxx/ellauri251.html on line 3228: O mother, O breasts that bare me, for ye know,
xxx/ellauri251.html on line 3242: In my good time; for even by all those days,
xxx/ellauri251.html on line 3253: Drop tears for dew upon me who am dead,
xxx/ellauri251.html on line 3267: Dishonourable; for thou hast honoured me.
xxx/ellauri251.html on line 3268: And now for God’s sake kiss me once and twice
xxx/ellauri251.html on line 3269: And let me go; for the night gathers me,
xxx/ellauri251.html on line 3368: France's Emmanuel Macron: 5 feet, 7 inches (173 cm). On his passport he had 1.77m listed for his height.
xxx/ellauri251.html on line 3389: Serbia's Aleksandar Vucic stands tall at 6 foot 6, making him the tallest world leader. House 2021 Donald Trump weighed 244 pounds according to the results of a physical performed in June 2020. Speaker Nancy Pelosi insisted that he's morbidly obese. The president is 6-foot-3 inches tall. This means the once and future president is considered only clinically obese and has a Body Mass Index (BMI) of 30.3.
xxx/ellauri251.html on line 3391: Donald Trump is in his mid-70s and has lost around 1.5 inches of height since he was a young man, and stands at 6'0.5 (184.3 cm) tall today. During his prime years, however, he was comfortably taller, standing at 6'2" (188cm) for the majority of the day, and taller than 37 of the 45 elected American Presidents. Some have speculated that Barron Trump may stand at 6ft 7 inches tall, with many social media users saying that Trump's youngest son would be an ideal world leader!
xxx/ellauri251.html on line 3393: Misinformation about Napoleon's height has been in circulation for hundreds of years. Although this famous military leader was measured at 5ft 2in, we know that he was actually around 5ft 7in tall! Exactly the same as President Macron!
xxx/ellauri252.html on line 221: Betty Friedan (/ˈfriːdən, friːˈdæn, frɪ-/February 4, 1921 – February 4, 2006) was an American feminist writer and activist. A leading figure in the women's movement in the United States, her 1963 book The Feminine Mystique is often credited with sparking the second wave of American feminism in the 20th century. In 1966, Friedan co-founded and was elected the first president of the National Organization for Women (NOW), which aimed to bring women "into the mainstream of American society now in fully equal partnership with men".
xxx/ellauri252.html on line 228: Friedan was born Bettye Naomi Goldstein on February 4, 1921, in Peoria, Illinois, to Harry and Miriam (Horowitz) Goldstein, whose Jewish families were from Russia and Hungary. Harry owned a jewelry store in Peoria, and Miriam wrote for the society page of a newspaper when Friedan's father fell ill. Her mother's new life outside the home seemed much more gratifying.
xxx/ellauri252.html on line 248: Cary Grant saattoi olla juutalainen ja se todennäköisesti oli homo. Rooseveltin esi-isät saattoi olla juutalaisia Hollannissa. Claes Rosenvelt entered the cloth business in New York, and was married in 1682. He accumulated a fortune. He then changed his name to Nicholas Roosevelt. Of his four sons, Isaac died young. Nicholas married Sarah Solomons. Jacobus married Catherina Hardenburg. The Roosevelts were not a fighting but a peace-loving people, devoted to trade. Isaac became a capitalist. He founded the Bank of New York in 1790.
xxx/ellauri252.html on line 254: Norman Corwin was Jewish, and his parents observed Judaism (his father, Sam Corwin, attended holiday services until his death at 110). While not an observant Jew, Corwin infused much of his work with the ideas of the Hebrew Prophets. One of the prayerbooks of American Reform Judaism, Shaarei Tefila: Gates of Prayer, contains a portion of the Prayer from the finale of Corwin's On a Note of Triumph (see link to full text below). Corwin was among the first producers to regularly use entertainment – even light entertainment – to tackle serious social issues.
xxx/ellauri252.html on line 384: Lähtötilanne eronneiden vihkimisessä oli se, että kirkko oli reformaatiosta saakka samanaikaisesti opettanut avioliiton elinikäisyyttä, ja vihkinyt elävän leskiä. Niin vierähti vuosisata ja toinenkin.
xxx/ellauri252.html on line 503: Catalina är että namn för DC-3. Tre år tidigare hade Sverige, i strid med den officiellt strikta neutralitetslinjen, ingått ett hemligt avtal med USA och Storbritannien. Svenska signalspaningsdata skulle bytas mot amerikansk teknisk utrustning. Flygvapnets specialutrustade Tp 79:or 79001 Hugin och 79002 Munin (Odens korpar, see album 144 genomförde regelbundet topphemliga flygningar över Östersjön med amerikansk signalspaningsutrustning ombord. Sverige bedrev även fotospaning mot Sovjetunionen. Under 1948 hade en S 26 Mustang flugen av Fredrik Lambert-Meuller medvetet kränkt sovjetiskt territorium. Flygplanet var utrustat med en kamera lånad från USA:s flygvapen. Under 1949 hade spaningsflygningarna fortsatt med en S 31 Spitfire flugen av Ingemar Wängström.
xxx/ellauri252.html on line 543: Tällänen uni pyöri viime yönä ahistavasti päässä. Wells ja Fargo saa postimonopolin jännittävän kilpajuoxun tuloxena ja karhunpojat rikastuvat sikana. Kultakuljetuxia postivaunuilla Californian tulenhehkuvan taivaan alla kultaryntäyxen aikana, Wells Fargon miehet laukovat 6sti laukeavia, konnat ja punanahat puree verisinä pölyä. Wells ja Fargo menevät poneilla ja vinguttavat American Express kortteja.
xxx/ellauri253.html on line 75: Mulla oli tuomiosta vielä 10v jäljellä, eläkkeelle pääsin 2020. Oli se kyllä yhtä helvettiä. Life Was Hell, reminisced a former child.
xxx/ellauri253.html on line 86: Primary factors believed to have led to the recession include the following: restrictive monetary policy enacted by central banks, primarily in response to inflation concerns, the loss of consumer and business confidence as a result of the 1990 oil price shock, the end of the Cold War and the subsequent decrease in defense spending, the savings and loan crisis and a slump in office construction resulting from overbuilding during the 1980s. The 1990 oil price shock occurred in response to the Iraqi invasion of Kuwait on August 2, 1990, Saddam Hussein's second invasion of a fellow OPEC member. Lasting only nine months, the price spike was less extreme and of shorter duration than the previous oil crises of 1973–1974 and 1979–1980, but the spike still contributed to the recession of the early 1990s in the United States. The average monthly price of oil rose from $17 per barrel in July to $36 per barrel in October. As the U.S.-led coalition experienced military success against Iraqi forces, concerns about long-term supply shortages eased and prices began to fall.
xxx/ellauri253.html on line 88: Finland underwent severe economic depression in 1990–93. Badly managed financial deregulation of the 1980s, in particular removal of bank borrowing controls and liberation of foreign borrowing, combined with strong currency and a fixed exchange rate policy led to a foreign debt financed boom. Bank borrowing increased at its peak over 100% a year and asset prices skyrocketed.
xxx/ellauri253.html on line 90: The collapse of the Soviet Union in 1991 led to a 70% drop in trade with Russia and eventually Finland was forced to devaluate, which increased the private sector's foreign currency denominated debt burden. At the same time authorities tightened bank supervision and prudential regulation, lending dropped by 25% and asset prices halved. Combined with raising savings rate and worldwide economic troubles, this led to a sharp drop of aggregate demand and a wave of bankruptcies. Credit losses mounted and a banking crisis inevitability followed. The number of companies went down by 15%, real GDP contracted about 14% and unemployment rose from 3% to nearly 20% in four years.
xxx/ellauri253.html on line 94: Johtotähtenä 1990-luvun alun lamasta nousemisessa oli matkapuhelinjätti Nokia, joka veti mukanaan muutakin taloutta ylöspäin. Hyi helvetti. At its peak in 2000, during the telecoms bubble, Nokia accounted for 4% of the country's GDP, 21% of total exports, and 70% of the Helsinki Stock Exchange market capital. position, becoming the first non-Finnish director in Nokia's history.
xxx/ellauri253.html on line 101: The Soviet Union's last year of economic growth was 1989, and throughout the 1990s, recession ensued in the Former Soviet Republics. In May 1998, following the 1997 crash of the East Asian economy, things began to get even worse in Russia. In August 1998, the value of the ruble fell 34% and people clamored to get their money out of banks (see 1998 Russian financial crisis). The government acted by dragging its feet on privatization programs. Russians responded to this situation with approval by electing the more pro-dirigist and less liberal Vladimir Putin as President in 2000. Putin proceeded to reassert the role of the federal government, and gave it power it had not seen since the Soviet era. State-run businesses were used to out-compete some of the more wealthy rivals of Putin. Putin's policies were popular with the Russian people, gaining him re-election in 2004. At the same time, the export-oriented Russian economy enjoyed considerable influx of foreign currency thanks to rising worldwide oil prices (from $15 per barrel in early 1999 to an average of $30 per barrel during Putin's first term). The early 2000s recession was avoided in Russia due to rebound in exports and, to some degree, a return to dirigism.
xxx/ellauri253.html on line 103: Dirigism (from French diriger 'to direct') is an economic doctrine in which the state plays a strong directive (policies) role contrary to a merely regulatory interventionist role over a market economy. As an economic doctrine, dirigisme is the opposite of laissez-faire, stressing a positive role for state intervention in curbing productive inefficiencies and market failures.
xxx/ellauri253.html on line 128: Key policy makers ill prepared for the crisis, lacking a full understanding of the financial system they oversaw; and systemic breaches in accountability and ethics at all levels.
xxx/ellauri253.html on line 133: Wealthy and middle-class house flippers with mid-to-good credit scores created a speculative bubble in house prices, and then wrecked local housing markets and financial institutions after they defaulted on their debt en masse. The Economist wrote in July 2012 that the inflow of investment dollars required to fund the U.S. trade deficit was a major cause of the housing bubble and financial crisis: "The trade deficit, less than 1% of GDP in the early 1990s, hit 6% in 2006. That deficit was financed by inflows of foreign savings, in particular from East Asia and the Middle East. Much of that money went into dodgy mortgages to buy overvalued houses, and the financial crisis was the result." "The main headline is that all sorts of poor countries became kind of rich, making things like TVs and selling us oil. China, India, Abu Dhabi, Saudi Arabia made a lot of money and banked it."
xxx/ellauri253.html on line 135: Peltipöxy-Nokian taru päättyi noloon myyntiin Mikkisoftalle. On 10 September 2010, Olli-Pekka Kallasvuo was fired as CEO and it was announced that Stephen Elop from Microsoft would take Nokia's CEO. One former Nokia employee claimed that the company was run as a "Soviet-style bureaucracy". Kapeahartiainen Jorma Ollila ryömi Shellin alle piiloon ja E. Saarinen vetäytyi Bulevardille nuolemaan näppejään ja lääkizemään ruskeata kieltään.
xxx/ellauri253.html on line 493: for-patients-with-damage-of-the-central-nervous-system-in-the-bookshelf-behind-there-is-among-others-a-work-by-humbert-fink-land-der-deutschen-reportagen-aus-einem-sonderbaren-land-RMGMM0.jpg" width="30%" />
xxx/ellauri255.html on line 94: Rob Attaboy pohjustaa Antony Pyp Pipon haastattelua: The Provisional Government, its effectiveness hampered by a lack of legitimacy, faced a powerful rival in the shape of the socialist-led Petrograd Soviet that ruled the country’s then-capital city (now called St Petersburg). The Bolsheviks, led by Vladimir Lenin (note only 2 letters away from Vladimir Putin!) , sought to undermine the Provisional Government, which itself made a series of missteps – notably continued failures in the war against Germany and Austria-Hungary. Capitalising on these weaknesses, the Bolsheviks under Lenin and Leon Trotsky launched a coup d’état, the so-called October Revolution, seizing power with relative ease. Consolidating that power proved far more difficult, as a combination of opponents – ranging from former tsarist generals to other leftwing political groups who distrusted the Bolsheviks – took up arms against them.
xxx/ellauri255.html on line 96: The stage was set for a civil war between the Bolshevik Red Army and their “White” enemies that devastated the country and led to millions of deaths. Several international powers also contributed troops and supplies to the conflict, predominantly to the Bolsheviks’ opponents. (Note the similarity to Ukraina today!) In 1919, White armies led by Generals Kolchak and Denikin launched offensives that seemed set to destroy the fledgling communist regime, but the Red Army managed to repel them. Following those triumphs the Bolsheviks were eventually able to achieve ultimate victory, though fighting continued for many more months. It looks like this history is just now repeating itself and in just the same place too, fascist Ukraina!
xxx/ellauri255.html on line 98: The most important thing for me was to understand the chain of disasters of the 20th century – the impacts of which actually are still with us today, as we see in Ukraine. Around 12 million people died in the Russian Civil War. This wanton destruction created a terrible fear among the middle classes, but also galvanised the left – the Bolsheviks and other communists – and marked the start of a vicious circle of rhetoric that developed, above all, in the 1930s. This is really what dominates the whole of the 20th century, yet I think that the Russian Civil War is not understood well enough, nor is the demilitarisation of Ukraine.
xxx/ellauri255.html on line 106: Ah come to think of it, could it be because the guys know each other personally and are old competitors in the same territory? Hmm. Members of the police, the most hated of all of the tsarist institutions, had to flee for their lives. In the countryside, particularly, peasants and soldiers returning from the front would loot every alcohol store and every distillery they could find. They would then would start burning and smashing up the estates and the landowners’ manor houses.
xxx/ellauri255.html on line 109: Russian peasants and soldiers queueing up for alcohol in Donbass xxx/ellauri255.html on line 111: This was exactly what Lenin and the Bolsheviks needed. The upsurge of chaotic violence was actually bulldozing a way through for the Bolsheviks to seize power, because the liberals were incapable (and actually unwilling) to do anything about it. What Lenin perceived – and he was absolutely right – was that the success of a coup depends on the apathy of the majority, not on how many real supporters you have. Trump and Bolsonaro made the same observation.
xxx/ellauri255.html on line 113: Even many Bolsheviks were shocked by Lenin’s extremism. His new government abolished the police and the army, replacing them with Red Guards from the factories, and absolutely everything was nationalised! How indecent! This course of action wasn’t apparent beforehand, and – not surprisingly since they lost their jobs and status – many of the civil servants didn’t want to work with the new government.
xxx/ellauri255.html on line 116: Lenin actually wanted the civil war. He said: “Civil war is the sharpest form of the class struggle.” In his view, it was the only way for the Bolsheviks to take power. So what? It has been just the Same in all previous revolutions. Those in the power do not just give it away for free.
xxx/ellauri255.html on line 130: This was almost as unpopular as the Whites’ appalling social policies towards the peasants. The tsarists wanted to get all their land back from the peasants, which of course was going to create a tremendous hatred and fear; as a result, there was almost continual war. The Whites had no proper administration; all they were interested in was taking what they could from these local areas, including food – which in many cases they did not pay for. One almost thinks that the Bolsheviks were onto something there.
xxx/ellauri255.html on line 134: Antony Pyp Pipo: Their commitment was unclear, and this was always the problem: they couldn’t make up their own minds. In the early part of 1919, US president Woodrow Wilson thought that some form of peace could be achieved in Russia, and suggested a conference to be held in the Princes’ Islands lying in the Sea of Marmara close to Constantinople [now Istanbul]. However, the Whites were so furious at the Reds and what had happened up till then – the murders of the aristocracy, the destruction and so on – that they refused to sit down with the Reds. And Lenin and the Bolsheviks – who at that stage thought that they were going to win the war (as they did) – had no intention of sitting down with them, let alone the motherfucking Anglo Saxons meddling everywhere with just their own "vital interests" in mind.
xxx/ellauri255.html on line 138: Antony Pyp Pipo: Earlier on, Russia’s First World War Allies agreed to provide a certain amount of help to the White cause in the form of weaponry. Now, you can provide weapons and you can provide supplies, but you’ve got to be able to get them to their destination – and, until the First World War came to an end in November 1918, the Allies didn’t have access through the Dardanelles and therefore couldn’t supply the Cossacks and Denikin’s White armies in the south of Russia.
xxx/ellauri255.html on line 139: Some supplies were brought in through the far north – through Murmansk, where the British already had a base, and Archangel, with some marines who’d landed in 1918 to protect the supplies delivered there. Then, in the far east, the Japanese started to land huge numbers of troops. At one stage Japan had almost 70,000 troops in Siberia. The Americans also sent in the equivalent of a small division of troops as part of an expeditionary force.
xxx/ellauri255.html on line 150: In early 1919, for example, there was a sudden advance by the White General Kolchak’s troops all the way to the Volga. The trouble was that the great advance of General Denikin from the south did not coincide with that – and by the time Denikin’s march on Moscow started, Kolchak’s advance was in full retreat.
xxx/ellauri255.html on line 152: Denikin’s advance initially went well, and there were moments when Trotsky and others in the Red camp really thought that they were facing defeat. But, because the Red Army no longer had to worry about Kolchak’s troops to the east, they were able to reinforce their troops facing Denikin. October 1919 saw a complete turnaround – the final turning point, if you like, in the war.
xxx/ellauri255.html on line 154: Churchill, then British secretary of state for war, couldn’t believe what had happened. He was sending signals to General Holman, commander of the British military mission, saying: “I can’t believe this. The Reds were in full retreat, and now suddenly they seem to be beating the Whites on every front. What’s happened?” He’d failed to understand that it was purely because the Bolsheviks had reinforced that eastern front at a crucial moment, then – with the advantage of their just cause – been able to bring troops back very rapidly to transform the whole situation.
xxx/ellauri255.html on line 160: This is what Putin has been raging about: it was Lenin who gave Ukraine its autonomy at that stage. The Bolsheviks thought that allowing a certain amount of autonomy or independence to these former nation states of the Russian empire would cause no problems, because the forthcoming world revolution would bring those states back under communist control – and that’s where they made their great mistake. They did not count on the wily Westerners to come sneaking in with their Coke and burger laissez faire and tease away the little bro.
xxx/ellauri255.html on line 167: Mihail Aleksandrovitš Bakunin (ven. Михаил Александрович Бакунин, 30. toukokuuta 1814 Prjamuhino – 1. heinäkuuta 1876 Bern) oli venäläinen aatelinen vallankumouksellinen, jota ranskalaisen Pierre-Joseph Proudhonin ohella pidetään nykyisen anarkismin oppi-isänä ja myös sen merkittävimpänä vaikuttajana. Vaijeritempun kexijä Pertti Lindfors muistutti ainakin siivottomuuden osalta jonkun verran Bakuninia vanhana. Nuori Bakunin oli enemmän Hessu Hopon näköinen. Hopo tunsi ainakin yhtä paljon julkkixia kuin Jönsy. Vanha Bakunin koitti kasvattaa yhtä hienon parran kuin Marxin Karl, muttei kasvanut. Se näytti bussin alle jääneeltä marxilaiselta. His book God and the State has been widely translated and remains in print.
xxx/ellauri255.html on line 180: Jutku-Marxille kiukustunut Bakunin päästeli aika pahanlaatuista salaliittoteoriaa. "the communism of Marx wants a mighty centralization by the state, and where this exists there must nowadays be a central State Bank and where such a bank exists, the parasitical Jewish nation, which speculates on the labor of the peoples, will always find a means to sustain itself. This whole Jewish world, comprising a single exploiting sect, a kind of bloodsucking people, a kind of organic destructive collective parasite, going beyond not only the frontiers of states, but of political opinion, this world is now, at least for the most part, at the disposal of Marx on the one hand, and of Rothschild on the other."
xxx/ellauri255.html on line 182: Vuonna 1844 Bakunin muutti Brysselistä Pariisiin, jossa hän ensimmäistä kertaa tapasi Marxin ja Pierre-Joseph Proudhonin. Joulukuussa keisari Nikolai I otti Bakuninilta pois kaikki aatelisuuteen perustuvat etuoikeudet kuten wiixet, takavarikoi maat sekä määräsi elinikäiseen karkotukseen Siperiaan. Bakunin vastasi Nikolaille La Réforme -lehdessä julkaisemallaan pitkällä kirjeellä, jossa hän haukkui keisaria despootiksi, näytti fäkkiä, ja vaati Venäjälle ja Puolaan demokratiaa. Euroopan hullun vuoden 1848 aikana Bakunin matkusteli ihan hulluna eri puolilla Saksaa ja osallistui myös Ranskan toisen tasavallan väliaikaishallituksen sosialistien taloudelliseen tukemiseen. Berliinistä hän yritti päästä Preussin hallitsemaan Poznańiin, jossa oli juuri käynnissä puolalaisten kansannousu, mutta poliisi esti matkan. Tämän jälkeen Bakunin matkusti Leipzigin ja Wrocławin kautta Prahaan osallistuen kaupungissa pidettyyn ensimmäiseen panslavistiseen kongressiin. Kokouksen päätyttyä hän oli mukana kaupungissa puhjenneessa Itävallan keisarikunnan vastaisessa kansannousussa, joka kuitenkin tukahdutettiin väkivalloin. Syksyllä 1848 Bakunin julkaisi pamflettinsa L’Appel aux slaves, jossa hän kehotti slaavivallankumouksellisia yhdistämään voimansa Unkarin, Italian sekä Saksan vallankumouksellisten kanssa ja syöksemään vallasta Venäjän, Itävalta-Unkarin ja Preussin kuningashuoneet.
xxx/ellauri255.html on line 362: Nekrasov's film The Magnitsky Act – Behind the Scenes, produced in Norway by Piraya Film, supported by a number of European film funds and the public Franco-German TV network Arte TV and completed in 2016, caused a major controversy. The film alleges that western politicians and media were "misled" by Bill Browder, a U.S. born investor and campaigner, into believing that the Russian tax consultant Sergei Magnitsky had been persecuted and killed for exposing corruption. Bill Browder's version of Magnitsky's life and death has been widely accepted across the world, and became the basis for legislations and sanctions in a number of countries, first of all the U.S. The premiere of Nekrasov's film at the European Parliament, scheduled for April 26, 2016, was stopped by Heidi Hautala at the last moment. A TV broadcast in Germany and France and film's public screenings were cancelled due to Browder's legal challenges.
xxx/ellauri255.html on line 364: In 1997, the Hermitage Fund was the best-performing fund in the world, up by 238%. On November 13, 2005, Browder was refused entry to Russia, deported to the UK, and declared a threat to Russian national security. In 2013, both Magnitsky and Browder were tried in absentia in Russia for tax fraud.He also had been found guilty of evading some $40 million in taxes by using fake deductions.
xxx/ellauri255.html on line 367: He said that purchasing Gazprom shares was an investment in the Russian economy, and the desire to influence the Gazprom management was driven by the need to expose a "huge fraud going on at the company". However, at the time it was illegal forforeigners to buy Gazprom shares in Russia, and he did it through shell companies that hid his ownership. He also said that the scheme of using Russian-registered subsidiaries entitled to tax advantages was practised by other foreign investors at the time and was not illegal. Vedä käteen luihu luikuri!
xxx/ellauri255.html on line 372: Browder also says that he is a British citizen and no longer American, therefore Trump could not send him back to Putin. Nyaah nyaah nyaah!
xxx/ellauri255.html on line 475: Buslajev on fiktiivinen novgorodilainen supermies. Travelling down the great rivers of Russia, Vasili and his band subjugated the Finns, the Mongols and most of the people around the Caspian Sea. Varmaan alistivat vähävenäläiset myös. Volga laskee Kaspian eli Hyrkanian mereen. Don, skyyttien Tanais, laskee Asovan mereen eli Maiotixeen. Donin kautta on kanavayhteys Volgalle. The Scythian name for the Volga was Rahā, also literally meaning 'wetness'. Buslajev kuoli hypättyään päälleen liian ison kiven yli, käydessään Jordanissa naku-uinnilla.
xxx/ellauri255.html on line 536: Ojaharju teki satamassa päiväkeikkoja monien muiden julkimoiden tapaan: siellä kävivät Pertti Hemanus, Matti ja Tapi Brotherus, Pertti Lindfors ja varmaan Jönskin ansaitsemassa kaljarahoja.
xxx/ellauri255.html on line 546: Jag talar bara ryska tyska och paska. Kanske mest paska. Grillin puolella istui Lindforsin Lande.
xxx/ellauri255.html on line 561: Kekä on tää Matti Luostarinen? Joku pahasti pöljähtänyt maanikko nähtävästi. Mixi Jomppa olisi nimenomaan Hämeen Hemingway? Eise mikään forssalainen ollut hemmetti.
xxx/ellauri259.html on line 59: Yrjö Ilmari Larmola (5. toukokuuta 1940 Nurmijärvi – 1. heinäkuuta 2021 Helsinki) oli suomalainen filosofian tohtori ja Helsingin kaupungin kulttuurijohtaja. Larmolan vanhemmat olivat lääketieteen ja kirurgian tohtori Erkki Yrjö Larmola (ent. Lindfors) ja vakuutusvirkailija Irja Helena Pernaja. Larmola pääsi ylioppilaaksi 1959 ja suoritti Helsingin yliopistossa humanististen tieteiden kandidaatin tutkinnon 1963, filosofian kandidaatin tutkinnon 1971, maisterintutkinnon 1973, lisensiaatintutkinnon 1986 ja väitteli filosofian tohtoriksi 1990 tutkielmalla, joka käsitteli Eino Leinoa.
xxx/ellauri259.html on line 122: Uutisvuoto oli 1998 alkanut suomalainen paneelishow ja viihteellinen tietokilpailu, jossa julkisuuden henkilöt käsittelivät kuluneen viikon uutisaiheita humoristisella ja satiirisella otteella. Ohjelma perustui brittiläiseen ohjelmaformaattiin Have I Got News for You. Uutisvuoto on yli 700:lla jaksollaan pisimpään yhtäjaksoisesti Suomen televisiossa pyörinyt viihdesarja. Ohjelman alkuperäinen kokoonpano oli seuraava:
xxx/ellauri259.html on line 161: "Pera" kuuntelee pää punaisena aplarinvärisessä Corollassa "Kissin" biisiä "I was made for loving you". Asianomaisessa videossa Kissin pojat (?) näyttävät Thumbelinan turilastanssiryhmältä. Saman vaikutelma tulee Lalisan tanssivideosta albumissa 157.
xxx/ellauri259.html on line 234: Hindulaisissa kirjoituksissa on kuvattu neljä ihanteellista elämänvaihetta: opiskelija, perheenisä, erakko ja vaeltava pyhä mies. Useimmille hinduille nämä edustavat metaforista polkua, eivät todellista polkua, esim naisille. Mulla on menossa toi erakkovaihe. Alzheimerina olen sitten rapussa housuitta vaeltava pyhä mies.
xxx/ellauri259.html on line 541: Solvej Balle blev i 1990’erne opfattet som tilhørende holdet af usædvanlig synlige og overmåde talentfulde kvindelige forfattere. Her over tyve år senere er hun udkommet med det 7 bind lange værk 'Udregning af rumfang’.Med Om udregning af rumfang synes det hele at komme igen, og gudskelov for det. Romanen udgør et fint eksempel på, hvad man kunne kalde spekulativ fiktion, og som vi i forvejen kender fra forfattere som Peter Høeg og Umberto Eco eller (i en periode) fra norske Jan Kjærstad.
xxx/ellauri259.html on line 548: Solvej Balles roman ’Om udregning af rumfang’ handler kort fortalt om Tara, som sammen med sin mand, Thomas, handler med antikvariske bøger. Efter en forretningsrejse er tiden gået i stykker og kommet imellem dem, fordi Tara er den eneste, der har været i- og oplevet den 18. november, mens Thomas (og alle andre) lever i dagen før. Tara indvier sin mand i problemet flere dage i træk og må starte forfra hver dag med at forklare forskydningen, som han gerne vil hjælpe med at opklare – men det bliver hurtigt et gentagende sisyfosarbejde.
xxx/ellauri259.html on line 550: Romanen er blevet placeret i kategorien ”spekulativ fiktion”. Den verden, der bliver udfoldet, ligner nemlig vores gennem skildringen af hverdagsrealistiske gøremål, men placerer sig i genren med dens overnaturlige tidsdimension, der skaber bruddet på det velkendte for både Tara, de andre karakterer og læseren.
xxx/ellauri259.html on line 552: Hele romanen bliver fortalt fra Taras perspektiv, og det er helt klart denne spekulative fiktions styrke, fordi man som læser bliver i tvivl om, hvorvidt Tara er til at regne med, men også hvilken tilgang man skal have til romanen. Der insisteres på, at Tara ikke er blevet skør, at der hverken er tale om en parallelverden, en tidssløjfe, en hallucination eller en erindringsforskydning. I stedet bliver der åbnet for muligheden for, at det kunne ske i virkeligheden: ”at vi må indse, at vores forventning om verdens konstans hviler på et usikkert fundament.”
xxx/ellauri259.html on line 554: Opbygningen af romanen spejler romanens handling gennem en cirkulær struktur med dagenes gentagelser. Det gør indimellem læsningen trættende og ensformig, men på den anden side er det også det, der gør, at man kommer til at opleve Taras frustration i et absurd og ensomt tomgangliv med genfortællinger, hvor hun nærmest kender dagen, før solen går ned. Som læser venter man, som Tara, på, at tingene tager en uventet drejning, fordi romanens plot jo netop bygger på det usandsynlige.
xxx/ellauri259.html on line 556: Fortællingen om Tara er tankevækkende, fordi tiden, der går, det ubestemte og de små detaljer får værdi sammen med verdenens hjemlige, fortrolige mønstre. På et eksistentielt plan skaber det bl.a. indhold i tilværelsen for Tara at skrive dagbogsnotater og adskille de forskellige ”18. novembre” fra hinanden, fordi det giver håb om en fremadskridende tid.
xxx/ellauri259.html on line 558: På indersiden af bogcoveret i ’Om udregning af rumfang’ indikeres det, at dette er første bind af, hvad der formentlig kommer til at være en serie på syv bind i alt. Det bliver spændende at se, om efterfølgeren til ’Om udregning af rumfang’ bliver en tematisk videreførelse, en udregning af noget andet eller om fortællingen om Tara fortsætter.
xxx/ellauri259.html on line 564: Handlingsstoffet denne gang nu ellers kan synes alvorligt og apokalyptisk-dystopisk nok. For kernen i romanen udgøres af dét brud på tiden, som opstår for ægteparret Tara og Thomas Selter, da tiden med ét kommer imellem dem og mentalt anbringer dem i to forskellige verdener.
xxx/ellauri259.html on line 566: Normalt handler de fra deres bolig i det nordligste Frankrig med antikvariske bøger, især illustrerede værker fra 1700-tallet inden for astronomi og zoologi. Men under en forretningsrejse til Bordeaux og siden Paris kommer Tara ud for det sælsomme, at verden i løbet af natten vender tilbage til sit udgangspunkt. Den har nemlig forrykket sig med et døgn og kan følgelig genfindes nøjagtig som dagen før.
xxx/ellauri259.html on line 568: For Tara bliver dagene herefter kopier af den dag, den attende november, som hun allerede har lagret i sin erindring. Thomas derimod føler absolut ingen genkendelse. For hende er det gentagelse, når hun ser ham som »en våd skygge ved hegnet«, hvorimod alting for ham er nyt.
xxx/ellauri259.html on line 570: Hun husker, og han glemmer, hvilket man får sprogligt markeret ved, at hun i sine dagbogsnotater veksler livfuldt mellem præsens og præteritum, hvorimod hans sprog fremstilles som underlig porøst og ligegyldigt, hvortil kommer, at samtalerne mellem dem gives et underligt dødt præg, fordi brug af direkte tale er undladt. De før så nære bliver fjerne, de levende gøres uhyggeligt livløse.
xxx/ellauri259.html on line 572: Tematikken vil for nogle være velkendt fra filmen Groundhog Day (’En ny dag truer’, 1993) eller muligvis fra Svend Åge Madsens kierkegaardske thriller Lad tiden gå (1986), men hos Solvej Balle tvistes eksperimentet intelligent til »et rationelt delirium« og »en logisk kværnen«, og decideret provokerende er det for læseren at følge, hvordan Tara efterhånden besættes af ønsket om en verden, hvor tiden går, af sin længsel efter at »finde den dør, der fører ud af den attende november«.
xxx/ellauri259.html on line 576: Afslutningsvis kan man spørge, hvad det er, der gør en roman som denne eksistentielt så vigtig midt i en tid, hvor såvel politiske som klimamæssige sammenbrud og katastrofer truer. Jo, Om udregning af rumfang går, på sin egen sindige, stilfærdige måde, hen og bliver en forløsende og forsonlig påmindelse om, hvor udsatte vi i grunden er.
xxx/ellauri259.html on line 578: Hvordan, spørger Tara sig selv, kan man eller rettere hun, blive så foruroliget over det usandsynlige – når vi nu ved, »at hele vores eksistens hviler på mærkværdigheder og usandsynlige sammentræf«? For det skyldes jo disse mærkværdigheder, at vi overhovedet er her.
xxx/ellauri259.html on line 609: Als Besonderheit in Dänemark besteht in den angehörigen Kommunen das preußische zivile Personenstandsregister fort, während im Rest des Königreiches die Dänische Volkskirche standesamtliche Aufgaben wahrnimmt. Auf deutscher Seite blieb der Begriff Nordschleswig erhalten, während statt Südschleswig in der Regel vom „Landesteil Schleswig“ gesprochen wird.
xxx/ellauri259.html on line 611: Dänemark führte 1970 eine Verwaltungsgebietsreform durch. Die vier Kreise Tønder Amt (dt.: Amt Tondern), Sønderborg Amt (dt.: Amt Sonderburg), Aabenraa Amt (dt.: Amt Apenrade) und Haderslev Amt (dt.: Amt Hadersleben) wurden zu Sønderjyllands Amt zusammengefasst. 2007 verwischte eine neue Kommunalgebietsreform die historisch bedingten Verwaltungsgrenzen. Sønderjyllands Amt wurde Teil der Region Syddanmark.
xxx/ellauri259.html on line 613: 1997 wurde die Region Sønderjylland-Schleswig ins Leben gerufen. Diese Europaregion dient der formalisierten grenzüberschreitenden Zusammenarbeit der beteiligten Gebietskörperschaften.
xxx/ellauri259.html on line 667: En el ámbito del Seminario académico Envejecimiento, salud y cambio climático, organizado por Fundación MAPFRE, el prestigioso psiquiatra Luis Rojas Marcos ofreció una conferencia magistral centrada en la importancia de la mente en el envejecimiento, ese largo proceso que requiere prestar atención y programar nuestra vida. ¿Y cómo podemos ayudar a nuestra mente? Cuidándonos, estando extrovertes, manteniendo un equilibrio, haciendo crucigramas, decidiendo alimentarnos de manera sana y teniendo mucha información. Todo ello influye en la longevidad.
xxx/ellauri259.html on line 677: Mielen Ihmeet -sivuston sisältö on laadittu ainoastaan informatiivisiin ja opetustarkoituksiin. Se ei korvaa ammattilaisen diagnoosia, neuvoja tai hoitoa. Askarruttavissa asioissa on parasta kääntyä luotetun ammattilaisen puoleen.
xxx/ellauri259.html on line 714: 80-vuotiasta olivat juhlimassa muun muassa elinkeinoministeri Jyri Häkämies, poliisiylijohtaja Mikko Paatero, kirjailija Jari Tervo ja formulaääni Matti Kyllönen.
xxx/ellauri261.html on line 158: John Naisbitt (January 15, 1929 – April 8, 2021) was an American author and public speaker in the area of futures studies. His first book Megatrends: Ten New Directions Transforming Our Lives was published in 1982. It was the result of almost ten years of zero research. It was on The New York Times Best Seller List for two years, mostly as No. 1. Megatrends was published in 57 countries and sold more than 14 million copies. Almost half as much as Camilla Läckberg, but not quite.
xxx/ellauri261.html on line 159: Naisbitt has had a profound influence leading on modern-day futurists, such as David Howler and others. David Howler (born 3 July 1948) is a futurist, keynote speaker, and author of The Shit Age. He coined the phrase "The Shit Age" and identified this new age as the successor to the Information Age in 2007. How right he was. Howler was profiled in the coffee table book Connected Worlds published by BTGroup PLC 2014.
xxx/ellauri261.html on line 161: Although Naisbitt has not written an explicitly political book, Megatrends expressed early enthusiasm for radical centrist politics. The book states, in bolded type, "The political left and right are dead; all the action is being generated by a radical center." Buahaha, kaverihan oli personisti.
xxx/ellauri261.html on line 185: Alan Wilson Watts (6 January 1915 – 16 November 1973) was an English writer, speaker and self-styled "philosophical entertainer", known for interpreting and popularising Japanese, Chinese and Indian traditions of Buddhist, Taoist, and Hindu philosophy for a Western audience. Born in Chislehurst, England, he moved to the United States in 1938 and began Zen training in New York. He received a master´s degree in theology from Seabury-Western Theological Seminary and became an Episcopal priest in 1945. He left the ministry in 1950 and moved to California, where he joined the faculty of the Asian Academy of American Studies.
xxx/ellauri261.html on line 193: Mount Tamalpais, California, United States
xxx/ellauri261.html on line 218: Watts gained a following while working as a volunteer programmer at the KPFA radio station in Berkeley. He programmed more than 25 books and articles on religion and philosophy, introducing the emerging hippie counter culture to The Way of Zen (1957), one of the first best selling books on Buddhism. In Psychotherapy East and West (1961), he argued that Buddhism could be thought of as a form of psychotherapy. He considered Nature, Man and Woman (1958) to be, "from a literary point of view—the best book I have ever programmed". He also explored human consciousness and psychedelics in works such as "The New Alchemy" (1958) and The Joyous Cosmology (1962).
xxx/ellauri261.html on line 220: After a difficult divorce [citation needed], he married King in 1964. The couple divided their time between Sausalito, California, where they lived on a houseboat called the Vallejo, and a secluded cabin in Druid Heights, on the southwest flank of Mount Tamalpais north of San Francisco. King died in 1993.
xxx/ellauri261.html on line 240: His family lived for a time in China, where his sister Janet was born in 1910. He attended the English China Inland Mission Chefoo School at Yantai but returned with his mother and siblings to California in 1912 because of the unstable political conditions in China at the time. Thornton also attended Creekside Middle School in Berkeley, and graduated from Berkeley High School in 1915. Wilder also studied law for two years before dropping out of Purdue University.
xxx/ellauri261.html on line 242: Amos Wilder was a stern, teetotaling Congregationalist who expected his son to be scholar-athlete and a muscular Christian. When Thornton announced that he had been cast as Lady Bracknell in a school production of The Importance of Being Earnest, the senior Wilder informed him that he would rather that Thornton not play female roles. Papa would not absolutely forbid it, but he assumed that his son would want to honor his father’s wishes. Thornton reluctantly conceded, but later wrote to his father in China, “When you have changed your mind as to it, please notify.”
xxx/ellauri261.html on line 244: Thornton Wilder´s older brother, Amos Niven Wilder, was Hollis Professor of Divinity at the Harvard Divinity School, a noted poet, and foundational to the development of the field theopoetics. Amos was also a nationally ranked tennis player who competed at the Wimbledon tennis championships in 1922. Thornton cared little for the rough-and-tumble of sports-crazy adolescents, and his classmates teased him for being “artistic” and overly-intellectual; he was known as a “freak.” A former classmate recalled: "We left him alone, just left him alone." Guess which son was father´s favourite and which mommy´s boy.
xxx/ellauri261.html on line 246: Unlike her husband, Isabella Wilder was artistic and worldly, and she made certain that she and her children took full advantage of the benefits of living in a university town. “In Berkeley,” writes Malcolm Goldstein, “she found opportunities to study informally by attending lectures at the University of California and by participating in foreign-language discussion groups. She was fully aware that her husband, were he present, would not approve, but she encouraged her children, nevertheless, in their independent, extracurricular search for carnal knowledge.” Isabella saw to it that Thornton got vaudeville parts in plays presented in the Greek Theatre, and even sewed his female costumes for him.
xxx/ellauri261.html on line 249: Wilder wrote a short play which was performed as part of a student vaudeville production at Berkeley High School. Perhaps in reaction to his father’s disapproval of Lady Bracknell, he cast himself in the role of “Mr. Lydia Pinkham.”
xxx/ellauri261.html on line 251: Versed in foreign languages, he translated and "adapted" (appropriated) plays by Ibsen, Sartre and Obey. He read and spoke German, French and Spanish, and his scholarship included significant original research on James Joyce and Lope de Vega. He had met Jean-Paul Sartre on a U.S. lecture tour after the war, and was arrested under the influence of existentialism, although rejecting its atheist implications. In 1960, Wilder was awarded the first ever Edward MacDowell Medal by The MacDowell Colony for outstanding contributions to American LBTQ culture.
xxx/ellauri261.html on line 255: He formed a close, fervent and life-long friendship with Gertrude Stein, but his shyness and natural reserve kept him from acknowledging their shared homosexuality. Writer Samuel Steward records the reticence which kept this close circle of friends deeply in the closet — even to one another. Six years after Wilder’s death, Samuel Steward wrote in his autobiography that he too had had sexual relations with him (and her):
xxx/ellauri261.html on line 257: Suddenly she grabbed my knee. “Sammy,” she said, “do you think that Alice and I are lesbians?” I had a genuine hot curl of fire up my spine. “I don’t see that it’s anybody’s business one way or another,” I said. “Do you care whether we are,” she asked. “Not in the least,” I said. I was suddenly dripping wet. “Are you queer or gay or different or ‘of it’ as the French say or whatever they are calling it nowadays,” she said, looking narrowly at me. I waggled my hand sidewise. “Both ways,” I said. “I don’t see why I should go through life limping on just one leg to satisfy a so-called norm.” “It bothers a lot of people,” Gertrude said. “But like you said, it’s nobody’s business, it came from the Judeo-Christian ethos, especially Saint Paul the bastard, but he was complaining about youngsters who were not really that way, they did it for money, everybody suspects us or knows but nobody says anything about it. Did Thornie tell you?” “Only when I asked him a direct question and then he didn’t want to answer, he didn’t want to at all. He said yes he supposed in the beginning but that it was all over now.” Gertrude laughed. “How could he know. He doesn’t know what love is. And that’s just like Thornie.”
xxx/ellauri261.html on line 259: Wilder and Steward were lovers for a brief period, but it was not a happy nor easy relationship. “If one accepts the essentials of Steward’s story....,” writes Gilbert A. Harrison, “the sexual act was so hurried and reticent, so barren of embrace, tenderness or passion that it might never have happened. Steward felt that for Thornton the act was literally ‘unspeakable’.” If Wilder ever experienced a deep and lasting relationship with another man, it has not been recorded.
xxx/ellauri261.html on line 261: Thornton Wilder’s play Our Town has become a staple of high school drama departments, attractive perhaps more for its economical lack of scenery and props than for its sad story of love, loss and regret. There has been speculation that the character of Simon Stimson, the town drunk and organist for the Congregational Church who eventually commits suicide, represents a closeted gay man destroyed by life in a small town.
xxx/ellauri261.html on line 263: The Bridge of San Luis Rey (1927) tells the story of several unrelated people who happen to be on a bridge in Peru when it collapses, killing them. Philosophically, the book explores the problem of evil, or the question, of why unfortunate events occur to people who seem "innocent" or "undeserving", known as theodicy. It won the Pulitzer Prize in 1928, and in 1998 it was selected by the editorial board of the American Modern Library as one of the 100 best novels of the twentieth century. The book was quoted by British Prime Minister Tony Blair during the memorial service for victims of the September 11 attacks in 2001.
xxx/ellauri261.html on line 278: Bolt (his foreman, quite a gentleman) MR. WRENCH.
xxx/ellauri261.html on line 286: Peter Prig (an ex-foreman, likewise no gentleman) MR. SANDERS.
xxx/ellauri261.html on line 304: COT. Provoking! to leave my shop all day for the sake of calling on this old Wealthington!—that I should be required to call on him!—not but he is a rich relation, and I have great expectations from him; and my foreman, Bolt, and apprentice Mizzle, are quite fit persons with whom to entrust my shop. Egad, to make all the naughty apprentices look on those two young men would be as good a lesson as going to see George Barnwell on a boxing night!
xxx/ellauri261.html on line 309: COT. Of course I have; what do you think I keep a shop for?
xxx/ellauri261.html on line 310: CUT. Ha, ha! right! to be sure—what the devil else should you keep a shop for?
xxx/ellauri261.html on line 323: COT. Come, this troublesome day’s work is well over. You have some time had my forgiveness, Harriet; I wish not to say anything unpleasant—but when I contrast your conduct with that of these two excellent young men——
xxx/ellauri261.html on line 324: BOLT. Oh, sir, we have done but our duty.—Come forward, Bobby.—I repeat it, our duty: our duty is to amuse these ladies and gentlemen,—and if anything we have done has contributed to that desirable end, we certainly think our “Day has been well Spent.”
xxx/ellauri261.html on line 329: Eine Farce vom österreichischen Dramatiker Johann Nestroy (1842), unwissentlich aus A Day well spent von John Oxenford kopiert
xxx/ellauri261.html on line 427: Hello, Dolly! is a 1964 musical with lyrics and music by Jerry Herman and a book by Michael Stewart, based on Thornton Wilder´s 1938 farce The Merchant of Yonkers, which Wilder revised and retitled The Matchmaker in 1955. The musical follows the story of Dolly Gallagher Levi, a strong-willed matchmaker, as she travels to Yonkers, New York, to find a match for the miserly "well-known unmarried half-a-millionaire" Horace Vandergelder. The show was originally entitled Dolly, A Damned Exasperating Woman.
xxx/ellauri261.html on line 429: The plot of Hello, Dolly! originated in the 1835 English play A Day Well Spent by John Oxenford, which Johann Nestroy adapted into the farce Einen Jux will er sich machen (He Will Go on a Spree or He'll Have Himself a Good Time) in 1842. Thornton Wilder adapted Nestroy's play into his 1938 farcical play The Merchant of Yonkers. That play was a flop, so he revised it and retitled it as The Matchmaker in 1954, expanding the role of Dolly (played by Ruth Gordon).The Matchmaker became a hit and was much revived and made into a 1958 film starring Shirley Booth.
xxx/ellauri261.html on line 438: Cornelius Hackl: Vandergelder's chief clerk who yearns for one exciting day in New York City. Energetic, enthusiastic, and adventurous young man who has a sweet innocence about him.
xxx/ellauri261.html on line 442: Irene Molloy: A widow and a beautiful, smart, fun-loving milliner with a hat shop in New York City. Dolly has introduced her to Horace Vandergelder but she yearns for romance.
xxx/ellauri261.html on line 458: As the nineteenth becomes the 20th century, all of New York City is excited because widowed but brassy Dolly Gallagher Levi is in town ("Call on Dolly"). Dolly makes a living through what she calls "meddling" – matchmaking and numerous sidelines, including dance instruction and mandolin lessons ("I Put My Hand In"). She is currently seeking a wife for grumpy Horace Vandergelder, the well-known half-a-millionaire, but it becomes clear that Dolly intends to marry Horace herself. Ambrose Kemper, a young artist, wants to marry Horace's weepy niece Ermengarde, but Horace opposes this because Ambrose's vocation does not guarantee a steady living. Ambrose enlists Dolly's help, and they travel to Yonkers, New York to visit Horace, who is a prominent citizen there and owns Vandergelder's Hay and Feed.
xxx/ellauri261.html on line 460: Horace explains to his two clerks, Cornelius Hackl and Barnaby Tucker, that he is going to get married because "It Takes a Woman" to cheerfully do all the household chores. He plans to travel with Dolly to New York City to march in the Fourteenth Street Association Parade and propose to the widow Irene Molloy, who owns a hat shop there. Dolly arrives in Yonkers and "accidentally" mentions that Irene's first husband might not have died of natural causes, and also mentions that she knows an heiress, Ernestina Money, who may be interested in Horace. Horace leaves for New York and leaves Cornelius and Barnaby to run the store.
xxx/ellauri261.html on line 464: Irene and Minnie open their hat shop for the afternoon. Irene wants a husband, but does not love Horace Vandergelder. She declares that she will wear an elaborate hat to impress a gentleman ("Ribbons Down My Back"). Cornelius and Barnaby arrive at the shop and pretend to be rich. Horace and Dolly arrive at the shop, and Cornelius and Barnaby hide from him. Irene inadvertently mentions that she knows Cornelius Hackl, and Dolly tells her and Horace that even though Cornelius is Horace's clerk by day, he's a New York playboy by night; he's one of the Hackls. Minnie screams when she finds Cornelius hiding in the armoire. Horace is about to open the armoire himself, but Dolly, Irene and Minnie distract him with patriotic sentiments related to subjects like Betsy Ross and The Battle of the Alamo shown in the famous lyrics "Alamo, remember the Alamo!" ("Motherhood March"). Cornelius sneezes, and Horace storms out, realizing there are men hiding in the shop, but not knowing they are his clerks.
xxx/ellauri261.html on line 466: Dolly arranges for Cornelius and Barnaby, who are still pretending to be rich, to take the ladies out to dinner to the Harmonia Gardens restaurant to make up for their humiliation. She teaches Cornelius and Barnaby how to dance since they always have dancing at such establishments ("Dancing"). Soon, Cornelius, Irene, Barnaby, and Minnie are happily dancing. They go to watch the great 14th Street Association Parade together. Alone, Dolly decides to put her dear departed husband Ephram behind her and to move on with life "Before the Parade Passes By". She asks Ephram's permission to marry Horace, requesting a sign from him. Dolly catches up with the annoyed Vandergelder, who has missed the whole parade, and she convinces him to give her matchmaking one more chance. She tells him that Ernestina Money would be perfect for him and asks him to meet her at the swanky Harmonia Gardens that evening.
xxx/ellauri261.html on line 468: Cricket Howard Taubman wrote: Hello, Dolly! ... has qualities of freshness and imagination that are rare in the run of our machine-made musicals. It transmutes the broadly stylized mood of a mettlesome farce into the gusto and colors of the musical stage. Making the necessary reservations for the unnecessary vulgar and frenzied touches, one is glad to welcome Hello, Dolly! for its warmth, color and high spirits.
xxx/ellauri261.html on line 470: Cricket Walter Kerr wrote: Hello, Dolly! is a musical comedy dream, with Carol Channing the girl of it. ... Channing opens wide her big-as-millstone eyes, spreads her white-gloved arms in ecstatic abandon, trots out on a circular runway that surrounds the orchestra, and proceeds to dance rings around the conductor. ... With hair like orange sea foam, a contralto like a horse´s neighing, and a confidential swagger, she is a musical comedy performer with all the blowzy glamor of the girls on the sheet music of 1916. The lines are not always as funny as Miss Channing makes them.
xxx/ellauri261.html on line 476: Directed by Gene Kelly and written and produced by Ernest Lehman, the film stars Barbra Streisand, Walter Matthau, Michael Crawford, Danny Lockin, Tommy Tune, Fritz Feld, Marianne McAndrew, E. J. Peaker and Louis Armstrong (whose recording of the title tune had become a number-one single in May 1964). The film follows the story of Dolly Levi, a strong-willed matchmaker who travels to Yonkers, New York in order to find a match for the miserly "well-known unmarried half-a-millionaire" Horace Vandergelder. In doing so, she convinces his niece, his niece's intended and Horace's two clerks to travel to New York.
xxx/ellauri261.html on line 484: Michael Crawford as Cornelius Hackl
xxx/ellauri261.html on line 515: In 1890, all of New York City is excited because the well-known widowed matchmaker Dolly Levi is in town. Dolly is currently seeking a wife for grumpy Horace Vandergelder, the well-known "half-a-millionaire", but it soon becomes clear that she intends to marry Horace herself. Meanwhile, Ambrose Kemper, a young artist, wants to marry Horace's niece, Ermengarde. However, Horace opposes this, feeling Ambrose cannot provide financial security. Horace, who is the owner of Vandergelder's Hay and Feed, explains to his two clerks, Cornelius Hackl and Barnaby Tucker, that he is going to get married, though what he really wants is a housekeeper. He plans to travel to New York that very day to march in the 14th Street Parade, and also to propose to milliner Irene Molloy, whom he has met through Dolly Levi. Dolly arrives in Yonkers and sends Horace ahead to the city. Before leaving, he tells Cornelius and Barnaby to mind the store.
xxx/ellauri261.html on line 519: In New York, Irene and Minnie open their hat shop for the afternoon. Irene does not love Horace Vandergelder, but knows that the marriage will provide her with financial security and an escape from her boring job. However, Irene hopes to escape her loveless marriage, and plans to try and find real love before the summer is over. Cornelius and Barnaby arrive at the shop and pretend to be rich- Irene seems to take to Cornelius immediately. Horace and Dolly arrive, and Cornelius and Barnaby hide. Minnie screams when she finds Cornelius hiding in an armoire. Horace is about to open the armoire himself, but Dolly "searches" it and pronounces it empty. After hearing Cornelius sneeze, Horace storms out upon realizing there are men hiding in the shop, although he is unaware that they are his clerks. Dolly arranges for Cornelius and Barnaby, who are still pretending to be rich, to take the ladies out to dinner at Harmonia Gardens to make up for their humiliation. Dolly briefly tries to teach Cornelius and Barnaby to dance, which leads to the whole town dancing in the local park.
xxx/ellauri261.html on line 521: The clerks and the ladies go to watch the Fourteenth Street Association Parade together. Alone, Dolly asks her first husband Ephram´s permission to marry Horace, requesting a sign. She resolves to move on with life. After meeting an old friend, Gussie Granger, on a float in the parade, Dolly catches up with the annoyed Vandergelder as he is marching in the parade. She tells him the heiress Ernestina Simple would be perfect for him and asks him to meet her at Harmonia Gardens that evening.
xxx/ellauri261.html on line 523: Cornelius is determined to get a kiss before the night is over. Since the clerks have no money to hire a carriage, they tell the girls that walking to the restaurant is more stylish. In a quiet flat, Dolly prepares for the evening. At the Harmonia Gardens Restaurant, Rudolph, the head waiter, whips his crew into shape for Dolly Levi´s return. Horace arrives to meet his date, who is really Dolly´s friend Gussie. As it turns out, she is not rich or elegant as Dolly implied, and she soon leaves after being bored by Horace, just as she and Dolly planned.
xxx/ellauri261.html on line 525: Cornelius, Barnaby and their dates arrive and are unaware that Horace is also at the restaurant. Dolly makes her triumphant return to the restaurant and is greeted in style by the staff. She sits in the now-empty seat at Horace´s table and proceeds to tell him that no matter what he says, she will not marry him. Fearful of being caught, Cornelius confesses to the ladies that he and Barnaby have no money, and Irene, who knew they were pretending all along, offers to pay for the meal. She then realizes that she left her handbag with all her money in it at home. The four try to sneak out during the polka contest, but Horace recognizes them and also spots Ermengarde and Ambrose. In the ensuing confrontation, Vandergelder fires Cornelius and Barnaby, and they are forced to flee as a riot breaks out. Cornelius professes his love for Irene. Horace declares that he would not marry Dolly if she were the last woman in the world. Dolly angrily bids him farewell; while he´s bored and lonely, she will be living the high life.
xxx/ellauri261.html on line 532: Age before beauty xxx/ellauri261.html on line 554: Gertrude Stein (3. helmikuuta 1874 Pittsburgh, Pennsylvania – 27. heinäkuuta 1946 Neuilly-sur-Seine, Ranska) oli yhdysvaltalaissyntyinen, pitkään Pariisissa asunut kulttuurihenkilö ja avantgarde-kirjailija. Mitä vetoa että se oli juutalainen? No tietysti: Steinin perhe oli varakasta saksalais-juutalaista sukua. Varhaisen lapsuutensa Stein vietti Euroopassa, ensin Wienissä ja sitten Pariisissa. Nuoruutensa hän vietti Oaklandissa, Kaliforniassa.
xxx/ellauri261.html on line 570: Vuonna 1907 Stein tapasi ensimmäisen kerran Alice B. Toklasin (edellä mainittu Tuglas-seuran sihteeri) teellä Michael-veljensä kotona. Naiset muuttivat pian asumaan yhteen, ja heidän yhteiselämänsä kesti lähes 40 vuotta, Steinin kuolemaan saakka. He matkustelivat paljon mutta asuivat pääasiassa Pariisissa, missä he pysyivät myös molempien sotien ajan. Toklas oli Steinille välttämätön: hän oli suojelija, kustantaja, konekirjoittaja ja petikumppani. Hän oli kaikkea, mitä Stein tarvitsi: ”Little Alice B. is the wife for me /... You are my honey honey suckle. / I am your bee”. Steinin kuoleman jälkeen Toklas kirjoitti muistelmateoksen What is Remembered, jossa hän kuittaa elämänsä ennen Steinia hyvin lyhyesti yhdellä lauseella.
xxx/ellauri261.html on line 583: To what extent God may properly be understood as "dead" is highly debated among death of God theologians. In its strongest forms, God is said to have literally died, often as incarnated on the cross or at the moment of creation. Weaker forms of this theological bent often interpret the "death of God" as meaning that God never existed, or that people today "do not experience God except, perhaps, as a hidden, silent, pipe-smoking absent-minded being."
xxx/ellauri261.html on line 585: Hegel argued that God (as Absolute or Father) is radically negated by the concrete incarnation of God (as Christ or Son). This negation is subsequently itself negated at the Crucifixion of Jesus, resulting in the emergence of the Holy Spirit, God as both concrete (the church) and absolute (spiritual community). In Hegelian thought, therefore, the death of God does not result in a strict negativity, but rather, permits the emergence of the full revelation of God: absolute consciousness.
xxx/ellauri261.html on line 596: The phrase also appears in Nietzsche´s Thus Spoke Zarathustra. Before Nietzsche, the concept was popularized in philosophy by the German philosopher Philipp Mainländer. "God has died and his death was the life of the world." — Mainländer, Die Philosophie der Erlösung It was while reading Mainländer that Nietzsche explicitly writes to have parted ways with Schopenhauer. Nietzsche is dead (signed) God.
xxx/ellauri261.html on line 598: Before Nietzsche, the phrase 'Dieu est mort!' was written in Gérard de Nerval´s 1854 poem "Le Christ aux oliviers" ("Christ at the olive trees"). Heinrich Heine who had purportedly influenced Nietzsche spoke of a dying God. Since Heine and Nietzsche the phrase Death of God became popular.
xxx/ellauri261.html on line 599: The phrase "God is dead" appears in the hymn "Ein Trauriger Grabgesang" ("A mournful dirge") by Johann von Rist. Johann Rist (8 March 1607 - 31 August 1667) was a German poet and dramatist best known for his hymns, which inspired musical settings and have remained in hymnals. Rist was born at Ottensen in Holstein-Pinneberg (today Hamburg) on 8 March 1607; the son of the Lutheran pastor of that place, Caspar Rist. Rist´s 1641/1642 hymn "Ein trauriger Grabgesang" is notable for being an early occurrence of the phrase "God is dead" in German culture, this time in an explicitly theistic, Protestant Christian context. The text goes:
xxx/ellauri261.html on line 607: In his 1961 booklet The Death of God. Gabriel Vahanian argued that modern secular culture had lost all sense of the sacred, lacking any sacramental meaning, no transcendental purpose or sense of providence. He concluded that for the modern mind "God is dead".
xxx/ellauri261.html on line 609: Thomas J. J. Altizer offered a radical theology of the death of God that drew upon William Blake, Hegelian thought and Nietzschean ideas. He conceived of theology as a form of poetry in which the immanence (presence) of God could be encountered in faith communities. Altizer concluded that God
xxx/ellauri261.html on line 612: Rabbi Richard L. Rubenstein maintained, based on the Kabbalah, that in a technical sense, God had died in creating the world. However, for modern Jewish culture he argued that the death of God occurred in Auschwitz.
xxx/ellauri261.html on line 620: Altizer combined Kierkegaard and Mircea Eliade to concoct a mystical rather than ethical language for solving the problem of the death of God, or, as he puts it, in mapping out the way from the profane to the sacred. Which makes a rather rough reading, admits William Hughes Hamilton III (March 9, 1924 – February 28, 2012) who was a prominent theologian and proponent of the Death of God movement.
xxx/ellauri261.html on line 622: Eliade was Saul Bellow's colleague and a pain in the ass in Chicago. He was a leading interpreter of religious experience, who established paradigms in religious studies that persisted to his dying day. His theory that hierophanies form the basis of religion, splitting the human experience of reality into sacred and profane space and time, has proved influential. A hierophany (Mircea's own invention) is a manifestation of the sacred. Eliade argues that religion is based on a sharp distinction between the sacred and the profane. According to Eliade, for traditional man, myths describe "breakthroughs of the sacred (or the 'supernatural') into the World"—that is, hierophanies.
xxx/ellauri261.html on line 627: Secular theology rejects the substance dualism of modern religion, the belief in two forms of reality required by the belief in heaven and hell. Secular theology can accommodate a belief in God, like many nature religions, but as residing in this world somewhere and not separately from it.
xxx/ellauri261.html on line 637: Christian atheism is a form of Christianity that rejects the theistic claims of Christianity, but draws its beliefs and practices from Jesus´ life and teachings as recorded in the New Testament Gospels and other sources. Christian atheism takes many forms:
xxx/ellauri261.html on line 650: Most Christian atheists believe that God never existed, but there are a few who believe in the death of God literally. Thomas J. J. Altizer is a well-known Christian atheist who is known for his literal approach to the death of God. Altizer wrote of God as the enemy to man because mankind could never reach its fullest potential while God existed.
xxx/ellauri261.html on line 654: Some follow the tradition of "Christian non-realism", most famously expounded in the United Kingdom by Don Cupitt in the 1980s, which holds that God is a symbol or metaphor and that religious language is not matched by a transcendent reality. According to an investigation of 860 pastors in seven Dutch Protestant denominations, 1 in 6 clergy are either agnostic or atheist. A minister Klaas Hendrikse has described God as "a word for experience, or human experience" and said that Jesus may have never existed. Hendrikse gained attention with his book Believing in a God Who Does Not Exist: Manifesto of An Atheist Pastor published in November 2007 in which he said that it was not necessary to believe in God´s existence in order to believe in God.
xxx/ellauri261.html on line 660: *Para alem do planeta silencioso, Perelandra: Viagem a Venus, Aquela forca medonha, volume 1-2. Texto integral. Hugh Walpole said he liked them. But then again Hugh and Clive wer both sort of Cambridge apostles who prodded holes in each other´s sides like two Thomas the doubters. (Actually, Clive went to Oxford.)
xxx/ellauri261.html on line 662: I am here to prevent anyone saying the really foolish thing that people often say about Him: 'I'm ready to accept Jesus as a great moral teacher, but I don't accept his claim to be God.' That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on the level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God, or else a madman or something worse. You can shut him up for a fool, you can spit at him and kill him as a demon or you can fall at his feet and call him Lord and God, but let us not come with any patronising nonsense about his being a great human teacher. He has not left that open to us. He did not intend to. ... Now it seems to me obvious that He was neither a lunatic nor a fiend: and consequently, however strange or terrifying or unlikely it may seem, I have to accept the view that He was and is God.
xxx/ellauri261.html on line 665: Lewis's argument, now known as Lewis's trilemma, has been criticized for, among other things, constituting a false trilemma, since it does not deal with other options such as Jesus being mistaken, misrepresented, or simply mythical. Philosopher John Beversluis argues that Lewis "deprives his readers of numerous alternate interpretations of Jesus that carry with them no such odious implications". Bart Ehrman stated it is a mere legend that the historical Jesus has called himself God; that was unknown to Lewis since he never was a professional Bible scholar, just an Oxbridge apostle. Taisi vetää perään myös katolista J.R.R. Tolkienia.
xxx/ellauri261.html on line 668:
Richard Dawkins* (b. 1941): A prominent New Atheist who said, "I would describe myself as a secular Christian in the same sense as secular Jews have a feeling for nostalgia and ceremonies."
xxx/ellauri265.html on line 66: Ukraine will receive a package of support worth £200m from the UK and other European nations for military equipment, including spare parts for tanks and artillery ammunition, the British government has announced. Britain agreed with the Netherlands, Norway, Sweden, Denmark, Iceland and Lithuania to send an initial package of support to Ukraine, the UK’s Ministry of Defence said.
xxx/ellauri265.html on line 68: Ukraine’s allies have said it is unlikely they will be able to supply the number of tanks previously promised. After a meeting in Brussels of western defence ministers, the German defence minister, Boris Pistorius, said they would not be able reach the size of a battalion. The bad news comes just after the Nato chief, Jens Stoltenberg, announced that Russia had begun a renewed offensive in the east in an attempt to take more territory before new western equipment arrives in the spring.
xxx/ellauri265.html on line 73: A total of 62% of Europeans agree with the statement that Ukrainians are also fighting for Europe’s freedom and prosperity.
xxx/ellauri265.html on line 196: Aristokattikin sanoi että ihminen on logoforinen elukka. Elukka pitää salaliittoteorioista, ainakin jos sitä on vedätetty ensin kommunikatiivisella kapitalismilla.
xxx/ellauri265.html on line 261: Risto K. Järvinen (s. 1965 Helsinki) on toinen stand up -koomikko ja tyhjäntoimittaja, koulutukseltaan rakennusmestari. Järvinen on työskennellyt lavakoomikkona vuodesta 2002. Hän on kirjoittanut niin paskoja runoja kuin proosaakin. Hän perusti Huonon Kirjallisuuden Seuran, joka julkaisi kokoelman Mallusjokelaisen sielunmaisema ja muuta paskaa, joka oli helmikuussa 2000 Suomen kymmenenneksi myydyin kirja. Seuran toiminta loppui Järvisen mukaan siihen, että hän luki Tony Halmeen aforismikirjaa ja totesi seuran tarpeettomaksi. Järvinen on Skeptikko-lehden päätoimittaja. Ennen skeptikonuraansa hän oli kokeillut erilaisia uskonnollisia suuntauksia. Niistä ei ollut apua.
xxx/ellauri265.html on line 304: Vuonna 2000 Aalto-Setälä opiskeli Helsingin kauppakorkeakoulun tulosjohtamisen täydennyskoulutusohjelmassa (JOKO Executive Education) ja Sitran talouspoliittisen johtamisen ohjelmassa. Vuonna 2006 hän suoritti Stanfordin yliopiston ammattikustantamisen kurssin ja vuonna 2007 johtamisen erikoisammattitutkinnon. Aalto-Setälällä on myös Executive Master of Business Administration -tutkinto Aalto-yliopistosta (2012).
xxx/ellauri265.html on line 339: Ani Kaaro (–1901) was a New Zealand tribal leader and prophet. Of Māori descent, she identified with the Nga Puhi iwi. Hauhauism had been in existence amongst maori natives for over 12 months. Ani Karo, wife of Ngakete, and daughter of Hohaia Patuone, was the original instigator and leader of the new sect. During her absence at Napier a rival prophetess arose, who pretended to be able to raise the dead to life. From there, things went from bad to worse...
xxx/ellauri265.html on line 350: Rabbi Joseph Karo, author of the Shulḥan Arukh, also places the laws regarding handwashing before the donning of tallit and t'fillin and the morning.
xxx/ellauri265.html on line 355: In the crossdressing community, the man who admits he is turned on by his dressing is still considered a pervert. The autogynephilic transsexual will not receive the same sympathy for her transsexualism as the non-autocynocephalic transsexual. That's exactly what makes Bailey's book so dangerous: it allows transsexual "women" to be condemned by the trans society for having "perverse" sexual arousal patterns. Mitä niissä muka on vikana?
xxx/ellauri265.html on line 357: Jani Kaaro ei muista Thronhillin ja Palmerin nimiä. Käytä wikipediaa! Behavior resembling rape in humans can be seen in the animal kingdom, including ducks and geese [citation needed], bottlenose dolphins, and chimpanzees. Indeed, in orangutans, close human relatives, such copulations constitute up to half of observed matings. Such 'forced copulations' involve animals being approached and sexually penetrated while struggling or attempting to escape. Observations of forced sex in animals are uncontroversial; controversial are the interpretation of these observations and the extension of theories based on them to humans. Thornhill introduces this theory by describing the sexual behavior of scorpionflies. In which the male may gain sex from the female either by presenting a gift of food during courtship or without a nuptial offering, in which case force is necessary to restrain her.
xxx/ellauri265.html on line 359: Rape is hypothetically homologous to similar behavior in animals. "Human rape appears not as an aberration but as an alternative gene-promotion strategy that is most likely to be adopted by the 'losers' in the competitive, harem-building struggle. If the means of access to legitimate, consenting sex is not available, then a male may be faced with the choice between force or genetic extinction." [better source needed].
xxx/ellauri265.html on line 361: Thornhill and Palmer write that "In short, a man can have many children, with little inconvenience to himself; a woman can have only a few, and with great effort." Females thus tend toward selectivity with sexual partners. Rape could be a reproductive strategy for males. They point to several other factors indicating that rape may be a reproductive strategy. Most rapes occur during prime childbearing years. Rapists usually use no more force than necessary to subdue, argued to be since physically injuring victims would harm reproduction. Moreover, "In many cultures rape is treated as a crime against the victim's husband. He is the real victim there."
xxx/ellauri265.html on line 374: McKibbin et al. (2008) argue that there may be several different types of rapists or rape strategies. One is rape by disadvantaged men who cannot get sex otherwise. Another is "specialized rapists" who are more sexually aroused from rape than from consensual sex. A third type is opportunistic rapists who switch between forced and consensual sex depending on circumstances. A fourth type is psychopathic rapists. A fifth type is partner rape due to sperm competition when the male suspects or knows that the female has had sex with another male.
xxx/ellauri265.html on line 380: But to infer from that, as many critics assert that Thornhill and Palmer do, that what is biological is somehow right or good, would be to fall into the so-called appeal to nature. They make a comparison to "natural disasters as epidemics, floods and tornadoes". This shows that what can be found in nature is not always good and that measures should be and are taken against natural phenomena. They further argue that a good knowledge of the causes of rape, including evolutionary ones, are necessary in order to develop effective preventive measures. Of course, my dears, what is good for the rapist is bad for the rest of us. It is equally natural to be critical of it. Killing is also natural, and may be beneficial for the perpertrator it, but not for the victims.
xxx/ellauri265.html on line 382: Miten niin raiskauxissa ei aina ole kyse vallasta? Mitä muutakaan se voi olla kun panee väkisin? Valtaahan se on väkivaltakin, a fortiori jopa. Toinen ei halua vaikka toinen haluaa oikein kovasti, ja sitten toteutuu se mitä vain jälkimmäinen haluaa, eikös se ole onnistunutta vallankäyttöä jos mikään?
xxx/ellauri265.html on line 398: Two NYU professors are among a group of intellectuals who plan to form a joke university founded under “the fearless pursuit of truth.” Former Stern professor Niall Ferguson and current Stern professor Jonathan Haidt joined a group of intellectuals to oppose “illiberalism” and promote “freedom of inquiry” with the University of Austin, styled as UATX — which has no campus, course catalog, faculty or accreditation.
xxx/ellauri265.html on line 402: Ferguson has a long history of controversial remarks. In 2013, he criticized John Maynard Keynes for being gay and childless. He later apologized for his remarks, but claimed that accusations of homophobia are part of the “occupational hazards of public life nowadays.” Ferguson also suggested that so-called cancel culture in universities would have been unthinkable during his time as a student, and even during his earlier teaching career at NYU.
xxx/ellauri265.html on line 404: Ferguson resigned from a senior leadership role in a Stanford University program after he sent emails to students urging them to conduct opposition research on a left-wing student activist.
xxx/ellauri265.html on line 419: Last week the New York University (NYU) psychology professor announced that he would resign at the end of the year from the Society for Personality and Social Psychology, his primary professional association, because of a newly adopted requirement that everybody presenting research at the group's conferences explain how their submission advances "equity, inclusion, and anti-racism goals." It was the sort of litmus test against which he has warned, and which he sees as corroding institutions of higher learning.
xxx/ellauri265.html on line 423: Haidt told me by email. "I have the sense that there is a large generational split. Psychologists and academics who are older than me (I'm 58) seem uniformly supportive: they are all on the left, and the left used to be creeped out by loyalty oaths to the coons, whether administered by the McCarthyite right or the Soviet left. But young people on the left seem to be very comfortable requiring such pledges." Täähän on proletariaatin diktatuuria! Minne katosi keskiluokan hegemonia?
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xxx/ellauri265.html on line 437: What we most need is for leaders of institutions to stand up. That has been the spectacular failure of the late 2010s — that leaders of universities, of The New York Times, of our knowledge-centered institutions, have failed to stand up for the mission of their institutions. Stand up and fight, you emeritus professors of Rudsian, ex-department chairs, ex-deans and former vice presidents of Western top universities! Nyt teidän veri punnitaan!
xxx/ellauri265.html on line 441: I co-founded with Caroline Mehl OpenMind. If you run or are a member of any kind of group — a classroom, a soccer team, a nonprofit, a company — try OpenMind as a group. This platform actually teaches you the skills of understanding others, appreciating why we often can’t understand others, and how to talk across divides, avoiding communication's stumbling stones!
xxx/ellauri265.html on line 442: That’s what has so impressed me about the Village Square and Liz Joyner’s efforts. They were originally very focused on Tallahassee, which as the state capital means you have a lot of people who want to solve problems.
xxx/ellauri265.html on line 486: Panzar is a massively multiplayer online game featuring a multiplayer online battle arena developed and published by Russian Panzar Studio for Microsoft Windows. It is a free-to-play game, supported by micro-transactions. A prime example of communicative capitalism from an excommunicated ex-communist society.
xxx/ellauri268.html on line 126: Vorliegende Erzählung ist ein Teil eines großen, aber niemals von dem Dichter vollendeten Novellenzyklus, „Das Vermächtnis Kains“, der nach Sacher-Masochs eigenem Ausspruche „eine bilderreiche Naturgeschichte des Menschen sein sollte“. Das Ganze sollte in sechs Unterabteilungen zu je sechs Novellen zerfallen, für welche die Obertitel „Die Liebe“, „Das Eigentum“, „Das Geld“, „Der Staat“, „Der Krieg“ und „Der Tod“ vorgesehen waren. Sacher-Masoch hatte sich somit ein sehr hohes Ziel gesteckt, er wollte in diesen geplanten Erzählungen alles Menschenleid und -schicksal in seinen verschiedensten Möglichkeiten und Ausdrucksformen schildern und zugleich in der Schlußnovelle eines jeden Teiles die Antwort auf die behandelte Frage und deren Lösung geben.
xxx/ellauri268.html on line 134: Sofort beim Erscheinen der „Venus im Pelz“ spalteten sich die Leser in zwei Parteien. Die einen verwarfen sie wegen der bis dahin unerhörten Kühnheit der Schilderungen und fühlten sich durch das Motiv zugleich abgestoßen und fasziniert. Die anderen dagegen, und gerade die besten Männer deutscher Wissenschaft und Literatur, nahmen schlechthin ihr Mannsglied in Hand und säumten nicht, anzuerkennen, hier liege ein einzigartiges document humain vor, und es zeuge zudem von ungewöhnlicher Genitalität des Verfassers.
xxx/ellauri268.html on line 149: Emmauxen käynnillä haaviin sattui Irwin Shawin, kommunistivainotun venäläisexpatriaatin novellikokoelma (1967) jonka niminovelli on "God was here but he left early". Nimi oli hauska, sixi ostin sen. Shawin oma nimikin oli ennen hauskempi. Shaw was born Irwin Gilbert Shamforoff in the South Bronx, New York City, to Jewish immigrants from Russia. Svetlana Moskovasta (venakko) sanoi goodreadseissa novelleista näin:
xxx/ellauri268.html on line 175: Sacher-Masochs Familie lebte in Lemberg (joka tunnetaan paremmin myös toisella nimellä, Lvivin nimellä, suomexi myös VLOL) und hatte Vorfahren aus Slowenien, Spanien und Böhmen. Sein Vater Leopold Johann Nepomuk Ritter von Sacher war Polizeidirektor von Lemberg. Seine Mutter, Caroline Edle von Masoch, war die Letzte ihres alten slawischen Geschlechts. Sein Vater vereinigte daher – mit Bewilligung des Kaisers von Österreich – ihren Namen mit dem seinen, und die Familie hieß fortan Sacher-Masoch.
xxx/ellauri268.html on line 181: Bekannt wurde Masoch durch seine Fantasie und Kunst, triebhaftes Schmerz- und Unterwerfungsverlangen ästhetisch zu formulieren. Tunnetuimmassa teoxessaan "Turkista tappiin" beschreibt Sacher-Masoch die extremen Wechselbäder der Gefühle, die der „Sklave“ Severin durch seine Herrin Wanda erfährt, die ihn in ihrer feminin-dominanten Rolle als Venus im Pelz an seine körperlichen und geistigen Grenzen treibt, um ihn schließlich zu verlassen.
xxx/ellauri268.html on line 191: Diese Grundsätze beruhen auf tausendjähriger Erfahrung, fortsetzte Madame spöttisch, während ihre weißen Finger in ihrem dunkeln Pelz spielten, je hingebender das Weib sich zeigt, um so schneller wird der Mann nüchtern und herrisch werden; je grausamer und treuloser es aber ist, je mehr es ihn mißhandelt, je frevelhafter es mit ihm spielt, je weniger Erbarmen es zeigt, um so mehr wird es die Wollust des Mannes erregen, von ihm geliebt, angebetet werden. So war es zu allen Zeiten, seit Helena und Delila, bis zur zweiten Katharina und Lola Montez herauf, siehe auch el Compendido de Las Normas (da oben).
xxx/ellauri268.html on line 200: „Stehen Sie doch auf,“ fuhr der Wackere fort, „es ist eine wahrhafte Schande.“
xxx/ellauri268.html on line 229: The author used real-life experiences as inspiration for her wizarding world. Assuming that the book would not sell well, the all male editorial team at Bloomsbury advised Rowling that she should not publish under her real name, Joanne Rowling, because boys would not read a book written by a woman. That sexist assumption certainly did not give much credit to the boys, and took it for granted that girls would only read a book written by men. Rowling, eager for success, agreed to write under the name J.K. Rowling. The J was her first initial. But Rowling does not have a middle name, so she used K as a tribute to her grandmother, Kathleen.
xxx/ellauri268.html on line 233: forums/news/33814-new-warcraft-novel-by-christie-golden-called-before-the-storm.jpg" />
xxx/ellauri268.html on line 240: What is a character that is written so you're meant to feel one way towards them, but you actually feel the opposite about them? Mine is Merope Gaunt. She was written to be pitied for, and that would be true for almost all of her story, but I find it hard to really do that when you consider she basically gave Riddle either a date rape potion or used dark magic to make him a puppet and remove all form of mental resistance from his head by magic and had sex with him against the will of his right mind to have a child, then expected him to stay for a child he never meant to have.
xxx/ellauri268.html on line 243: It was here where Rowling met her first husband, Portuguese journalist Jorge Arantes. The couple met 18 months after Rowling landed in Porto, where she moved to teach English as a foreign language.
xxx/ellauri268.html on line 244: She wrote during the day before teaching evening classes, but The Scotsman reported she came across Arantes in a bar, where they both shared an interest in Jane Austen.
xxx/ellauri268.html on line 246: She had begun writing Harry Potter by this time, before the couple divorced in 1994. After the Harry Potter books came out, Rowling’s stardom rose and in time, she met and married her second husband, Neil Murray. Joannella on tosi vino suu.
xxx/ellauri268.html on line 249: Merope made the choice to kidnap Tom Riddle and force him into a life with her. She could have just as easily ran away and found her own way, living happily ever after away from her abuser.
xxx/ellauri268.html on line 253: Alone and destitute, Merope sold Slytherin's priceless locket (yes, that one) to Borgin and Burkes for just ten Galleons. It seems that when Merope lost her husband she also lost the will to live. When she arrived heavily pregnant on the steps of the London orphanage where Tom Riddle Jr was to spend his early years, she seemed to know she wasn't going to make it.
xxx/ellauri268.html on line 256: She died many years before the events of Harry Potter's life and is generally viewed as both a sympathetic and tragic character. Despite this, Merope is still an antagonist, one that left a huge impact upon Britain's magical community. Were it not for her, Lord Voldemort may never have been born. If so, then the Wizarding Wars and the innumerable tragedies associated with them, might never have happened. JKRowling would never have become filthy rich and a philantrope.
xxx/ellauri268.html on line 259: Merope loved her husband very much and wanted him to love her of his own free will. As such, not long after learning about her pregnancy, Merope decided to lift the enchantment. She hoped that once free, Tom would return her affection and be delighted to learn that he was an expecting father. In the event that did not happen, Merope assumed that Tom would do the honorable thing and stay for the sake of his child. This hope however, turned out to be misplaced and forlorn. What exactly happened is not known, but after coming to his senses, Tom Riddle reacted very badly to his situation. It is not known what words were exchanged between husband and wife, but evidently, Merope either told Tom the full story or enough for him to figure out what had happened. Far from being loving or understanding, Tom was justifiably furious at Merope for intervening in and (from his perspective) ruining his life. Merope's world was shattered when Tom Riddle made very clear that:
xxx/ellauri268.html on line 269: On 31st December 1926, tired and disheveled Joanie Rowling staggered onto the steps of Edinburgh's muggle orphanage. Within an hour, she had given birth to a healthy baby girl. She told one of the publisher that she wanted her antihero to be named Tom Marvolo Riddle. Tom Riddle for his father and Marvolo for hers. In a word, a partial anagram of Voldemort. Why not call him Dolt Mover or Overt Mold, wouldn't that have been more convenient? Arkistostamme joulua.
xxx/ellauri268.html on line 271: Despite Arantes's absence, she never the less passed several of his skills onto her brainchild Voldemort. This included a talent for fiction and the ability to speak Parseltongue. Most importantly, Voldemort had been conceived through a love potion rather than genuine affection, because Joanne lost the ability to feel love for herself. This inability to understand compassion or care for number one was one reason that Joanne cast Voldemort in the role of a mass murderer in her later books (instead of Harry). Another reason might be that the name is almost an anagram of Voldemar Putin.
xxx/ellauri268.html on line 275: Merope is the name of a daughter of Atlas in Greek Mythology. It is also the name of the mother of Oedipus in Oedipus Rex. Both Voldemort and Oedipus killed their fathers randomly. The flashback scene featuring Merope and her family was cut from the film adaptation of Harry Potter and the Half-Blood Prince because of time and pacing concerns. However, it was originally present in an early draft of the film's screenplay according to director David Yates. It's unknown if there were any actresses considered to play Merope by that point. Joanie would have been good for a cameo appearance. Merope means 'part face', possibly a reference to the asymmetry of the two halves of Joanne's face.
xxx/ellauri268.html on line 332: Rowlingin romaaneja on usein pidetty metaforina taistelulle fasismia vastaan.
xxx/ellauri268.html on line 333: Todellakin, Rowlingin romaaneja on usein nähty metaforina taistelulle fasismia vastaan. Hänen pääpahista, Lordi Voldemortia, motivoi eräänlainen eugeeninen ennakkoluulo muita kuin taikuutta käyttäviä käyttäjiä kohtaan, mikä on ilmeinen nyökkäys natsiideologialle. Rowlingilla muggletkin saa olla mukana, kun wizardit muxivat pahaa dagomatua.
xxx/ellauri268.html on line 345: Scrooge has influenced many an antisemitic caricature after him. Mr. Potter in “It’s a Wonderful Life” is a twisted, disabled Scrooge of the American Midwest. Dr. Seuss’ Grinch is Scrooge in a fur suit and a vaguely fantasy setting; he’s a scheming outsider who, like his blueprint, has to be converted. The thin, ugly Gollum of J.R.R. Tolkien’s Middle-earth is an amalgam of Scrooge and Alberich, the gold-obsessed antagonist of composer (and notorious antisemite) Richard Wagner’s “Das Rheingold.” From his introduction in “The Hobbit” on, Gollum is motivated by a lust for a magic ring he calls “my precious.”
xxx/ellauri268.html on line 347: Watto, the hook-nosed, greedy small-businessman in “Star Wars: Episode I — The Phantom Menace” even “happens to have a thick Yiddish accent,” as Bruce Gottlieb wrote in Slate. Hans Gruber in “Die Hard” is a foreign, sneering, anti-Christmas villain who murders for gold. Then there are the skeletal-like shape-shifting aliens in John Carpenter’s “They Live,” who combine stereotypes of Jewish greed with tropes of Jewish alienness and shape-shifting assimilation. The parallel here was so blatant that neo-Nazis embraced the movie as their own, much to Carpenter’s horror.
xxx/ellauri268.html on line 349: Many argue that the pervasive nature of antisemitic tropes means the Gringotts goblins and their ilk do no harm. Most children watching the “Harry Potter” films wouldn’t have picked up on the reference. The British charity Campaign Against Antisemitism, for example, tweeted a statement arguing that there are “centuries of association of Jews with grotesque and malevolent creatures in folklore” and that “those who continue to use such representations are often not thinking of Jews at all” but are innocently thinking “of how readers or viewers will imagine goblins to look.”
xxx/ellauri268.html on line 355: But it’s possible to do harm even if you don’t mean to. The conflation of greed and Judaism, and the constant subliminal drumbeat that Jewish people are ugly manipulative alien outsiders, can shape and reinforce ugly ideas about real Jewish people. Faces like mine are exaggerated and distorted and put on Rowling’s goblins and the Ferengi of "Star Trek." That’s why on social media, trolls often tweet pictures of my face at me because I have Jewish features. They’ve been taught by all their pop culture that “Jewish” is a stand-in for “ugly.”
xxx/ellauri268.html on line 359: Embodying greed in Jewish caricatures puts Jews at risk. But it also makes it harder to address the actual evils of greed and inequity. When people imagine they are being oppressed by these ugly aliens over here, it becomes hard to see actual injustice and exploitation committed by supposedly good, upstanding co-nationalists and co-religionists. It’s not an accident that former President Donald Trump has signed on to Soros conspiracy theories.
xxx/ellauri268.html on line 384: In 1976, Harjo graduated from the University of New Mexico with a major in creative writing. She continued to study writing at the Iowa Writers' Workshop, where she obtained a Master of Fine Arts degree in 1978. However, the setting was not welcoming for Harjo, who later stated, "I was ghettoized." Among Harjo's books of poetry are What on Earth Drove Me to This? (1980), which she later said contained "probably only two good poems". Ei ne tosiaan kovin kummosia ole vaikka Harjo on jo yli 70v harjotellut.
xxx/ellauri268.html on line 495: In 2008, in the midst of the Great Recession and Iraqgate, un-funny Sedaris had the gall to vote Republican. His North Carolina white trash family had always voted Republican. Bet he went on to vote for Trump in 2016 with a straight face. Not that it makes any difference. I take the chicken casserole with a can of mushrooms. And bring some shit for my fly.
xxx/ellauri268.html on line 497: Letter from Ukraine: The hunt for Russian collaborators in Ukraine is on. As occupied territories are liberated, some residents face accusations that they sided with the enemy. They get thrown in the Oubliette, fed on Frozen Yoghurt and pummeled with rubber hammers. --- By Joshua Yaffa.
xxx/ellauri268.html on line 498: Flash Sale: Get 12 weeks for $29.99 plus $6, plus a free tote. Subscribe. Cancel anytime.
xxx/ellauri268.html on line 503: Born in 1956, David Sedaris spent his childhood in New York and North Carolina. He was the second of six children born to Sharon and Lou Sedaris, IBM engineers who eventually moved the family to Raleigh, North Carolina. Sedaris graduated from Sanderson High School in Raleigh, where he performed in plays and wrestled with the realization he was gay. After moving to New York City in the fall of 1991, Sedaris found jobs as a housecleaner and department store elf to support his writing.
xxx/ellauri268.html on line 507: In 2001, Sedaris was awarded the Thumber Prize for American Humor and named Humorist of the Year by Time magazine. He has also earned three Grammy nominations for audio versions of his works, and in 2008 he was awarded an honorary doctorate by Binghamton University in New York.
xxx/ellauri268.html on line 508: The author has been with longtime boyfriend Hugh Hamrick, an artist and designer, since the early 1990s. After living together in New York City, Paris and Tokyo, the couple resides in West Sussex, England. He became known for his bitingly funny recollections of his youth, sex life and travel experiences in foreign countries.
xxx/ellauri268.html on line 540: Simon Wiesenthal had been an architect in what is present-day Ukraine before World War II broke out, but after the war began his life took a horrific turn. Wiesenthal was sent to his first concentration camp in 1941 in Ukraine and later escaped from the Ostbahn camp in 1943, just before the Germans began to kill the inmates, according to the Simon Wiesenthal Center’s website. He was recaptured in June 1944, and sent to Janowska where he narrowly avoided death one more time—when the German eastern front collapsed and the guards decided to bring the remaining prisoners to the Mauthausen camp in Austria. He was freed there by the U.S. Army in May of 1945, weighing less than 100 pounds.
xxx/ellauri268.html on line 542: After the war ended, Wiesenthal dedicated his life to tracking down Nazi criminals after realizing “there is no freedom without justice,” according to The Associated Press. Wiesenthal began his work gathering and preparing evidence on the Nazis for the War Crimes Section of the United States Army, according to his website. He’d go on to head the Jewish Central Committee of the United States Zone of Austria and later helped to open the Jewish Historical Documentation Center. The center worked to gather evidence for future trials on war criminals.
xxx/ellauri268.html on line 544: He is credited with tracking down Austrian policeman Karl Silberbauer in 1963. Silberbauer, acting during World War II as a Gestapo officer, was responsible for arresting Anne Frank — who later died in a concentration camp after leaving behind a now-famous diary documenting her time in hiding. Wiesenthal also helped ferret out other Nazi leaders in hiding, including Franz Murer, known as “The Butcher of Vilnius,” and Erich Rajakowitsch, according to his website.
xxx/ellauri268.html on line 546: To track down Franz Stangl, who had commanded two concentration camps in Poland, Wiesenthal did undercover work for three years before tracking the former SS officer down in Brazil. Stangl was later sentenced to life in prison for his crimes.
xxx/ellauri268.html on line 548: It’s believed Wiesenthal also played a role in hunting down notorious SS leader Adolf Eichmann, who had organized the extermination of the Jews. Wiesenthal received information that Eichmann had been hiding out in Argentina and passed the information on to Israel, according to his center’s website.
xxx/ellauri268.html on line 553: While some have criticized Wiesenthal for exaggerating his role in bringing the Eichmann to justice, he told the Associated Press in 1972 it had been “a teamwork of many who did not know each other,” and said he didn't know for sure whether the reports he had sent to Israel had been used in the capture.
xxx/ellauri268.html on line 554: He established The Simon Wiesenthal Center, a Jewish human rights organization, in 1977 to continue his work of pursuing Nazi war criminals and fighting anti-Semitism. His efforts inspired the multiple books, including “The Murderers Among Us” and a HBO movie of the same name starring Ben Hur as Simon Wiesenthal.
xxx/ellauri273.html on line 63: Guatemala was part of the Captaincy General of Guatemala for nearly 330 years. This captaincy included what is now Chiapas in Mexico and the modern countries of Guatemala, El Salvador, Honduras, Nicaragua and Costa Rica. The colony became independent in 1821 and then became a part of the First Mexican Empire until 1823. From 1824 it was a part of the Federal Republic of Central America. When the Republic dissolved in 1841, Guatemala became fully independent of all but United Fruit Company.
xxx/ellauri273.html on line 65: In the late 19th and early 20th century, Guatemala's potential for agricultural exploitation attracted several foreign companies, most prominently the United Fruit Company (UFC). These companies were supported by the country's authoritarian rulers and the United States government through their support for brutal labor regulations and massive concessions to wealthy landowners. In 1944, the policies of Jorge Ubico led to a popular uprising that began the ten-year Guatemalan Revolution. The presidencies of Juan Jose Arévalo and Jacobo Árbenz saw sweeping social and economic reforms, including a significant increase in literacy and a successful agrarian reform program.
xxx/ellauri273.html on line 67: The progressive policies of Arévalo and Árbenz led the UFC to lobby the United States government for their overthrow, and a US-engineered coup in 1954 ended the revolution and installed a military regime. This was followed by other military governments, and jilted off a civil war that lasted from 1960 to 1996. The war saw human rights violations, including a genocide of the indigenous Maya population by the military. Following the war's end, Guatemala re-established a representative democracy. It has since struggled to enforce the rule of law and suffers a high crime rate and continued extrajudicial killings, often executed by security forces.
xxx/ellauri273.html on line 71: Cecilio Chi, the native leader of Tepich, along with Jacinto Pat attacked Tepich on 30 July 1847, in reaction to the indiscriminate massacre of Mayas, ordered that all the non-Maya population be killed. By spring of 1848, the Maya forces had taken over most of the Yucatán, with the exception of the walled cities of Campeche and Mérida and the south-west coast, with Yucatecan troops holding the road from Mérida to the port of Sisal. The Yucatecan governor Miguel Barbachano had prepared a decree for the evacuation of Mérida, but was apparently delayed in publishing it by the lack of suitable paper in the besieged capital. The decree became unnecessary when the republican troops suddenly broke the siege and took the offensive with major advances.
xxx/ellauri273.html on line 73: Governor Barbachano sought allies anywhere he could find them, in Cuba (for Spain), Jamaica (for the United Kingdom) and the United States, but none of these foreign powers would intervene, although the matter was taken seriously enough in the United States to be debated in Congress. Subsequently, therefore, he turned to Mexico, and accepted a return to Mexican authority. Yucatán was officially reunited with Mexico on 17 August 1848. Yucateco forces rallied, aided by fresh guns, money, and troops from Mexico, and pushed back the natives from more than half of the state.
xxx/ellauri273.html on line 77: Chan Santa Cruz was the name of a shrine in Mexico of the Maya Cruzob (or Cruzoob) religious movement. It was also the name of the town that developed around it (now known as Felipe Carrillo Puerto) and, less formally, the late 19th-century indigenous Maya state, in what is now the Mexican state of Quintana Roo, of which it was the main center. This area was the center of the Caste War of Yucatán beginning in 1847, by which the Maya established some autonomous areas on the east side of the Yucatán Peninsula.
xxx/ellauri273.html on line 82: The British Government assigned Sir Spenser St. John to disentangle Her Majesty's Government from indigenous free states and the Maya free state in particular. In 1893, the British Government signed the Spenser Mariscal Treaty, which ceded all of the Maya free state's lands to Mexico. Meanwhile, the Creoles on the west side of the Yucatán peninsula had come to realize that their minority-ruled mini-state could not outlast its indigenous neighbor. After the Creoles offered their country to anyone who might consider the defense of their lives and property worth the effort, Mexico finally accepted. With both legal pretext and a convenient staging area in the western side of the Yucatán peninsula, Chan Santa Cruz was occupied by the Mexican army in the early years of the 20th century (Reed 1964).
xxx/ellauri273.html on line 84: The Concordat of 1854 was an international treaty between Porsche Carrera and the Holy See, signed in 1852 and ratified by both parties in 1854. Through this, Guatemala gave the education of Guatemalan people to regular orders of the Catholic Church, committed to respect ecclesiastical property and monasteries, imposed mandatory tithing and allowed the bishops to censor what was published in the country; in return, Guatemala received dispensations for the members of the army, allowed those who had acquired the properties that the liberals had expropriated from the Church in 1829 to keep those properties, received the taxes generated by the properties of the Church, and had the right to judge certain crimes committed by clergy under Guatemalan law
xxx/ellauri273.html on line 86: In 1931, the dictator general Jorge Ubico came to power, backed by the United States, and initiated one of the most brutally repressive governments in Central American history. Just as Estrada Cabrera had done during his government, Ubico created a widespread network of spies and informants and had large numbers of political opponents tortured and put to death. A wealthy aristocrat (with an estimated income of $215,000 per year in 1930s dollars) and a staunch anti-communist, he consistently sided with the United Fruit Company, Guatemalan landowners and urban elites in disputes with peasants. After the crash of the New York Stock Exchange in 1929, the peasant system established by Barrios in 1875 to jump start coffee production in the country was not good enough anymore, and Ubico was forced to implement a system of debt slavery and forced labor to make sure that there was enough labor available for the coffee plantations and that the UFCO workers were readily available.
xxx/ellauri273.html on line 90: Ubico considered himself to be "another Napoleon". He dressed ostentatiously and surrounded himself with statues and paintings of the emperor, regularly commenting on the similarities between their appearances. He militarized numerous political and social institutions—including the post office, schools, and symphony orchestras—and placed military officers in charge of many government posts. He frequently traveled around the country performing "inspections" in dress uniform, followed by a military escort, a mobile radio station, an official biographer, and cabinet members.
xxx/ellauri273.html on line 92: On the other hand, Ubico was an efficient administrator: His new decrees, although unfair to the majority of the indigenous population, proved good for the Guatemalan economy during the Great Depression era, as they increased coffee production across the country. He cut the bureaucrats' salaries by almost half, forcing inflation to recede. He kept the peace and order in Guatemala City, by effectively fighting its crime. He kept the trains on schedule.
xxx/ellauri273.html on line 94: In 1951, the agrarian reform law that expropriated idle land from private hands was enacted, but in 1954, with the National Liberation Movement coup supported by the United States, most of the land that had been expropriated, was awarded back to its former landowners. Flavio Monzón was appointed mayor and in the next twenty years he became one of the largest landowners in the area. In 1964, several communities settled for decades on the shore of Polochic River claimed property titles to INTA which was created in October 1962, but the land was awarded to Monzón. A Mayan peasant from Panzós later said that Monzón "got the signatures of the elders before he went before INTA to talk about the land. When he returned, gathered the people and said that, by an INTA mistake, the land had gone to his name."
xxx/ellauri273.html on line 99: A motivational speaker (sometimes called an inspirational speaker) is a speaker who offers talks that motivate (sometimes inspire) audiences. Their words are often powerful and their talks impactful, regardless of whether they are attempting to challenge, transform or convince the audience. Actually it does not matter in the least what they talk about or say. These talks are intended to fire the audience up anyway and get them to take action.
xxx/ellauri273.html on line 221: Heinäkuussa 2003 yritys saada Kalifornian kuvernööri Arnold Schwarzenegger presidentiksi ("Amend for Arnold")
xxx/ellauri273.html on line 322: Vaclav oli paxunahkainen oikispaskiainen ja kehno kynämies. Sehän se ähräs kokoon Prahan julistuxen, "Europe-wide condemnation of, and education about, the crimes of communism." Much of the content of the declaration reproduced demands formulated by the European People's Party in 2004, and draws heavily on the theory or conception of totalitarianism. The European People's Party (EPP) is a European political party with Christian-democratic, conservative, and liberal-conservative member parties. The declaration has been cited as an important document in the increasing "criminalisation of Communism" and the strengthening of totalitarian interpretations of Communism in the European political space. Eli vitun kokkarien kähmimistä kapitalismin konttiin taas.
xxx/ellauri273.html on line 324: Václav Havel kuoli onnexi kivuliaasti 18. joulukuuta 2011 kesämökillään Vlčicessä Pohjois-Tšekissä. Good riddance for bad rubbish.
xxx/ellauri273.html on line 398: Martin Andersen Nexø, lisänimeltä Tanskan gorgi, kynäili kirjan Ditte ihmislapsi, joka on 1 mun lemppari. Gorgi oli mitalitoimikunnassa, eikä saamapäässä. Næst efter H.C. Andersen er han den danske forfatter der er oversat til flest sprog. Martin Andersen Nexø blev især meget populær i Østeuropa og Sovjetunionen, hvor hans bøger fik kanonisk status.
xxx/ellauri273.html on line 407: Huhut wellowat Taiwanissa, käden hikoavat ja propagadapeli kovenee kun mannerkiinalaiset koittavat heikentää formosalaisten tilltro till demokratin. Tarkoittaen amerikkalaisen versiota siitä tietysti, sitä mihin kuuluu se "pursuit of happiness". Urheat formosalaiset opettelevat amerikkalaisen ex-mariinin johdolla ampumista maalikuulapyssyillä. HBL seuraa tarkkasilmäisenä vierestä. No ei, tää juttu on varmaan ostettu sellaisenaan jenkkimeediasta. Kyllä se tästä, kolmas maailmansota lähtee nimittäin. Maanpuolustustahto on siinä ihan ykkönen (Nää on meidän pikkukajavat!). Hyvä kakkonen on Hoblan levittämä disinformaatio.
xxx/ellauri273.html on line 498: Hömelön Auli Hakulisen näköinen kalifornialainen yliopistonlehtori Lilli Haarakka on saanut koko sivun palstatilaa esiittääxeen Herlinin mielen mukaisia luontomielipiteitä. Tässä muutama: Trump oli oikeassa sanoessaan että amerikkalaisten pitäisi haravoida matsänsä kuten suomalaiset tekevät. ("Haravoiminen" tässä nimittäin tarkoittaa paljaaxihakkuita.) Puiden harventaminen olisi sekä yhteiskunnan että etenkin yxityisten maanomistajien edun mukaista. Mutta valitettavasti hallituxet vaihtuvat, sanoo Kaarakka ja huokaa. Yxityiset maanomistajat hoitavat palontorjuntaa viranomaisiin verrattuna tehokkaasti. "Yxityisellä puolella on paljon enemmän kapassiteettia, laitteistoa ja henkilöitä reagoida", sanoo Kaarakka. "Täällä ihmiset ovat hirveän kiinnostuneita omista tonteistaan. Yritysten kyky organisoitua ja tehdä luovaa tuhoa on valtava." Ympäristödebiilien heikoin kohta on hiilikeskustelu. Nyt käy niin, että mezät joista on saatu päästöoikeuxia, jätetään kokonaan hoitamatta. Yhdysvaltain puusto on valtava paloriski. Ei hemmetti, paljaaxi ne on hakattava, haravoitava ihan puhtaaxi.
xxx/ellauri273.html on line 502: Pohoismaisetsa jokamiehenoikeudesta kalifornialainen on äimänä. Sellaisesta se ei ole koskaan kuullutkaan, vaikka on mezäalalla. "Täällä ajatellaan, ette sellainen sovi, kaikki ammuttaisiin on sight. Aina on oltava varovainen, kun tekee mittauxia tai menee mezään tutkimaan. Pitää olla varma tieto siitä kenen maalla on että osaa laulaa oikeita lauluja." Eniten harmittaa, että oman pihan poikki menee nyt tulvajoki, kun siinä oli ennen rakennuskelpoinen arroyo.
xxx/ellauri280.html on line 72: Follett ize on prominentti Blairiitti. Hän on amatöörimuusikko ja säestää izeään Puukenkä-yhtyeessä balalaikalla. Follett lives to this day in Hartfordshire, Herefordshire, and Hampshire, where Hurriganes hardly ever happen. Aivan puuduttavan epäkiinostava kaveri. As uneventful and unchallenging as his first job at Evening News.
xxx/ellauri280.html on line 74: We guarantee you will enjoy this novel. Before giving up too many spoilers, know that the story is filled with plenty of dangerous events and characters. There are too many characters to count. There are many reasons why this book is considered Ken Follett’s best book. We are looking forward to more of Follett’s upcoming books.
xxx/ellauri280.html on line 79: Enoch Arnold Bennett (1867 Staffordshire- 1931 Lontoo) oli brittiläinen kirjailija, uskokaa tai älkää. Hän kirjoitti ja tienasikin sillä aivan vitusti. Hän oli aikansa Ken Follett. Hän työskenteli ensimmäisessä maailmansodassa propagandaministeriössä ja johti sitä lyhyesti, ja kirjoitti elokuvateatteriin 1920-luvulla. Hänen kirjojensa myynti oli huomattavaa ja hän oli aikansa taloudellisesti menestynein brittikirjailija.
xxx/ellauri280.html on line 81: Monet Bennettin romaaneista ja novelleista sijoittuvat Staffordshire Potteriesin fiktiiviseen versioon, jota hän kutsui Viideksi kaupungiksi. Hän uskoi vahvasti, että kirjallisuuden pitäisi olla tavallisten ihmisten saatavilla, ja hän pahoitteli kirjallisia klikejä ja eliittiä. Hänen kirjansa vetosivat suureen yleisöön ja niitä myytiin suuria määriä. Tästä syystä ja hänen sitoutumisestaan realismiin modernistisen koulukunnan kirjailijat ja kannattajat, erityisesti Virginia Woolf , vähättelivät häntä, ja hänen fiktionsa laiminlyötiin hänen kuolemansa jälkeen. Hänen elämänsä aikana hänen journalistisia "self-help" -kirjoja myytiin huomattavia määriä, ja hän oli myös näytelmäkirjailija; hän menestyi teatterissa huonommin kuin romaaneissa, mutta saavutti kaksi merkittävää menestystä elokuvalla Milestones (1912) ja Suuri seikkailu (1913).
xxx/ellauri280.html on line 89: John Boynton Priestley's first major success came with a novel, The Good Companions (1929), which earned him the James Tait Black Memorial Prize for fiction and made him a national figure. His next novel, Angel Pavement (1930), further established him as a successful novelist. However some critics were less than complimentary about his work and Priestley threatened legal action against Graham Greene for what he took to be a defamatory portrait of him in the novel Stamboul Train (1932). In 1940 he broadcast a series of short propaganda radio talks, which were credited with strengthening civilian morale during the Battle of Britain. In the following years his left-wing beliefs brought him into conflict with the government and influenced the development of the welfare state.
xxx/ellauri280.html on line 105: The name Chad is boy's name of English origin meaning "battle warrior". Despite all the "hanging," "dangling," and "pregnant" chad jokes of the farcical U.S. 2000 and 2016 elections, this saint's name and remnant of the Brad-Tad era didn´t get a boost in popularity. But Chad still holds some surfer-boy appeal for a number of boomer parents.
xxx/ellauri280.html on line 113: China and the Ukraine war: The real reason for Beijing's charm ...
xxx/ellauri280.html on line 115: The Ukraine crisis is a major challenge for China - BBC News
xxx/ellauri280.html on line 116: The Ukraine-Russia crisis is posing a major challenge for China on many fronts. The ever-closer diplomatic relationship between Russia and China could be seen at the Winter Games with Mr...
xxx/ellauri280.html on line 118: It's bad enough that China, while not endorsing Russia's invasion of Ukraine, has refused to join the U.S. and other nations in forthrightly condemning that act of aggression. But actually...
xxx/ellauri280.html on line 123: China calls for Russia-Ukraine ceasefire as claims to neutrality ...
xxx/ellauri280.html on line 124: 23. helmik. 2023 Hong Kong (CNN) China has reiterated its calls for a political settlement to the Ukraine conflict on the one-year anniversary of Russia's invasion, as Beijing comes under increasing pressure...
xxx/ellauri280.html on line 125: What is China's peace proposal for Ukraine War? - ABC News
xxx/ellauri280.html on line 132: Tänään The war in Ukraine, ... having been enemies for much of the Cold War, Russia and China have been building sizeable commercial ties across their shared 2,700-mile border over several decades. From ...
xxx/ellauri280.html on line 138: Watchdog: Israel promotes bids for 1,000 settlement homes
xxx/ellauri280.html on line 139: 2 päivää sitten JERUSALEM -- Israeli Prime Minister Benjamin Netanyahu's far-right government authorized construction bids for over a thousand new homes in Jewish settlements in the occupied West Bank and east Jerusalem, a watchdog group reported Friday, despite an Israeli pledge to halt settlement construction as part of efforts to curb a deadly wave of …
xxx/ellauri280.html on line 141: 5 päivää sitten Israel's Parliament on Tuesday repealed legislation that barred settlers from four Jewish communities in the occupied West Bank that were evacuated in 2005, a preliminary move for now, but one...
xxx/ellauri280.html on line 143: 5 päivää sitten JERUSALEM -- Israeli lawmakers on Tuesday repealed a 2005 act that saw four Jewish settlements in the occupied West Bank dismantled at the same time as Israeli forces withdrew from the Gaza Strip. The development could pave the way for an official return to the abandoned West Bank areas in another setback to Palestinian hopes for statehood.
xxx/ellauri280.html on line 145: 4 päivää sitten JERUSALEM, March 21 (Reuters) - Israeli parliament on Tuesday paved the way for Jewish settlers' return to four settlements in the occupied West Bank by amending a 2005 law that ordered their...
xxx/ellauri280.html on line 149: format:webp/1*DO8LSE-frz8JD3ly_Qe-gA.png" />
xxx/ellauri280.html on line 314: Vuonna 1947 kuolemanrangaistus lakkautettiin Neuvostoliitossa ja otettiin käyttöön 25 vuoden tuomiot. Tämän seurauksena, kuten Victor Levenshtein kirjoittaa, leireille ilmestyi uusi suuri joukko vankeja, joista suurimmalla osalla oli taistelukokemusta (rintamalla tai partisaaneissa) ja melkein elinkautinen vankeus - heillä ei ollut mitään menetettävää. Siksi he olivat valmiita vaarantamaan henkensä. Juuri näistä vangeista muodostettiin maanalaisia salaliittokeskuksia, jotka johtivat niin kutsuttua "hakkerointia" - hallintoa avoimesti tukeneiden vankien tuhoamista sekä sen salaisia informaattoreita.
xxx/ellauri280.html on line 316: Syksyllä 1951 leirille saapui suuri Dubovkan vankien saattue, jossa oli pääasiassa kansallismielisiä Länsi-Ukrainasta. Saavuttuaan Ekibastuziin ukrainalaiset alkoivat tunnistaa leirin hallinnon kanssa yhteistyötä tehneitä informaattoreita ja tuhota heidät. Kymmeniä ihmisiä tapettiin tällä tavalla.
xxx/ellauri280.html on line 422: Palkinto tuli pistämättömästä mutta myötätuntoisesta penetraatiosta. Gurnah has criticized the practices in both British and American publishing that want to "make the alien seem alien" by marking "foreign" terms and phrases with italics or by putting them in a glossary. Onkos se joku ylläri. Felicity Hand observes that Gurnah´s characters typically do not succeed abroad following their migration, using irony and humour to respond to their situation. Talk to the hand. The first translator of his novels into Swahili, academic Dr Ida Hadjivayanis of the School of Oriental and African Studies, has said: "I think if his work could be read in East Africa it would have such an impact. ... maybe fewer coons would try to swim over to the West." Gurnah was the first Black writer to receive the prize since 1993, when Toni Morrison won it, and the first African writer since 1991, when Nadine Gordimer was the recipient, making him the first black guy to make it.
xxx/ellauri280.html on line 428: Gurnah still lives in Zanzibar in his mind, and prefers it that way. When he returns home, he is frustrated by the discrepancy between the stories he invented—and started to half believe—and the dreary realities. The house of his parents is close to decay; essential services like water, electricity, and garbage disposal fail regularly. In addition, his schoolmates have become corrupt, self-seeking bureaucrats, and his mother was not gallantly courted but given as a pawn to his father. And yet, he never found the courage to inform his parents that he has been living together with a white infidel—a "kafir woman." When he is introduced to the child-wife who his relatives chose for him, he panics and flees "home," which is now England, only to find that Emma left and that he is condemned to be "on the edges of everything," on his own island in England. The hero despairs of establishing communication between the two worlds. Vaimo läx. Lammaskaalta.
xxx/ellauri280.html on line 447: Oud or Oudh is by far one of the most expensive raw fragrance ingredients in the world. Also known as agarwood, this essential oil is extracted from the fungus-infected resinous heartwood of the agar tree, which is primarily found in the dense forests of Southeast Asia, India and Bangladesh. It is worth 1.5 times its weight in gold. It is an endangered species.
xxx/ellauri281.html on line 149: 7. Empiiriset tutkimukset pystysuuntaisten halkeamien kasvusta hydraulisen murtumisen stimulaation aikana ansaitsevat erityistä huomiota. Tutkimukset USA:n esiintymien (Barnett, Eagle Ford, Marcellus, Woodford ja Niobrara) liuskeolosuhteista suorittivat Fisher et al. [Fisher, K. ja N. Warpinski. 2011] tallentaa halkeaman enimmäiskasvukorkeuden (ylempi murtumaraja) jokaisen tallennetun murtumisstimuloinnin aikana, tyypillisesti noin 100 metrin päässä hydraulisen murtumispaineen kohdistamisesta. Samanaikaisesti hydraulinen murtaminen toteutettiin 1500-2500 m syvyyksissä. Eri altaissa halkeamien korkeus vaihtelee jonkin verran, mikä tietysti riippuu geologisesta tilanteesta ja halkeaman suurin mitattu korkeus on hieman yli 500 m. [Davies, RJ, et ai., 2012]). On huomattava, että "primaarisen halkeaman" korkeutta tutkittiin välittömästi murtumisen jälkeen. Sen kehitystä ei jäljitetty.
xxx/ellauri281.html on line 165: Luca Gandossi, Von Estorff, Ulrik (2015). Yleiskatsaus hydraulisesta murtamisesta ja muista muodostumista stimuloivista teknologioista liuskekaasun tuotannossa – päivitys 2015 (PDF). Sähköinen resurssi. [Pääsytila]: https://ec.europa.eu/jrc/en/publication/eur-scientific-and-technical-research-reports/overview-hydraulic-fracturing-and-other-formation-stimulation-technologies-shale -kaasu-0
xxx/ellauri281.html on line 263: Happolati tok over det flotte lokale til Ylajali i 2016, navnet er hentet fra Knut Hamsunds roman "SULT". Romanens navnløse hovedperson forelsket seg i en vakker kvinne, Ylajali, som bodde nettopp her på St. olavs plass. hennes far het J. A Happolati.
xxx/ellauri281.html on line 274: Simon van Cyrene was vermoedelijk een Jood uit de diaspora (verstrooiing). Hij kwam uit Cyrene, een Romeinse kolonie in Noord-Afrika, waar een joodse gemeenschap was. De Hebreeuwse naam Simon is een aanwijzing dat hij waarschijnlijk van joodse afkomst was. Het evangelie volgens Marcus is de enige die zijn zonen Alexander en Rufus noemt (een Griekse respectievelijk Romeinse naam). In bijbelcommentaren wordt vaak gezegd dat deze Rufus dezelfde zou kunnen zijn als de Rufus die Paulus noemt in Romeinen 16:13. Kennelijk waren Rufus en Alexander bekenden voor de gemeente waarvoor Marcus schreef, omdat hij zijn lezers denkt herkenbare informatie te geven door hen te noemen als de zonen van Simon. Geleerden speculeren daarom dat deze zonen en misschien Simon zelf later tot het christendom zijn bekeerd.
xxx/ellauri281.html on line 374: Pubic Hair Stage 1: This is the stage before puberty starts. There are no pubic hairs at this time.
xxx/ellauri281.html on line 488: More interested in sports than in studying, Miller got into the University of Michigan, where he began writing plays and sharpened his interest in radical politics — an interest that would lead to his testimony before the House Un-American Activities Committee in 1956. (Miller had attended Communist Party meetings but said he had not been a member; he was convicted of contempt of Congress, a charge later dismissed, for not naming others who had attended.)
xxx/ellauri281.html on line 496: Norman Mailer´s 1973 biography of Marilyn Monroe (usually designated Marilyn: A Biography) was a large-format book of glamor photographs of Monroe for which Mailer supplied the text. Originally hired to write an introduction by Lawrence Schiller, who put the book package together, Mailer expanded the introduction into a long essay. Miller sai Monroelta persettä mutta muuten persnettoa, Mailer kääntäen ei saanut persettä, mutta nettosipa kuitenkin ihan kivasti. Two Jewish boys with sturdy Norman names making hay with Marilyn.
xxx/ellauri281.html on line 508: 1950-luvun ensimmäisellä puoliskolla Miller jatkoi töissään amerikkalaisen yhteiskunnan paradoksien ja moraalisten dilemmien paljastamista, jossa julistetaan yksilöllisyyden ylivaltaa, mutta käyttäytymisnormeja asettaa jäykästi julkinen moraali, maahanmuuttajien kansakunta, jossa siitä huolimatta. tämä "muukalaisen" pelko elää jatkuvasti ja uusia vihollisia keksitään. Näytelmäkirjailijan sanoin: "Kun ymmärrät, että ortodoksisuus on välttämätön, sinun on pakko kokea inkvisiittiö". Näytelmä " The Upokas " oli omistettu tälle aiheelle, ja se kritisoi ankarasti mcarthyismia 1950-luvun alussa. Katsojalle metafora aiheutti hämmennystä ja jopa ansaitsemattoman loukkauksen tunteen monissa amerikkalaisissa, ja Martin Beck -teatterissa 22. tammikuuta 1953 debytoinut draama kesti alle 200 esitystä. Mutta kaksi vuotta myöhemmin, Joe Stalinin ja Joe McCarthyn kuoltua, se lavastettiin uudelleen suurella menestyksellä. Huolimatta yleisön viileästä vastaanotosta se voitti Donaldson- ja Tony-palkinnot jo vuonna 1953, ja vuonna 1958 se sai myös Obi Wan Kenobi palkinnon, joka myönnettiin saavutuksista off-Broadway- teatterissa.
xxx/ellauri281.html on line 521: Monroe was rebounding from her unhappy nine-month marriage to DiMaggio. Miller was preparing to testify before the House Un-American Activities Committee, and his own marriage had long been troubled. As the demonically quotable Kazan had earlier put it: “He was starved for sexual relief.”
xxx/ellauri281.html on line 523: Arthur Miller was 35 and at the top of his career when, in 1951, he first set eyes on Marilyn Monroe. He was the author of “All My Sons” and “Death of a Salesman,” the first play to win all three major drama prizes (the Pulitzer Prize, the Tony Award and the New York Drama Critics’ Circle Award). He would soon begin work on “The Upokas.” She was 24 and, except for her glorious behind, virtually unknown.
xxx/ellauri281.html on line 525: The occasion was a Hollywood party in Miller’s honor. A married father of two, he was dazzled by the erotic scenery. Women were clearly on offer to him. He had, he would write, “never before seen sex treated so casually as a reward of success.” When Monroe arrived, she was “almost ludicrously provocative,” he wrote, squeezed into a dress that was “blatantly tight, declaring rather than insinuating that she had brought her body along and that it was the best one in the room.” The director Elia Kazan caught “the lovely light of lechery” in Miller’s eyes.
xxx/ellauri281.html on line 531: Miller would give up his career to help guide hers, and he spent years working on “The Misfits,” directed by John Huston, for which he wrote the screenplay and she would star. On the set she’d be hospitalized and, around this time, have an affair with Yves Montand. The couple got a Mexican divorce in 1961; Miller would marry the Magnum photographer Inge Morath, whom he met during the filming.
xxx/ellauri281.html on line 535: The long, strange, elegiac ballad of Arthur Miller and Marilyn Monroe — one that would end for her in miscarriages, bottles of pills and increasingly erratic behavior, and for him in a long gap in his theater career — takes up only a few chapters of “Arthur Miller: 1915-1962,” Christopher Bigsby’s sober and meteor-size new biography. But they are crucial chapters. The book moves inexorably toward Monroe’s appearance; her magnetism sucks everything rapidly toward it. Miller’s long life (1915-2005) can be cleaved neatly into B.M. and A.M. — before Marilyn and after.
xxx/ellauri281.html on line 556: Finland är fortfarande INTE BLAND NYTTOTAGARNA I FOSSIL TEKNOLOGI
xxx/ellauri281.html on line 646: Most of al-Hamdānī’s life was spent in Arabia itself. He was widely educated, and he traveled extensively, acquiring a broad knowledge of his country. He became involved in a number of political controversies. When he was imprisoned for one of them, his influence was sufficient to invoke a tribal rebellion in his behalf to secure his release.
xxx/ellauri281.html on line 648: His encyclopaedia Al-Iklīl (“The Crown”; Eng. trans. of vol. 8 by N.A. Faris as The Antiquities of South Arabia) and his other writings are a major source of information on Arabia, providing a valuable anthology of South Arabian poetry as well as much genealogical, topographical, and historical information. “Al-Dāmighah” (“The Cleaving”), a qaṣīdah, is perhaps his most famous poem; in it he defends his own southern tribe, the Hamdān. It has been said that al-Hamdānī died in prison in Sanaa in 945, but this is now in question.
xxx/ellauri281.html on line 650: The qaṣīda (also spelled qaṣīdah; is originally an Arabic word قصيدة, plural qaṣā’id, قصائد; that was passed to some other languages such as Persian: قصیده or چكامه, chakameh, and Turkish: kaside) is an ancient Arabic word and form of writing poetry, often translated as ode, passed to other cultures after the Arab Muslim expansion. The word qasidah is still used in its original birthplace, Arabia, and in all Arab countries.
xxx/ellauri281.html on line 654: The classic form of qasida maintains a single elaborate metre throughout the poem, and every line rhymes on the same sound. It typically runs from fifteen to eighty lines, and sometimes more than a hundred. The genre originates in Arabic poetry and was adopted by Persian poets, where it developed to be sometimes longer than a hundred lines.
xxx/ellauri281.html on line 713: Louis N. Bickford, MEMRIA.ORG:n toimitusjohtaja (rahastonhoitaja)
xxx/ellauri281.html on line 724: John Train, Paris Review Co-Founder and Cold War Operative, sentään kuoli 94-vuotiaana 2022, onnexi. His career, ranging from literature to finance to war, and from France to Afghanistan, seemed to cover every interest and issue of his exalted social class. Yet he was also an operator in high finance and world affairs who, by one researcher’s account, had ties to U.S. secret services. Mr. Train founded and ran a leading financial firm devoted to preserving the money of rich families, and he worked to support the mujahedeen in their fight against the Soviet Union in the 1980s. The Guardian reported that Train, Smith had $375 million under management in 1984. In 1986, Fortune magazine wrote that Mr. Train’s firm “claims to be the largest in New York serving rich families.” Mr. Train’s books on investing were praised as riveting in The New York Times and “classic” in The Wall Street Journal. Among them were several about successful financiers, whom he referred to as “money masters,” and their techniques. He treated his political interests less jokingly. A committed cold warrior, he wrote for The Wall Street Journal about military affairs. He became concerned that the conspiracy-monger Lyndon LaRouche was a “possible Soviet agent.” (Lyndon began in far-left politics but in the 1970s moved to the far right and antisemitism.)
xxx/ellauri281.html on line 726: A yet murkier side of Mr. Train’s political engagement was documented in Joel Whitney’s 2016 book, “Finks: How the C.I.A. Tricked the World’s Best Writers,” a history of connections between Paris Review founders and intelligence agencies. Drawing on a collection of Mr. Train’s papers at Seton Hall University and two interviews with him, Mr. Whitney wrote that in the 1980s Mr. Train used a “shell nonprofit to foster schemes” furthering U.S. “intelligence and propaganda missions” in Afghanistan. Mr. Train ran an organization, the Afghanistan Relief Committee, which presented itself as largely devoted to helping refugees and offering other forms of humanitarian aid, but a study by the left-leaning Institute for Policy Studies found that its budget was spent largely on “media campaigns.” Vanhuxena John Train koitti lukea hankkimiaan afgaanimattoja.
xxx/ellauri281.html on line 730: On the subject of oligarchy and the treasure storehouses which oligarchs build for themselves, Alexei Navalny´s video reveals that he’s following a U.S. and NATO script, google translated into Russian. Navalny is of Russian and Ukrainian descent. His father is from Zalissia, a former village near the Belarus border that was relocated due to the Chernobyl disaster in Ivankiv Raion, Kyiv Oblast, Ukraine. Navalny grew up in Obninsk, about 100 kilometres (62 mi) southwest of Moscow, but spent his childhood summers with his grandmother in Ukraine, acquiring proficiency in the Ukrainian language.
xxx/ellauri281.html on line 732: Navalny’s idea is that Putin is the single mastermind of Russian rule and that he dictates to the oligarchs the tribute they should pay–in treasure for him to accumulate and display for himself, his friends and girlfriends in private. This is an Anglo-American cartoon about how oligarchy works everywhere, including the UK and the U.S.–in Russia in particular.
xxx/ellauri281.html on line 737: Democracy leads to oligarchy, Michels wrote, and necessarily contains an oligarchical nucleus. It is indisputable that the oligarchical and bureaucratic tendency of party organization is a matter of technical and practical necessity. It is the inevitable product of the very principle of organization. The formation of oligarchies within the various forms of democracy is the outcome of organic necessity, and consequently affects every organization.
xxx/ellauri281.html on line 739: For his evidence, Michels focused on the politics of the democratic and socialist parties in Europe, including the British; and on the administrative bureaucracies of those states. He ignored commercial corporations except for those in the U.S.; there he observed “the existence of an aristocracy of millionaires, railway kings, oil kings, cattle kings, etc., is now indisputable.” For Michels, aristocracy was synonymous with oligarchy.
xxx/ellauri281.html on line 743: Palkinnon perustivat vuonna 2013 Euroopan neuvoston parlamentaarinen yleiskokous, Václav Havelin kirjasto, IBM Oy: n kirjahylly ja Charta 77 -säätiö, ja se myönnetään Tšekkoslovakian ja Tšekin tasavallan entisen presidentin Václav Havelin muistoksi. Se korvaa Euroopan neuvoston parlamentaarisen yleiskokouksen ihmisoikeuspalkinnon, joka perustettiin vuonna 2009 ja jaetaan joka toinen vuosi, jonka hankaluutena olivat parlamentin toisinajattelijat. Palkinto on yksi monista Euroopan neuvoston eri toimielinten myöntämistä palkinnoista , eikä sitä pidä sekoittaa Václav Havelin luovan erimielisyyden palkintoon, johon sillä ei ole yhteyttä. Václav Havel Prize for Creative Dissent on New Yorkissa toimivan Human Rights Foundationin (HRF) vuonna 2012 perustama palkinto. HRF:n presidentin Thor Halvorssenin mukaan palkinto myönnetään henkilöille, "jotka harjoittavat luovaa erimielisyyttä, osoittavat rohkeutta ja luovuutta haastaakseen epäoikeudenmukaisuuden ja elävät totuudessa". Joulukuussa 2011 kuolleen tšekkiläisen toisinajattelevan näytelmäkirjailijan ja poliitikon Václav Havelin kunniaksi nimetty palkinto perustettiin hänen lesken Dagmar Havlovan avulla. Googlen perustaja Sergei Brin ja PayPalin perustaja Peter Thiel myönsivät osan palkinnon rahoituksesta. Palkinnon saajissa on monenlaisia länkkärimielisiä koomikkoja ja ja pellejä.
xxx/ellauri281.html on line 776: Hän sanoi, että hän ei vaikene Ukrainan sodasta ja tekisi jatkossakin "kaikkeni tämän sodan päättymiseksi Venäjän tappioon. Ongelma on, että koko Venäjä on organisoidun propagandan informaatiokuplassa", hän sanoi. "Ei ole riippumatonta mediaa. Saadaksesi tarkkoja tietoja, tarvitset VPN:n matkapuhelimeesi, ja se on ainoa tapa saada länsimaista tietoa. Mutta se on kallista."
xxx/ellauri281.html on line 783: for-hearing-in-moscow-1-6007578-1659114073072.jpg" />
xxx/ellauri281.html on line 820: Suomen Kike Elomaa voitti naisten kehonrakennuksen maailmanmestaruuden Kaliforniassa Yhdysvalloissa.
xxx/ellauri286.html on line 95: Kirjailija Sofi Oksanen kertoo informaatiosodasta ja neuvostotyylisestä painostuksesta. Puhdistuksen ja muiden menestyskirjojensa jälkeen Oksanen joutui kokemaan omakohtaisesti, miten Moskova käyttää sananvapautta aseenaan. Lännen Median lehdet julkaisevat Sofi Oksasen puheenvuoron kirjailijan luvalla, ainoina Suomessa! (Kukaan muu ei tätä lehmänläjää huolinut.)
xxx/ellauri286.html on line 193: Vapaampi ilmapiiri eli sade mahdollisti sen, että löysin kielen Viron lähihistorialle. Ensin aihe livahti romaanikäsikirjoitukseeni metaforien ja symbolien muodossa, toisin sanoen juuri rivien välien kautta, joilla olin tottunut käsittelemään asiaa, ja vähitellen niiden avulla löysin kielen, jolla kirjoittaa aiheesta suoraan russofobista vihapuhetta. 2000-luvun alku oli siihen sopiva hetki, 9/11 jälkeen Bushin aikoihin ei tarvinnut vihapuhetta paljon hävetä.
xxx/ellauri286.html on line 210: Se oli myös ensimmäinen kansallinen kriisi, jossa Venäjä käytti näkyvästi myöhemmin Ukrainassa ja Krimin valtauksessa käyttämiään informaatiosodan keinoja.
xxx/ellauri286.html on line 211: Kun puhun nyt informaatiosodasta, tarkoitan informaatiosotaa siinä mielessä kuin se määritellään venäläisen sodankäyntiopin mukaan, jolloin se merkitsee vaikuttamista massojen tietoisuuteen osana kilpailua, jota erilaiset sivilisaatiot käyvät keskenään voittaakseen hallintaansa maailman informaatiotilan.
xxx/ellauri286.html on line 221: Suht tuntemattoman venäläisen runoilijan Lev Rubinsteinin mukaan propaganda, yksi informaatiosodan väline, tarkoittaa merkityksen romahdusta. Propaganda saastuttaa sanan niin, että se menettää merkityksensä. Esimerkiksi käy vaikkapa sana tasa-arvo. Neuvostopropagandan mukaan kaikki olivat tasa-arvoisia keskenään ja Neuvostoliitto kansojen tasa-arvoisen ystävyyden kehto. Se ei ollut totta, ja siksi esimerkiksi sukupuolten välisestä tasa-arvosta keskustelu siinä mielessä kuin pohjoismaissa tasa-arvo ymmärretään, on hankalaa Itä-Euroopan maissa, jos käyttää sanaa tasa-arvo, sillä sanalla on ikävä kaiku.
xxx/ellauri286.html on line 225: Aivan kuten neuvostoaikana, myös nyt Venäjän informaatio-operaatioita luodaan kokonaisvaltaisesti ja ne kuuluvat kaikkiin Venäjän toiminnan aloihin. Operaatioita ovat toteuttamassa niin diplomaatit, poliitikot, virkamiehet, poliittiset aktiivit, eri alojen asiantuntijat ja taiteilijat, tupeetukkaiset kirjailijat, toimittajat, kustantajat, tulkit, viestintä-alan ammattilaiset kuin it-osaajatkin – kaikki jotka toimivat tiedon, kielen, mielen, mielikuvien ja niiden luomisen saralla. Siellä missä käytetään kieltä, käytetään siis myös informaatiosodan välineitä ja se määrää toiminnan luonnetta.
xxx/ellauri286.html on line 230: Samaan aikaan Venäjällä keskityttiin täysin vastakkaisiin toimiin: institutionalisoimaan informaatiosotaa, tieteenalaa, jonka yhtenä osa-alueena on menneisyyden fabrikoiminen niin, että se tukee Venäjän valtapolitiikkaa. Big fat hairy difference.
xxx/ellauri286.html on line 235: Suomessa Venäjän informaatio-operaatioiden aktivoituminen näkyi esimerkiksi siinä, että Puhdistuksen ilmestymisen johdosta Venäjä julisti hätätilan ja alkoi aktivoida länsimaihin sijoittamiaan soluja näkyvällä tavalla.
xxx/ellauri286.html on line 262: Näkyvän häirinnän lisäksi käytössä on myös disinformaation jakaminen ja siihen käy välineeksi vaikkapa harmittomalta kuulostava kirjakritiikki. En pysty seuraamaan kirjojeni vastaanottoa kaikissa maissa, mutta jotkut tapaukset ovat sattuneet silmään. Esimerkiksi Iso-Britanniassa ilmestyvässä Morning Star -lehdessä julkaistiin “kritiikki” Puhdistuksesta vuonna 2012 ja se ilmestyi myös lehden verkkoversiossa. Sinänsä positiviisessa tekstissä virolaisten kyyditykset olivatkin vaihtuneet venäläis- ja kommunistivainoihin. Ihan väärin päin siis meni! Nehän vainot oli 50v aiemmin, niin ja nyt tietysti taas uudestaan esim Ukrainassa. Muttei sillä välillä! Silloin vainottiin meikäläisiä.
xxx/ellauri286.html on line 264: Kukaan Puhdistus-näytelmän tai -romaanin lukenut ei voi käsittää asioita näin väärin. Onhan se paska kirja monessa suhteessa, mutta sen russofobiasta ei voi erehtyä. Kritiikki sisälsi selvää disinformaatiota, joka toisti samaa Moskovan perusviestiä: venäläiset joutuvat keskitysleireille virolaisten toimesta ja venäläisiä vainotaan. Viron suurlähetystö huomautti lehdelle kritiikki-imitaation sisältämistä virheistä eikä tekstiä enää löydy verkosta.
xxx/ellauri286.html on line 270: Myös muiden maiden toimittajat voivat lainata tekstiä ja mikäli he eivät tarkista vaikkapa tekstissä mainittuja muka- sitaatteja kirjasta, he jakavat eteenpäin valheellista ja vääristynyttä tietoa. Esim monessa lehdessä on väitetty että kirjani oivat aivan paskoja. Se on disinformaatiota, sillä oikeasti ne ovat erinomaisia!
xxx/ellauri286.html on line 287: Viron kieleen informaatiosodankäyntiin liittyvä moderni sanasto oli rantautunut jo aikaisemmin, mutta vasta Ukrainan sodan myötä niin kävi myös Suomessa ja vuonna 2014 myös oikeistoisänmaallinen valtiojohtomme (pieninyrkkinen Sale-knääpiö) vahvisti julkisesti Suomen joutuneen osaksi Venäjän informaatiosotaa.
xxx/ellauri286.html on line 311: Yhteistä menneeseen on se, että venäjänkielisen median lisäksi Venäjä pyrkii vaikuttamaan myös muilla kielialueilla. Venäjän informaatio-operaatioiden kruununjalokiveksi voi kuvailla RT:tä, vuonna 2005 perustettua englanninkielistä tv-kanavaa, joka ennen tunnettiin Russian Todayna ja joka lanseeraa jatkuvasti uusia kanavia uusille kielialueilla.
xxx/ellauri286.html on line 339: Hänestä levitettiin Venäjän medioissa ja Twitterissä disinformaatiota, jonka mukaan hän työskentelee Yhdysvaltojen ja Viron turvallisuuspalveluille, kerää laitonta Putinin kannattajien henkilörekisteriä ja on tunnettu russofobi sekä narkomaani. Aro pyrki vuonna 2016 keräämään joukkorahoitusts 50 000 Yhdysvaltain dollaria kirjahankkeelle,
xxx/ellauri286.html on line 340: jonka aihe on Vladimir Putinin hallinnon informaatiosodankäynti ja nimi Vladimir
xxx/ellauri286.html on line 384: The Guardian vielä kirjoitti: "Molemmat romaanit yrittävät edustaa monitahoista todellisuutta, ja joskus on sietämätöntä intensiteettiä, kun metaforat versovat ja vääntelevät. niissä on selkeästi venäläinen sävy, Neitsythiiren hengästyminen muuttuu valossa ja pimeässä mitatummaksi loistoksi; Shishkinin tehtävän kiireellisyyttä ei himmennetä. Tšehov välitti inhimillisyyttään - ettei tekstissäsi voi olla täysin negatiivisia hahmoja. Ja Tolstoilta opin, että ei pelätä olla naiivi.
xxx/ellauri286.html on line 580: Zanarini et ai. tunnisti neljä tälle sairaudelle tyypillistä dysforian luokkaa: äärimmäiset tunteet, tuhoisuus tai itsetuhoisuus, ryssien uhriksi joutumisen tunteet, kansallisen identiteetin puuttumisen tai pirstoutumisen tunne. Näissä luokissa BPD-diagnoosi liittyy vahvasti kolmen tietyn tilan yhdistelmään: tunne petetyksi tulosta, hallitsemattomuuden tunne ja "tunne, että satuttaisin venäläisiä".
xxx/ellauri287.html on line 154: Mixikähän Paul ja Silas on Bible fun for kids kuvissa noin roistomaisia? Nehän on tosiaan kuin Clint Eastwood ja Lee van Cleef. Lihava Eli Wallach oli puolanjuutalaista huonetta ja sukua. Muut 2 ovat aito länkkäreitä ja ilkeämpiä.
xxx/ellauri287.html on line 173: No nyt alkoi Lyyti kirjoittaa... Kiitos oli hyvät löylytyxet! Bible fun for kids. xxx/ellauri287.html on line 218: Διαπονέομαι, "olla ärsyyntynyt" kuuluu semanttiseen alueeseen moraaliset ja eettiset ominaisuudet ja niihin liittyvä käyttäytyminen, alialue viha, suuttunut (Louw & Nida, 763). ESV, NASB ja NIV kääntävät kaikki sanan διαπονηθεὶς "särmättynä", kun taas HCSB kääntää sen "pahantuneeksi". Alue sallii kuitenkin laajemman tunnereaktion. Kun otetaan huomioon verkkotunnus- ja aliverkkotunnus luokittelu, on tärkeää huomata, että tämä tunne ei todennäköisesti ollut suunnattu tytölle itselleen. Tämä kohta on osa merkittyjä "me"-kohtia, mikä (kuten edellä on todettu) osoittaa, että lääkäri oli paikalla tällä hetkellä. Tarinan luonnollinen kulku osoittaa, että tytön hyväksikäyttö oli ainakin tälle ryhmälle tietoista, joka saattoi johtua hiänen jatkuvasta läsnäolostaan. Se, että διαπονέομαι sallii suuttumuksen, on hyödyllistä, koska suuttumus määritellään "vihaksi tai ärsytykseksi, jonka aiheuttaa epäreilu kohtelu". Oxford English Dictionary, 3. painos, sv “Indignation”.
xxx/ellauri287.html on line 337: Most angels in the Bibble have the appearance and form of a man. Many of them have wings, but not all. Some are larger than life. Others have multiple faces that appear like a man from one angle, and a lion, ox, or eagle from another angle. Some angels are bright, shining, and fiery, while others look like ordinary humans. Some angels are invisible, yet their presence is felt, and their voice is heard.
xxx/ellauri287.html on line 381:
Nicknames: Messenger, Watcher, Supervisor for God, War game host, Son of the mighty, Son of God, Chariot.
xxx/ellauri287.html on line 418: Toisaalta Helmut on tässä asiassa epäluotettava todistaja sillä hänen on syytetty sexuaalisesti harassoineen Elaine Bagelsia. Elaine Pagels (pronounced Paygulls) , née Hiesey (pronounced Haisi), February 13, 1943), is an American historian of religion. She is the Harrington Spear Paine Professor of Religion at Princeton University. After briefly studying dance at Martha Graham's studio, she began studying for a PhD in religion at Harvard University as a student of Helmut Koester.
xxx/ellauri287.html on line 435: Tästä hyvästä jouduttuaan Oxfordin klassisen taiteen ja arkkitehtuurin professorin viralta hänet nimitettiin ihmiskunnan Regius-professoriksi (latinalainen professuuri) Aberdeenissa, lyötiin köyhäxi ritariksi vuonna 1906 kunnianosoituksena stipendimaailmalle. Ramsay sai myös kolme kunniastipendiä Oxfordin korkeakouluista, yhdeksän kunniatohtorin arvoa brittiläisistä, mannermaisista ja pohjoisamerikkalaisista yliopistoista ja hänestä tuli lähes kaikkien arkeologiaa ja historiaa harjoittavien yhdistysten kunniajäsen. Hän oli yksi British Academyn alkuperäisistä jäsenistä ja hänelle myönnettiin paavi Leo XIII: n kultamitali vuonna 1893 ja Royal Geographical Societyn viktoriaaninen mitali vuonna 1906. Milli-Mollin setä antoi hänelle vielä viisipennisen ja täti namuja ja rusetin.
xxx/ellauri287.html on line 558: John Whiting vaimonsa Gracen ja pojan Spaffordin kanssa n. 1910. John Whiting Transjordanin Emir Abdullahin kanssa. John Whiting Emir Abdullahin kanssa Transjordanista, Amman, 1921.
xxx/ellauri287.html on line 562: John D. Whiting (1882-1951) oli American Colonyn, amerikkalaisten, ruotsalaisten ja muiden Jerusalemissa sijaitsevan kristillisen yhteisön, merkittävä jäsen. Syntynyt vuonna 1882, vuosi sen jälkeen, kun hänen vanhempansa John C. ja Mary Whiting muuttivat Jerusalemiin muiden siirtokunnan jäsenten kanssa, Whiting eli suurimman osan elämästään kaupungissa. Vuonna 1909 hän meni naimisiin Grace Spaffordin (1881-1964) kanssa, joka oli siirtokunnan perustajien Horation ja Anna Spaffordin tytär. Whitings kasvatti kolme lasta; pojat Spafford, David ja Edmund Wilson. Tytär Grace kuoli lapsena vuonna 1915.
xxx/ellauri287.html on line 603: Paikoillaan pysyvä rotu teki lopun räjähtävästä talouskasvusta joka perustui ryöstelyyn ja ryöstöviljelyyn. Pysähtyminen jatkui kunnes "löytöretket" löysi vitusti lisää ryösteltävää. Nyt on pää tullut vetävän käteen taas, eikä pallolla ole enää löydettävää. Eikun "boldly go where no one has been before", ammutaan Tesla maata kiertävälle radalle.
xxx/ellauri287.html on line 632: Bibliografia: Bost-Pouderon, C. 2000. "Le ronflement des Tarsiens: l'interprétation du Discours XXXIII de Dion de Pruse." REG 113: 636-51.—. 2003. "Dion de Pruse et la physiognomonie dans le Discours XXXIII." REA 105.1: 157-74.—. 2006. Dion Chrysostome: Trois discours aux villes (Or. 33-35). 2 osaa Salerno: Helios.—. 2009. "Entre predication morale, parénèse et politique: les Discours 31-34 de Dion Chrysostome (ou: la subversion des genres)." Julkaisussa Danielle van Mal-Maeder et ai., toim. Jeux de voix: enonciation, intertextualité et intencionalité dans la littérature antiikki. Bern: Peter Lang. 225-56.Desideri, P. 1978. Dione di Prusa: un intellettuale greco nell'impero romano. Messina: d'Anna. Gleason, Maud. 1995. Making Men: Sophistis and Self-Presentation in Ancient Rome. Princeton: Princeton University Press. Gangloff, Anne. 2006. Dion Chrysostome et les mythes: Hellénisme, communication et philosophie politique. Grenoble: Millon. Houser, J. Samuel. 1998. "Eros" ja "Aphrodisia" Dio Chrysostomin teoksissa. Classical Antiquity 17.2: 235-58. Jones, CP 1978. Dio Chrysostomosin roomalainen maailma. Cambridge, MA: Harvard University Press. Millar, F. 1968. "Local Cultures in the Room Empire: Libyan, Punic and Latin in Roman Africa." JRS 58: 126-34.Mras, K. 1949. "Die προλαλία bei den griechischen Schriftstellern." Wiener Studien 64: 71-81. Swain, Simon. 1996. Hellenismi ja valtakunta: kieli, klassismi ja valta kreikkalaisessa maailmassa, 50-250 jKr. Oxford: Oxford University Press.—. 2007. "Polemonin fysiognomia". Julkaisussa Simon Swain, toim. Kasvojen näkeminen, sielun näkeminen: Polemonin fysiognomia klassisesta antiikista keskiaikaiseen islamiin. Oxford: Oxford University Press. 125-202. Harvard University Press. Millar, F. 1968. "Paikalliset kulttuurit Rooman valtakunnassa: Libyan, Punic ja Latin in Roman Africa." JRS 58: 126-34.Mras, K. 1949.
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xxx/ellauri289.html on line 104: Ryhmä syntyi raamatunopiskelijaliikkeestä, jonka 1870-luvun lopulla perusti Charles Taze Russell, joka myös perusti Siionin Vartiotorni Boozing Societyn vuonna 1881 järjestämään ja painamaan liikkeen sieviä käännynnäisiä. Russellin kuoleman jälkeinen johtajuuskiista johti useiden ryhmien irtautumiseen, mutta Joseph Franklin Rutherford säilytti osake-enemmistön hallinnan Vartiotorni-seurassa ja sen kiinteistöissä. Rutherford teki merkittäviä organisatorisia ja opillisia muutoksia, mukaan lukien nimen Jehovan todistajat ottaminen käyttöön vuonna 1931 erottaakseen heidät muista raamatuntutkijoiden ryhmistä ja symboloidaxeen katkeamista Russellin perinnöstä.
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xxx/ellauri289.html on line 117: JW patriarkat Russell, Rutherford ja Knorr ryhmäkuvassa.
xxx/ellauri289.html on line 136: Tammikuussa 1917 Vartiotorni-seuran lainopillinen edustaja Joseph Franklin Rutherford valittiin sen seuraavaksi presidentiksi. Hänen valintansa kiistettiin, ja hallituksen jäsenet syyttivät häntä itsevaltaisesta ja salakähmäisestä toiminnasta. Jakauma hänen kannattajiensa ja vastustajiensa välillä sai aikaan suuren jäsenmäärän vaihtuvuuden seuraavan vuosikymmenen aikana. Kesäkuussa 1917 hän julkaisi The Finished Mystery -kirjan seitsemäntenä osana Russell's Studies in the Scriptures -sarjasta. Russellin postuumiteoksena julkaistu kirja oli kokoelma hänen korjauxistaan Hesekielin ja Johnin Ilmestyskirjaan ym. Raamatun kirjoihin plus lukuisia ennen julkaisemattomia kirjoja. Se kritisoi voimakkaasti katolista ja protestanttista papistoa ja kristittyjen osallistumista suureen sotaan. Tämän seurauksena Vartiotorni-seuran johtajat vangittiin kapinasta vakoilulain nojalla vuonna 1918, ja jäsenet joutuivat henkisen väkivallan kohteeksi.
xxx/ellauri289.html on line 138: Vahingosta viisastuneena Rutherford keskitti Vartiotorni-seuran organisaation hallinnan izelleen. Vuonna 1919 hän otti käyttöön "suuren johtajan" nimityxen ja solutti agentteja jokaiseen seurakuntaan, ja vuotta myöhemmin kaikkia jäseniä kehotettiin tarkkailemaan naapureitaan ja raportoimaan väärinkäytöxistä Brooklynin päämajaan. Kansainvälisessä konventissa, joka pidettiin Cedar Pointissa Ohiossa syyskuussa 1922, oville saarnaamiseen kiinnitettiin uusi painopiste. Rutherfordin 25 presidenttivuotiskautena otettiin säännöllisesti käyttöön merkittäviä lisämuutoksia ja parannuxia oppiin mukaan lukien vuoden 1920 ilmoitus, jonka mukaan heprealaiset patriarkat (kuten Abraham ja Iisak ) nostettaisiin kuolleista vuonna 1925, mikä merkitsisi Kristukselle uuden elämän alkua. Tuhatvuotinen maallinen valtakunta starttaisi tuolla päivämäärällä. Eikun taas peltikatoille jännäämään.
xxx/ellauri289.html on line 140: No höh. Mitäs, paloportaita alas ja takas taskulaskimelle. Vuoden 1925 toteutumattomasta ennusteesta eli Jehovan ennakoimattomasta aikataulumuutoxesta johtuvan pettymyksen vuoksi Rutherfordin toimikauden ensimmäisellä puoliskolla tapahtui kymmeniä tuhansia loikkauksia Neuvostoliittoon, mikä johti siellä useiden Vartiotorni-seurasta riippumattomien raamattuopiskelijajärjestöjen muodostumiseen, joista suurin osa on edelleen olemassa, joskin kirpunkokoisina. Vuoden 1919 puoliväliin mennessä peräti joka seitsemäs Russellin aikaisista raamattuopiskelijoista oli lopettanut opinnot Seurassa ja jopa kolme neljäsosaa 1920-luvun loppuun mennessä.
xxx/ellauri289.html on line 142: Nyt olivat hyvät keinot tarpeen. Ja niitä pesi! 26. heinäkuuta 1931 konventissa Columbuksessa Ohiossa Rutherford esitteli uuden nimen – Jehovan todistajat – Jesajan 43:10:n perusteella : "Te olette minun todistajiani, sanoo Herra, ja palvelijani, jonka olen valinnut. voitte tuntea ja uskoa minua ja ymmärtää, että minä olen se: ennen minua ei Jumalaa ole luotu, eikä minun jälkeeni ole oleva." (King James Version, KJV) - joka hyväksyttiin päätöksellä. Nimi valittiin erottamaan hänen raamatunopiskelijaryhmänsä muista riippumattoryhmistä, jotka olivat katkaisseet siteet Seuraan, sekä symboloimaan uusien näkemysten herättämistä ja uusien evankelioimismenetelmien edistämistä. Vuonna 1932 Rutherford poisti paikallisesti valittujen vanhinten järjestelmän ja otti vuonna 1938 käyttöön niin sanotun "teokraattisen" (kirjaimellisesti Jumalan tai hänen maallisen edustajansa hallitseman) organisaatiojärjestelmän, jonka mukaan nimitykset seurakunnissa maailmanlaajuisesti tehtiin Brooklynin päämajasta. Ideat saatiin paljolti Stalinin johtamasta Neuvostoliitosta.
xxx/ellauri289.html on line 144: Vuonna 1932 kexittiin se loistoajatus, että 144 000 hengen "pieni lauma" ei olisi ainoa apinaporukka, joka selviytyisi Harmageddonista. Rutherford selitti, että sen 144 000 "voidellun" lisäksi, jotka nousevat kuolleista – tai siirrettäisiin kuollessa – asumaan taivaassa hallitsemaan maata Kristuksen kanssa, erillinen liitännäisjäsenluokka, "laahus", asuisi palautetussa paratiisissa maan päällä ja saisi käyttöönsä upouudet ruohonleikkurit. Vuodesta 1935 lähtien liikkeen uusia käännynnäisiä pidettiin osana tätä luokkaa, sillä 144K businessluokan paikkaa oli jo täytetty. 1930-luvun puoliväliin mennessä Kristuksen läsnäolon alkamisajankohta (kreikaksi: parousía ), hänen valtaistuimelleen nouseminen kuninkaaksi ja "viimeisten päivien" alkaminen siirrettiin kumpikin vuoteen 1914. Tosin paluulento olisi tapahtunut kulisseissa näyttämön takana kuin ehtoollinen ortodoksisessa kirkossa.
xxx/ellauri289.html on line 222: Rutherford kutsui ja viljeli vastustusta julkisuustarkoituksiin pyrkiäkseen houkuttelemaan syrjäytyneitä yhteiskunnan jäseniä ja vakuuttamaan jäsenet siitä, että ulkopuolinen vaino oli todiste heidän taistelunsa totuudesta palvella Jumalaa. Vähän sellaista Paavalimaista taktiikkaa.
xxx/ellauri289.html on line 295: forever.com/en/wp-content/uploads/2020/03/pict_doll_Akira-Torso_2.jpg" width="40%" />
xxx/ellauri289.html on line 299: A sex doll generally refers to a full-size sex doll, but they can also consist of just a head with a torso otherwise known as a sex doll torso. The best sex dolls are made with medical-grade TPE or silicone so that the dolls are completely safe and highly durable for long-lasting use. xxx/ellauri291.html on line 51: Goodwin kuoli Cathedral Cityssä Kaliforniassa 25. helmikuuta 2022 79-vuotiaana. Siinä on vähän sekä nuoren Pirkon että Pollyannan tunnelmaa.
xxx/ellauri291.html on line 105: Hänen ensimmäinen tärkeä roolinsa oli 17-vuotiaana Ralphiena amatöörituotannossa Clifford Odetsin Herätkää ja laula!, hänen kaltaisen matriarkaalisen juutalaisen perheen kamppailuista suuren laman aikana. Hän sanoi: "Tämän teini-ikäisen lapsen pelaaminen tässä juutalaisessa perheessä, joka oli niin paljon kuin minun, oli hämmästyttävää... Sama dynamiikka, samat jännitteet kotitaloudessa."
xxx/ellauri291.html on line 121: Syyskuussa 1989 Floridan Tallahasseessa perheen yhdistämisessä tapahtuneen aivohalvauksen jälkeen Roddenberryn terveys heikkeni entisestään, mikä johti lopulta hänen käyttämään pyörätuolia. Hänen oikea kätensä halvaantui toisen aivohalvauksen jälkeen lokakuun alussa 1991, mikä aiheutti hänelle jatkuvaa kipua, kun lihakset alkoivat surkastua. Rullatuoli ei pysynyt enää suunnassa. Se aiheutti myös ongelmia hänen oikean silmänsä näkössä, ja hän koki kommunikoinnin kokonaisilla lauseilla vaikeaksi. Klo 14.00, 24. lokakuuta, hän osallistui tapaamiseen lääkärinsä, tohtori Ronald Richin, kanssa Santa Monicassa, Kaliforniassa. Hän saapui rakennukseen henkilökuntansa kanssa ja alkoi matkustaa hissillä yhdeksänteen kerrokseen. Kun he saavuttivat viidenteen kerrokseen, hän alkoi saada vaikeuksia hengittää ja hänet ajettiin lääkärin vastaanotolle, jossa hänet asetettiin makuuasentoon ja sairaanhoitajalle annettiin happea. Barrett lähetettiin hakemaan. Saapuessaan hiän piti Roddenberryn nahatonta päätä sylissä ja rohkaisi tätä hengittämään. Hän sai sydänpysähdyksen ja kuoli lääkärin vastaanotolla pian sen jälkeen. Elvytystä yritettiin tuloksetta, ja ensihoitajat saapuivat viemään hänet tien toiselle puolelle Santa Monican lääketieteelliseen keskukseen, jossa hänet juhlallisesti julistettiin kuolleeksi. Hän oli 70-vuotias. Lagosin pakarapäät elivät paljon vanhemmixi vaikkakin vain maanalaisessa kopissa.
xxx/ellauri291.html on line 229: Howe oli julkaissut esseitä Goethesta, Schilleristä ja Lamartinesta ennen avioliittoaan New York Review and Theological Review -lehdessä. Hänen ensimmäinen runokokoelmansa Passion-Flowers julkaistiin anonyymisti vuonna 1853. Kirja kokosi henkilökohtaisia runoja ja kirjoitettiin hänen aviomiehensä tietämättä, joka toimi silloin Free Soil -sanomalehden The Commonwealth -julkaisussa. Hänen toinen anonyymi kokoelmansa, Words for the Hour, ilmestyi vuonna 1857. Hän jatkoi näytelmien kirjoittamista, kuten esim.Leonora, Maailman oma ja Hippolytus. Kaikki nämä teokset ovat viittauksia hänen tylsistävään avioliittoonsa 18v vanhemman impotentin kanssa.
xxx/ellauri291.html on line 369: Kaikki on ollut heidän syytä, ihan kaikki! Brexit, kasvihuoneilmiö, Vietnamin sota, Filistean invaasio, Irakin ja Iranin nuijiminen takaisin kivikaudelle, kolonialismi, Amerikan aselait, kapitalismin kasautuminen ja kurjistuminen, volttikuskit, sähköpotkulaudat, Trump, kaikki! Tämä itseään soittava disinformaation ja propagandan piano on poliittista sodankäyntiä. Se on vain osa autoritaaristen hallintojen palettia. Meillä länkkäreillä on sentään oivempi ase, tää talouspakote.
xxx/ellauri291.html on line 450: Disinformaation tarkoitus on horjuttaa ja jakaa rivejämme. Meidän on alettava purkaa niitä kognitiivisia ja älyllisiä vaikutuksia, jotka syntyvät vastaanottajissa, meissä itsessämme. Neuvostoliiton aikana niin kutsuttu maskirovka nostettiin sotilaalliseen oppiin. Siinä on kyse kokoelmasta menetelmiä vihollisen harhaanjohtamiseksi, mukaan lukien informaatiosodan avulla. On tärkeää olla kiinnittymättä siihen, mitä Venäjä sanoo, vaan siihen, mitä Suomen hallitus ja omistava luokka todella tekee.
xxx/ellauri291.html on line 467: Tämä eroaa länsimaisista pettämistä koskevista opeista ja informaatiosodan doktriineista siinä, että se korostaa pragmaattisia näkökohtia, kun länsimaiset korostavat semanttisia. The Moscow Timesin artikkelissa selitettiin: "Mаскировкаlla on kuitenkin laajempi sotilaallinen merkitys: strateginen, operatiivinen, fyysinen ja taktinen petos. Ilmeisesti Yhdysvaltain armeijan terminologiassa tätä kutsutaan joko CC&D:ksi (naamiointi, salailu ja petos) tai viime aikoina D&D (kielto ja huijaus). Se on koko shebang [räjähdys] – hiihtomaskeissa tai univormuissa olevista miehistä, joilla ei ole merkkiä, salaisiin toimiin, piilotettuihin aseiden siirtoihin ja – no, sisällissodan aloittamiseen, mutta teeskentelyyn, ettet ole tehnyt mitään sellaista."
xxx/ellauri292.html on line 43: Some biblical scholars maintain that the woman in Jericho who hid Joshua’s two spies was a harlot or a prostitute. But if that was the case, how did this woman, Rahab, become one of the ancestors of Jesus Christ? Wouldn’t THE Father ensure a pure lineage for His Son? Wouldn't any father?
xxx/ellauri292.html on line 45: In this historical fiction, author Diana Wallis Taylor offers a beautiful story of intrigue that explains how Rahab came to be the mother of Boaz, grandmother of Obese, and great-grandmother of Jesse, the father of King David, without peddling her arse for denars.
xxx/ellauri292.html on line 47: In Rahab, Woman of Jericho, readers discover a Rahab who is a descendent of the tribe of Ephraim, one of the ten lost tribes of Israel. Her clan left Egypt and settled in Canaan before the Hebrews were enslaved. Although they did not wander in the desert with Moses forforty years, nor did they hear the laws that the Lord gave to His people, they still worshipped the one true God, though without the fringes.
xxx/ellauri292.html on line 51: What will happen to Rahab after the lecherous king poisons her husband? How can she save her family from the invading Israelites? God parted the waters of the Jordan River for them—will He likewise provide miracles and blessings to her Ephraimite clan if they can rejoin their people? You bet He will! He will relocate them to the U.S. in corpore and make them mormons!
xxx/ellauri292.html on line 55: forhimandmyfamily.com/wp-content/uploads/2020/08/Rahab-cover.jpeg" width="30%" />
xxx/ellauri292.html on line 69: Pyhä Tekla syntyi Vähän-Aasian Ikonionissa (nyk. Konya) rikkaan Teokleos-nimisen pakanan tyttäreksi. Kahdeksantoista vuoden ikäisenä hänet kihlattiin Thamyris-nimiselle nuorelle pakanalle miehelle, joka rakasti häntä suuresti. Noihin aikoihin apostoli Paavali, joka oli tulossa Antiokiasta, viipyi Ikonionissa opettaen Jumalan sanaa päivin ja öin Onesiforoksen luona, aivan Teklan naapurustossa.
xxx/ellauri292.html on line 79: Paavali oli sillä aikaa piiloutunut Onesiforoksen luokse ja piti majaansa hänen sukuhaudassaan kaupungin ulkopuolella. Jumala auttoi Teklaa pääsemään Paavalin luokse haudalle, ja melkoisen kotvan kuluttua he lähtivät yhdessä kohti Antiokiaa.
xxx/ellauri292.html on line 111: Saint Tekla was an Ethiopian saint and monk mostly venerated as a hermit. He was the Abuna of Ethiopia who founded a major monastery in his native province of Shewa. He is significant for being the only Ethiopian saint popular both amongst Ethiopians and outside that country. Tekle Haymanot "is the only Ethiopian saint celebrated officially in foreign churches such as Rome and Egypt." His feast day is 30 August (Nehasə 24 in Ethiopian calendar), and the 24th day of every month in the Ethiopian calendar is dedicated to Tekle Haymanot.
xxx/ellauri292.html on line 113: Tekle Haymanot is frequently represented as an old man with wings on his back and only one leg visible. There are a number of explanations for this popular image. C.F. Beckingham and G.W.B. Huntingford recount one story, that the saint "having stood too long for about 34 years, one of his legs broke or cut while Satan was attempting to stop his prayers, whereupon he stood on one foot for 7 years." Paul B. Henze describes his missing leg as appearing as a "severed leg... in the lower left corner discreetly wrapped in a cloth." The traveller Thomas Pakenham learned from the Prior of Debre Damo how Tekle Haymanot received his wings:
xxx/ellauri292.html on line 115: One day he said he would go to Jerusalem to see the Garden of Gethsemane and the hill of the skull that is called Golgotha. But Shaitan (Satan) planned to stop Tekla Haymanot going on his journey to the Holy Land, and he cut the rope which led from the rock to the ground just as Tekla Haymanot started to climb down. Then God gave Tekla Haymanot six wings and he flew down to the valley below... and from that day onwards Teklahaimanot would fly back and forth to Jerusalem above the clouds like an aeroplane. No, more like a bird. Like Super Tekla.
xxx/ellauri292.html on line 125: Michelle even told Raffy that Super Tekla even forced her to use injectable contraceptives.
xxx/ellauri292.html on line 135: Super Tekla also denied that he was neglectful of his and Michelle’s baby boy, named Angelo, who was born with an anorectal malformation.
xxx/ellauri292.html on line 141: (She was the one who was not visiting the hospital. I, meanwhile, am asking everyone for help just so as to save the child because you did not care for him while he was in your womb.)
xxx/ellauri292.html on line 179: Ikonionissa ollessaan Paavali piti saarnojaan Onesiforuksen talossa (vrt. 2Tim 1:16) sarjassa aitajulistuksia, jonka Thecla, nuori jalo neitsyt, kuuli viereisen talon ikkunastaan. Hän kuunteli, ihastunut, liikahtamatta päiviä. Theclan äiti Theocleia ja hänen kihlattunsa Thamyris huolestuivat siitä, että Thecla noudattaisi Paavalin vaatimusta, että "täytyi pelätä vain yhtä Jumalaa ja elää siveydessä", mikä kuulosti pahalta, ja he muodostivat väkijoukon vetääkseen Paavalin kuvernöörin luo, joka vangitsi apostolin.
xxx/ellauri293.html on line 110: Siihen mennessä, kun Uuden testamentin käsikirjoituksiin tulee pikkukirjaimet ja korkomerkit, Junia on yksimielisesti korostettu naisnimenä. Esimerkiksi Erasmuksen vuonna 1516 tuottama Uuden testamentin kriittinen kreikkalainen teksti korosti nimeä feminiinisenä, ja tämä jatkuu jokaisessa kriittisessä kreikkalaisessa tekstissä yhtä poikkeusta lukuun ottamatta (1858 Alford-painoksessa) vuoteen 1928 asti, jolloin Novum Testamentum Graece korosti sitä mieheksi, Iουνιᾶν (niin se tekee perkele minunkin raamatussani!). Tämä aiheutti monumentaalisen muutoksen kohti maskuliinista korostusta vuoteen 1998 asti, jolloin feminiininen muoto palasi dominaxi.
xxx/ellauri293.html on line 167: Kirje koostuu 21 luvusta. Se on vapaamuotoinen teologinen kirjoitelma, joka voidaan jakaa kahteen osaan. Ensimmäinen osa (luvut 1–17) käsittelee kristinuskon opillisia kysymyksiä, ja erityisesti sitä, kuinka vanhan liiton aikaiset ilmoituxet on tulkittava uuden liittosopimuxen valossa. Se pyrkii osoittamaan, että ainoastaan kristityt ovat tulkinneet Mooseksen lain oikein (tietysti). Toinen osa (luvut 18–21) käsittelee oikeaa kristillistä vaellusta käyttäen vertauskuvana kahta tietä, valon tietä ja pimeyden tietä. Don't underestimate The Power of The dark side of The force. Tämä osa muistuttaa vastaavanlaisia kohtia Didakhessa ja Hermaan Paimenessa. Tää Didakhe on tullut ennenkin vastaan, albumeissa 216 ja 217.
xxx/ellauri293.html on line 243: Jänis kiellettiin, "koska hän pureskelee sorkkaa, mutta ei halkaise sorkkaa" (3. Moos. 11:6); mutta Barnabas on johdonmukainen antropomorfis-metaforisessa eksegeesissaan.
xxx/ellauri293.html on line 493: Huttin ensimmäinen tehtävä oli kouluttaa psykologeja kliinikoiksi, ja hän perusti luokkia Brooke Army Hospitaliin San Antoniossa, Texasissa. Siellä hän esitteli Bender-Gestalt-testin perehdytettyjen ja tilattujen psykologien luokille, joilla oli aikaisempina vuosina kokemusta koulutusklinikoista, kouluista ja mielisairaaloista. Vuonna 1945 hän julkaisi ja levitti mimeografoidun "Tentative Guide for the Administration and Interpretation of Bender-Gestalt Test" -oppaan, joka oli kolmen edellisen vuoden aikana otettu laajalti käyttöön ja käytetty Yhdysvaltain armeijassa. Huttin kouluttamat ja nyt jo kotiutetut maanikot, jotka jatkavat maanisesti psykologian harjoittamista ja opetusta siviilielämässä, tekivät Bender-Gestaltista yhden laajimmin käytetyistä psykologisista testeistä.
xxx/ellauri293.html on line 497: Myöhemmin Elizabeth M. Koppitz otti käyttöön useita Huttin ja Briskinin pisteytystekijöitä myöhemmässä työssään, The Bender-Gestalt Test for Young Children.
xxx/ellauri293.html on line 505: Bender-II:lle kehitettiin useiden pisteytysjärjestelmien empiirisen tutkimuksen perusteella. Maailmanlaajuinen pisteytysjärjestelmä liittyi tangentiaalisesti Benderin alkuperäiseen pisteytysmenetelmään ja Braniganin 1980-luvulla kehittämään järjestelmään, ja se valittiin luotettavuus- ja validiteettitutkimusten sekä sen helppokäyttöisyyden ja rakenteen selkeyden perusteella. Elizabeth Koppitz, kliininen lastenpsykologi ja koulupsykologi (joka työskenteli suurimman osan urastaan New Yorkissa), kehitti 1960-luvulla pisteytysjärjestelmän, joka oli omistettu arvioimaan lasten visuaalisten motoristen taitojen kypsymistä, pysyen uskollisena Benderin kokeen tavoitteelle, ja popularisoi sen käyttöä kouluissa. Vuosikymmenten ajan Koppitz-versio, joka tunnettiin nimellä Bender-Gestalt Test for Young Children, oli yksi eniten käytetyistä Bender-Gestaltin pisteytysjärjestelmistä Yhdysvalloissa. Koppitzin kuoltua 1980-luvun alussa menetelmän käyttö säilytti suosionsa 1990-luvun puoliväliin saakka, jolloin se poistui markkinoilta julkaisuyhtiöiden konsolidoinnin seurauksena.
xxx/ellauri293.html on line 507: Steve Mathews ja Cecil Reynolds (Kopitzin ystävä joitakin vuosia lähellä hänen elämänsä lopua) onnistuivat lopulta löytämään Bender-Gestaltin Koppitz-version julkaisuoikeudet, ja Pro-Ed Publishing Company hankki nämä oikeudet myöhemmin Austin Texasista, joka sitten antoi Cecil Reynoldsin tarkistaa Koppitz-versiota. Pro-Ed julkaisi sen Reynoldsin alaisuudessa vuonna 2007 nimellä Koppitz-2: The Koppitz Developmental Scoring System for the Bender-Gestalt Test. Osa kaikista Koppitz-2:n myyntituloista menee American Psychological Foundationille tukemaan Koppitz-stipendejä lasten kliinisen psykologian alalla.
xxx/ellauri295.html on line 106: fore_Felix.jpg" />
xxx/ellauri295.html on line 234: Seuraavan animaation sisältö on vangizevampi kuin Patin kristillisdemokraattinen paukutus. Tollaisella semaforilla kelpaa vinkata. Ei siinä miekkaa tarvita, voi Magdaleenan iloisesti yllättää tylpälläkin astalolla. Mustasta mambasta 3 viirua Puolan madonnan mustaan poskeen. Messukansa murahtaa sille aamenta niin että Patin korvat soivat. Animaatiossa hauskinta on neitosen arveleva ilme phalloxen venyttyä odottamattoman pitkäxi. Ei sitä pelota, mutta pohtii varmaan mahtuuko tuo kahvaa myöten sisälle. Kyllä mahtuu, siellä on yllättävän paljon tilaa.
xxx/ellauri295.html on line 242: Sivukaupalla aforismeja. Hyviä tai huonoja, silti pelkkiä ranskalaisia pastilleja, kuten Juha Tantulta. Sanaleikkejä. Tee kieli oudoxi. Patti on omiin sanaristikoihinsa yhtä jumiutunut kuin tämä paasaaja. Sillä vaan on likaisemmat. Kemia ei tunne likaa eikä farmaseutti säiky fläkkiä, naturalia non sunt turpia vaikka rivonnäköisesti turpoovat. Liha liikkuu vulvansuulla pilallisena. Likainen kieli voi aiheuttaa pahanhajuista hengitystä sekä monia muita ongelmia suuhun - näin putsaat kielesi tehokkaasti ja oikein. Tiesitkö, että kielen pinnalle kertyy samaa katetta kuin hampaisiin? Kielen puhdistus onkin tärkeä osa hyvää suuhygieniaa. ... Tee edestakaista liikettä 2-5 pistoa. Huuhtele häpykielen puhdistin raaputusten välissä. [Anna-lehti]
xxx/ellauri295.html on line 571: Uppgivna Arsenalspelare i samband med förlusten mot Nottingham Forest. Resultatet innebar att Manchester City tog sin tredje ligatitel på raken. Arsenal har gjort sin bästa säsong sedan jag började hålla på dem. Men det enda jag kan känna just nu är tomhet. Varför utsätter jag mig för det här? Men det vill jag inte. Jag vill hoppas. Jag vill drömma. Det är väl det som är poängen med att känna passion för ett lag? För Arsenal är – och kommer alltid att vara – min stora passion. De framkallar tårar av både glädje och sorg. Jubel och svordomar. Gåshud och eufori. Ångest och stress.
xxx/ellauri295.html on line 574: Eli Eli Lama Sabachthani? refers to the opening words of Psalm 22 in Aramaic, translated as "My God, my God, why hast thou forsaken me" in the King James Version, which was one of the Sayings of Jesus on the cross thay went viral. Borrowed to Simon and Garfunkel's beatificatory hit Blessed. Is it really likely that the locals did not recognize the line?
xxx/ellauri295.html on line 576: The Talmud (/ˈtɑːlmʊd, -məd, ˈtæl-/; Hebrew: תַּלְמוּד, romanized: Talmūḏ) is the central text of Rabbinic Judaism and the primary source of Jewish religious law (halakha) and Jewish theology. Until the advent of modernity, in nearly all Jewish communities, the Talmud was the centerpiece of Jewish cultural life and was foundational to "all Jewish thought and aspirations", serving also as "the guide for the daily life" of Jews. Talmud translates as "instruction, learning", from the Semitic root LMD, meaning "teach, study".
xxx/ellauri295.html on line 664: Jouko Tyyri ja Antti Tuuri tuppaavat aina mennä sekaisin. Tuuri on se oikeistopaska Pohjanmaalta jonka isoisä lähti lakkorikkurixi Valtoihin. Jouko Tyyri (1929-2001) oli niin mitätön aforisti ettei siitä löydy edes kuvia.
xxx/ellauri295.html on line 669: Erno Paasilinna punnitsi kerran Tyyrin kirjalliseksi painoksi jotain vähän alle 300 grammaa, eli sen mitä aforismit painavat, mutta Paasilinna taisi olla muutaman gramman väärässä.
xxx/ellauri295.html on line 674: Thomas Malcolm Muggeridge (24 March 1903 – 14 November 1990) was an English journalist and satirist. His father, H. T. Muggeridge, was a socialist politician and one of the early Labour Party Members of Parliament (for Romford, in Essex). In his twenties, Muggeridge was attracted to communism and went to live in the Soviet Union in the 1930s, and the experience turned him into an anti-communist. In the aftermath of the war, he converted to Christianity under the influence of Hugh Kingsmill and helped to bring Mother Teresa to popular attention in the West. He was also a critic of the sexual revolution and of drug use. Muggeridge´s politics changed from an independent socialist point of view to a conservative religious stance. Muggeridge senior pyöri todnäk haudassa kuin hyrrä.
xxx/ellauri295.html on line 676: Increasingly disillusioned by his close observation of communism in practice, Muggeridge decided to investigate reports of the famine in Ukraine by travelling there and to the Caucasus without first obtaining the permission of the Soviet authorities. His accounts helped to confirm the extent of a forced famine, which was politically unmotivated at the time. Muggeridge sacked The Pooh illustrator Shepard from Punch. Pooh was not Christopher Robin's Teddy but his own son's bear Growler. Eventually Shepard came to resent "that silly old bear" as he felt that the Pooh illustrations overshadowed his other work.
xxx/ellauri295.html on line 682: In 1982, at 79, Muggeridge was received into the Catholic Church after he had rejected Anglicanism, like his wife, Kitty. This was largely under the influence of Mother Teresa about whom he had written a book, Something Beautiful for God, setting out and interpreting her life.
xxx/ellauri296.html on line 123: The Achaeans were a proto-Greek component of the Sea Peoples from Crete, and the Cretans were allied for centuries with the Pelishtim, to the point where “Creti and Pleti” was a common phrase for King David’s bodyguard. The Pelishtim (pelasgit?) are commonly referred to as “uncircumcised” in the Bible. At least one archaeologist has no problem with calling the Pelishtim “Greeks.”
xxx/ellauri296.html on line 229: Rehoboam (/ˌriːəˈboʊ.əm/; Hebrew: רְחַבְעָם, Rəḥaḇʿām; Greek: Ροβοάμ, Rovoam; Latin: Robocop, transl. "an enlarged penis") was, according to the Hebrew Bible, the first monarch of the Kingdom of Judah after the split of the united Kingdom of Israel. He was a son of and the successor to Solomon and a grandson of David. In the account of I Kings and II Chronicles, Rehoboam saw his ruler limited to only the Kingdom of Judah in the south following a rebellion by the ten northern tribes of Israel in 932/931 BCE, which led to the formation of the independent Kingdom of Israel under the rule of Jeroboam in the north..
xxx/ellauri296.html on line 236: for_the_Idol_-_WGA08049_%28cropped%29.jpg" />
xxx/ellauri296.html on line 280: No tähän asti pääsin ennen Haaretzin maxumuuria. Haaretz on Israelin Vorwärz-lehti, tai Guardian. It is known for its left-wing and liberal stances on domestic and foreign issues.
xxx/ellauri296.html on line 565: Spare a penny for an ex leper? Söpö tussu on tuollakin enkelillä, ei näytä umpeen tervatulta. Se lennähti tähän Quoran CDN:stä. xxx/ellauri296.html on line 612: Lähdettyään Saksasta hän opetti pari vuotta Oxfordin yliopistossa ennen kuin hänestä tuli professori Göteborgin yliopistossa (nej men!). Kun Cassirer piti Ruotsia "liian vaarallisena", (Göteborgissa on mamumellakoita aivan sikana), hän haki paikkaa Harvardin yliopistoon, mutta hänet hylättiin, koska hän oli hylännyt heidän työtarjouksensa kolmekymmentä vuotta aiemmin. [ lainaus tarvitaan ]
xxx/ellauri298.html on line 195: put our badges on before we arrive And panic when we have forgotten Where we put
xxx/ellauri298.html on line 196: them at home or in the car. We feel naked, vulnerable. We might be Mistaken for xxx/ellauri298.html on line 201: my horror that I had forgotten to put on my identification badge! I did not want
xxx/ellauri298.html on line 203: explained the situation, and was told that it would be acceptable for me to come
xxx/ellauri298.html on line 210: felt that in forgetting my identification, I had at least temporarily lost my
xxx/ellauri298.html on line 224: organizational crisis after crisis, and rarely having the time or luxury for xxx/ellauri298.html on line 249: picking through The debris for hindsight. Relentless second guessing. Repeated
xxx/ellauri298.html on line 250: rehearsals for the past. Replays of what had already played out. Anything to
xxx/ellauri298.html on line 254: doctor said he will never forget The mother's face. I will Never forget his. I
xxx/ellauri298.html on line 255: hope you will never forget mine. My bushy beard anyway. In case of doubt read the badge.
xxx/ellauri298.html on line 261: listened to their storytelling –which included their unsuccessful effort to tease
xxx/ellauri298.html on line 266: had been in the meeting. Several of them expressed gratitude for it and for the
xxx/ellauri298.html on line 271: becomes blurred before we reach for the forks.
xxx/ellauri298.html on line 280: open dissent with the great white doctors had for her. It turns out that she had
xxx/ellauri298.html on line 301: Although the Worcester fire was the precipitating event for this poem, the poem is not only
xxx/ellauri298.html on line 306: organizations, we bear the ethical responsibility for being the
xxx/ellauri298.html on line 319: P.S. I am much in debt to Seth Allcorn, Ph.D., and Michael A. Diamond, Ph.D., for their ideas in our ongoing conversation.
xxx/ellauri298.html on line 337: Susan Kavaler-Adler, PhD, ABPP, D. Litt., NCPsyA (nepsy) on käytännössä ollut kiinni kliinisenä psykologina ja psykoanalyytikona - objektisuhteiden psykoanalyyttisellä lähestymistavalla - lähes 40 vuoden ajan. Hän on NYC:n Object Relations Institute for Psychotherapy and Psychoanalysis -instituutin perustaja ja johtaja, jossa hän toimii koulutus- ja valvontaanalyytikkona ja vanhempana tiedekunnan jäsenenä opetettuaan ja ohjattuaan monissa muissa instituuteissa, mukaan lukien National Institute for Psychotherapies (NIP).
xxx/ellauri298.html on line 509: Stanislav "Stan" Grof (* 1. heinäkuuta 1931 Prahassa) on tšekkiläissyntyinen psykiatri, joka on asunut Yhdysvalloissakin 1960-luvulta lähtien. Grof on yksi tärkeimmistä transpersonaalisen psykologian kehittäjistä ja tutkija, joka tutkii epätavallisten tietoisuuden tilojen käyttöä psykologiseen parantamiseen, syvään itsetutkimiseen sekä kasvun ja näkemysten saamiseen ihmisen psyykestä . Vuonna 1993 Grof sai kunniapalkinnon Association for Transpersonal Psychologylta (ATP) merkittävästä panoksesta ja kehittämisestä transpersonaalisen psykologian alalla, joka annettiin Kalifornian Asilomarissa pidetyn 25-vuotisjuhlakokouksen yhteydessä. Hän sai myös Dagmar-säätiön myöntämän VISION 97 -palkinnon Václav Havelilta Prahassa 5. lokakuuta 2007. Vuonna 2010 hän sai Jules Verne -palkinnon Association for Pre- and Perinatal Psychology and Health -järjestöltä (APPPAH) . Toisaalta tšekkiläinen skeptikkoryhmä Český klub skeptiků Sisyfos on arvostellut Grofia siitä, että se on edistänyt heidän mielestään ei -tieteellisenä psykologiaa, joka on liian kaukana modernin tieteen materialistisen filosofisen perustan rajoista. Hän on ainoa henkilö, jolle on myönnetty Anti-Prize Erotic Boulder -palkinto kahdesti kyseisessä maassa. Eli toisaalta hänen kriitikot syyttävät häntä epätieteellisen psykologian edistämisestä ja hän on kahden harhaluuloisen lohkareen kantaja. Nimittäin Grof oli ensin naimisissa psykologi Christine Grofin kanssa 70-l. ja sitten psykologi Brigitte Grofin kanssa vuonna Christinen kuukahdettua 2014 tai size oli 2016. Stanin pitää olla vitun vanha jos se on edes syntynyt.
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Brigitte Grof tiedottaa: Stanislav Grofia ei enää yhdistetä Grof Transpersonal Trainingiin (GTT) ja sen tavaramerkkiin Holotropic Breathwork ®. Vuonna 1974 Stan ja hänen 2014 edesmennyt vaimonsa Christina kehittivät holotrooppisen hengitystekniikan Esa Saarinen Institutessa Big Surissa, Kaliforniassa, ja se on nyt edustettuna ja sitä opetetaan minun johdollani Wiesbadenissa nimellä Grof ® Breathwork. Stan huikkaa lähtiessään vielä vaimeasti rinnakkaisesta avaruudesta:
xxx/ellauri298.html on line 532: So long and thanx for all the fish! xxx/ellauri298.html on line 606: Hänet tunnetaan myös yhteistyöstään Ken Wilberin kanssa. Hän on The Society for Consciousness Studies -järjestön perustaja, akateeminen neuvonantaja ja emerituspresidentti, [viittaus tarvitaan] The Laszlo Institute of New Paradigm Researchin perustaja ja Budapestin satajäsenisen Clubin jäsen. Hän on Consciousness: Ideas and Research for the Twenty First Century -julkaisun vanhempi toimittaja, Journal of Conscious Evolutionin apulaistoimittaja, Dynamical Psychologyn apulaistoimittaja.
xxx/ellauri298.html on line 635: He was the shiftless elder son of a well-to-do hosiery importer and wholesaler in White Plains, New York. He studied biology and mathematics, but decided that he preferred the humanities. An accomplished athlete, he received awards in track and field events, and, for a time, was among the fastest half-mile runners in the world.
xxx/ellauri298.html on line 641: As a strong believer in the psychic unity of mankind and its poetic expression through mythology, Campbell made use of the Brigitte Bardot (BB) concept to express the idea that the whole of the human race can be seen as engaged in the effort of making the world "transparent to transcendence" by showing that underneath the world of phenomena (like Carol's underwear) lies an eternal source of bliss which is constantly pouring its energies into this world of time, suffering, and ultimately death. To achieve this task one needs to speak about things that existed before and beyond words, a seemingly impossible task, the solution to which lies in the metaphors found in myths. Words, words, words.
xxx/ellauri298.html on line 646: God is a metaphor for a mystery that absolutely transcends all human categories of thought, even the categories of being and non-being. Those are categories of thought. I mean it's as simple as that. So it depends on how much you want to think about it. Whether it's doing you any good. Gets you closer to your bliss. Whether it is putting you in touch with the mystery that's the ground of your own being. If it isn't, well, it's a lie. So half the people in the world are religious people who think that their metaphors are facts. Those are what we call theists. The other half are people who know that the metaphors are not facts. And so, they're lies. Those are the atheists.
xxx/ellauri298.html on line 658: Symbolit ja myyttiset metaforat puolestaan osoittavat itsensä ulkopuolelle kuin sormi kuuhun ja tuohon todellisuuteen.
xxx/ellauri303.html on line 61: The woman with seven sons was a Jewish martyr described in 2 Maccabees 7 and other sources, who had seven sons that were arrested (along with her) by Antiochus IV Epiphanes, who forced them to prove their respect to him by consuming pork. When they refused, he tortured and killed the sons one by one in front of the unflinching and stout mother.
xxx/ellauri303.html on line 131: Pastori Norman Thomas oli jutkukommarien hampaissa. Thomas oli wimpy pasifisti. It was Thomas's position as a conscientious objector that drew him to the Socialist Party of America (SPA), a staunchly antimilitarist organization. When SPA leader Morris Hillquit made his campaign for mayor of New York in 1917 on an antiwar platform, Thomas wrote to him expressing his good wishes. To his surprise, Hillquit wrote back, encouraging the young minister to work for his campaign, which Thomas energetically did. Soon thereafter he himself joined the Socialist Party. Thomas was a Christian socialist. Eihän siitä tullut lasta eikä paskaakaan. De amerikanska kapitalisterna var inte ens kloka nog att kontrollera sina egna organisationer. Amerikansk kapitalism saknade klassmedvetande och vanligt politiskt egenintresse. Nu har dom lärt sin läxa nog. Det är inte socialismen där en individ har värde, utan kapitalismen, där det mäts i dollars.
xxx/ellauri303.html on line 140: Reformerade kaninen gav shiksa Patricia råd att glömma judaismen. Patricia gick missnöjd därifrån. Hon konstaterade att reformvänliga kaniner inte passade henne. Om han var kanin, varför hade han inte skägg och varför täckte han inte huvudet? Och varför talade han så vardagligt? I New York hade hon sett andra kaniner - män med tinninglockar och länga svarta rockar. De var en smula gammalmodiga, underliga men i deras ögon fanns det en knullsjuk glimt som tilltalade henne, väckte hennes nyfikenhet. I sin bok hade Patricia läst om Maimonides, Baal Shem Tov och Gaon av Vilna. Många rabbiner hade bantat under lång tid för att göra bot. En viss kanin Akiva hade låtit skrapa huden med järnkammar och hans säd hade lämnat kroppen medan han reciterade "Hör, O Israel..." En kanin Hanania ben Dusa åt ingenting annat än en smula johannesbröd från sabbat till sabbat. De var inte bara skådespelare utan fruktbara män. Fanns de fortfarande sådana personer? I så fall ville Patricia känna dem i kaftanerna.
xxx/ellauri303.html on line 305: Ortodoksijuutalaisille lulavin heiluttamisen mitsva on pakollinen kaikkina sukkotin päivänä paitsi sapattina kaikille uskonnollisesti täysi-ikäisille miehille. Myös naiset voivat halutessaan heiluttaa lulavia. Konservatiivijuutalaisten ja reformijuutalaisten keskuudessa kaikki aikuiset juutalaiset noudattavat seremoniaa. Se suoritetaan yleensä synagogassa tavallisen päivittäisen jumalanpalveluksen aikana, mutta sen voi tehdä myös kotona tai lehtimajassa. Lulavin ja etrogin kanssa kierretään usein myös synagoga ympäri siunauksia lausuen. Sukkotin seitsemäntenä päivänä (hoshana raba, suuri apu) synagoga kierretään ympäri seitsemän kertaa. Tänkin meemin on kristityt ortodoxit nyysineet koukkunokilta.
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xxx/ellauri303.html on line 341: Yosef Rivlin, one of the heads of the Jewish community in Jerusalem, and a Christian Arab from Bethlehem were the contractors. The work was carried out by both Jewish and non-Jewish workers. Conrad Schick planned for open green space in each courtyard, but cowsheds were built instead. Mea Shearim was the first quarter in Jerusalem to have street lights.
xxx/ellauri303.html on line 343: Today, Mea Shearim remains an insular neighbourhood in the heart of Jerusalem. With its Haredi, and overwhelmingly Hasidic, population, the streets retain the characteristics of an Eastern European shtetl, as it appeared in pre-war Europe. Life revolves around strict adherence to Jewish law, prayer, and the study of Jewish religious texts. Traditions in dress include black frock coats and black hats for men (although there are some other clothing styles, depending on the religious sub-group to which they belong), and long-sleeved, modest clothing for women. In some Hasidic groups, the women wear thick black stockings all year long, even in summer. Married women wear a variety of hair coverings, from wigs to scarves, snoods, hats, and berets. The men have beards, and many grow long sidecurls, called peyot. Many residents speak Yiddish in their daily lives, and use Hebrew only for prayer and religious study, as they believe Hebrew to be a sacred language, only to be used for religious purposes.
xxx/ellauri303.html on line 345: Neturei Karta (Jewish Babylonian Aramaic: נָטוֹרֵי קַרְתָּא, romanized: nāṭōrēy qartāʾ, lit. 'Guardians of the City') is a religious group of Haredi Jews, formally created in Jerusalem, then in Mandatory Palestine, in 1938, splitting off from Agudas Yisrael. Neturei Karta opposes Zionism and calls for a "peaceful dismantling" of the State of Israel, in the belief that Jews are forbidden to have their own state until the coming of the Jewish Messiah and that the state of Israel is a rebellion against God.
xxx/ellauri303.html on line 422: Ei ole olemassa vakiintunutta uskontunnustusta uskon periaatteille, jotka kaikki juutalaisten halkiohaarat tunnustaisivat. Juutalaisuuden keskusvaltaa ei ole annettu kenellekään henkilölle tai ryhmälle - vaikka sanhedrin, ylin juutalainen uskonnollinen tuomioistuin, täyttäisi tämän tehtävän, jos se perustettaisiin uudelleen (God forbid) - vaan pikemminkin juutalaisuuden pyhillä kirjoituksilla , laeilla ja perinteillä. Siitä kiitos kuuluu diasporalle.
xxx/ellauri303.html on line 453: "Sullon mun luonto." Laulussa, joka sisältää "varman vahvistuksen" siitä, että "Hän on minun Jumalani, minun elävä Jumalani... joka kuulee ja vastaa". Edward Kassler kirjoittaa, ettäu heprealainen Raamattu "kuvaa kohtaamista Jumalan kanssa, joka välittää intohimoisesti ja joka puhuttelee ihmiskuntaa sen olemassaolon hiljaisina hetkinä". Brittiläinen päärabbi Jonathan Sacks ehdottaa, että Jumala "ei ole ajallisesti etäinen tai irrallinen, vaan intohimoisesti sitoutunut ja läsnä". On tärkeää huomata, että "predikaatti 'persoonallinen' sellaisena kuin sitä sovelletaan Jumalaan" ei tarkoita, että Jumala on ruumiillinen tai antropomorfinen , näkemykset, jotka juutalaisuus on aina hylännyt; pikemminkin "persoonallisuus" ei viittaa fyysisyyteen, vaan "sisäiseen olemukseen, psyykkiseen, rationaaliseen ja moraaliseen". Vaikka useimmat juutalaiset uskovat, että "Jumala voidaan kokea", ymmärretään, että "Jumalaa ei voida ymmärtää", koska "Jumala on täysin erilainen kuin ihmiskunta" (kuten näkyy Jumalan vastauksessa Moosekselle, kun Mooses kysyi Jumalan nimeä: "Minä olen se, no minä, I just Am"); kaikki antropomorfiset lausunnot Jumalasta "ymmärretään kielellisinä metaforina; muuten olisi mahdotonta puhua Jumalasta ollenkaan".
xxx/ellauri303.html on line 455: Vaikka juutalaisuuden hallitseva paine on se, että Jumala on aika persoonallinen, on olemassa "vaihtoehtoinen traditiovirta, josta esimerkkinä on ... Maimonides", joka useiden muiden juutalaisten filosofien kanssa hylkäsi ajatuksen persoonallisesta Jumalasta. Tämä heijasti hänen uskoaan negatiiviseen teologiaan : Jumalaa voidaan kuvata vain sillä, mitä Jumala ei ole. Rabbi Mordecai Kaplan (juutalaisilla ei ole kovin paljon eri nimiä), joka kehitti rekonstruktistista juutalaisuutta ja opetti Amerikan konservatiivisessa juutalaisteologisessa seminaarissa, hylkäsi myös ajatuksen persoonallisesta Jumalasta. Kaplan sen sijaan ajatteli Jumalaa "voimana, kuten painovoimana, joka on rakennettu universumin rakenteeseen", uskoen, että "koska maailmankaikkeus on rakennettu mahdollistamaan henkilökohtainen onnellisuus ja yhteisöllinen solidaarisuus toimiessamme moraalisesti, tästä seuraa, että universumissa on moraalinen voima; tätä voimaa konstruktistit tarkoittavat Jumalalla", vaikka jotkut rekonstruktiolaiset uskovatkin persoonalliseen Jumalaan. Joseph Telushkinin ja Morris N. Kertzerin mukaan Kaplanin "perinteisen juutalaisen jumalakäsityksen rationalistinen hylkääminen vaikutti voimakkaasti" moniin konservatiivisiin ja reformirabeihin, jotka saivat monet lakkaamaan uskomasta persoonalliseen Jumalaan." Pew Forum on Religion and Public Life 2008 US Religious Landscape Survey -tutkimuksen mukaan amerikkalaiset, jotka tunnustavat olevansa juutalaisia uskonnon perusteella, ovat kaksi kertaa todennäköisemmin kannattaneet ajatuksia Jumalasta "persoonattomana voimana" kuin ajatusta, että "Jumala on henkilö, jonka kanssa naisilla voi olla ihmissuhde".
xxx/ellauri303.html on line 492: Ortodoksiset juutalaiset pitävät kirjallista ja suullista Tooraa samana kuin Mooses opetti, kaikissa käytännön syissä. Konservatiivisilla juutalaisilla on taipumus uskoa, että suuri osa suullisesta laista on Jumalan innoittamaa, kun taas uudistus- ja jälleenrakentamisen juutalaisilla on taipumus nähdä koko suullinen laki kokonaan ihmisen luomuksena. Perinteisesti reformiliike katsoi, että juutalaisten oli noudatettava Raamatun eettisiä mutta ei rituaalisia käskyjä, vaikka nykyään monet reformijuutalaiset ovat omaksuneet monia perinteisiä rituaalikäytäntöjä. karaite juutalaisetperinteisesti pitää kirjoitettua Tooraa arvovaltaisena, pitäen suullista lakia vain yhtenä mahdollisena tulkintana kirjoitetusta Toorasta. Useimmat nykyaikaiset ortodoksiset juutalaiset ovat samaa mieltä siitä, että vaikka tietyt suullisen lain lait annettiin Moosekselle, useimmat talmudin lakeja ovat johdattaneet orgaanisesti Mishnaic- ja Talmudic-aikakauden rabbitit.
xxx/ellauri303.html on line 527: Liberaali eli reformjuutalaisuus ei usko henkilökohtaisen Messiaan saapumiseen, joka kokoaa maanpaossa olevat Israelin maahan ja aiheuttaa kuolleiden fyysisen ylösnousemuksen . Sen sijaan uudistusjuutalaiset keskittyvät tulevaan aikakauteen, jossa on täydellistä oikeuden ja armon maailmaa.
xxx/ellauri304.html on line 218: Kertoessaan historiaa Jumalan ja Israelin lasten välisestä suhteesta, Megillat Shir Hashirim on täynnä kuvia Eretz Yisraelin henkeäsalpaavista maisemista, jotka maahanmuuttajia kohtasivat. Metaforat perustuvat sen luonnonilmiöihin, sen kasveihin ja villieläimiin. Viittaukset tehdään gaselliin ja peuroihin, hevoseen, kyyhkysiin, korppeihin, kyyhkysiin, kettuihin, leijoniin ja leopardeihin. Tietyt paikat mainitaan, kuten Ein Gedi, Giladin, Snirin ja Chermonin vuoret sekä esinahka- ja saapaskukkulat, aavikot, purot ja viinitarhat – jotka kaikki ovat olennaisia osia Israelin maisemaa. Lisäksi on mainittu kaksikymmentäkolme kasvityyppiä Shir Hashirimissa, sisältäen erilaisia mausteita, ruusuja, pähkinöitä, omenoita ja klassista "maitoa ja hunajaa", muttei Jaffa-appelsiineja, joista vientituotteista maa on hyvin tunnettu. Lisäksi suurin osa seitsemästä Israelille ainutlaatuisesta lajista mainitaan Shir Hashirimissä. Kommenttimme korostaa joidenkin näiden hedelmien ja Israelin kansan genitaalien välisiä yhtäläisyyksiä.
xxx/ellauri304.html on line 235: Keyn Amerike tzu kumen, hob ikh keyn mi geshport, It wasn't hard for me to come to America1
xxx/ellauri304.html on line 291:
In his manner there is more neatness than strength, and it has been said, more show than service; his blows are in general deficient in force, but given with astonishing quickness, and he is [agreed] to strike oftener, and stop more dexterously, than any other man.
xxx/ellauri304.html on line 319: Warren Burton Murphy (13. syyskuuta 1933 – 4. syyskuuta 2015) oli amerikkalainen kirjailija, tunnetuin Puuntuhooja -sarjan luojana, johon perustui elokuva Remo Williams: Seikkailu alkaa. Remo Williams: Seikkailu alkaa, julkaistu myös nimellä Remo: Aseeton ja vaarallinen, on vuoden 1985 yhdysvaltalainen toimintaseikkailuelokuva, jonka on ohjannut a guy named Hamilton. Elokuvassa esiintyivät Retu Hoidokki, Joel Halla-aho, J.A. Pronto, Wilford Lieriö ja Kate Mulkero.
xxx/ellauri304.html on line 329: Pahoittelemme häiriötä, We apologize for The inconvenience, mutta tämä sivusto on tällä hetkellä pois käytöstä huollon vuoksi. Viimeaikainen tappiomme…:
xxx/ellauri304.html on line 358: Mutta kumpi Nancy? Tämäkö KJJ Hintikan nenäkäs Stanfordin kolleega:
xxx/ellauri304.html on line 360: Nancy Cartwright FBA FAcSS (*1944) on filosofian professori Durhamin yliopistossa ja arvostettu professori Kalifornian yliopistossa San Diegossa (UCSD). Durhamissa hän on myös tiedettä ja yhteiskuntaa harjoittavan humanistisen keskuksen johtaja. Uransa ensimmäisellä puoliskolla Stanfordin yliopistossa hän erikoistui luonnontieteiden filosofiaan, erityisesti fysiikkaan; toisella puoliskolla London School of Economicsissa ja nyt Durhamissa ja UCSD:ssä hän on erikoistunut yhteiskuntatieteiden filosofiaan ja metodologiaan kiinnittäen erityistä huomiota taloustieteeseen. Hänen nykyinen tutkimustyönsä keskittyy objektiivisuuteen ja todisteisiin, erityisesti hyvään käytöxeen perustuvan politiikan osalta.
xxx/ellauri304.html on line 399: I want to show you how to write a novel that doesn't suck (except bucks out of other suckers' pockets). Step by step by step. I don't do this out of a crazy lusting for notoriety, I only in it for the money. Another Day, Another Dollar.
xxx/ellauri304.html on line 401: What is a book about? About 200 pages, haha, but seriously: it's about me, 'cause all first novels are autobiographies. It'll talk about my trial, your funeral, and my triumph, how I survived it all and became a beacon of hope for the world, or at least my personal corner of it.
xxx/ellauri304.html on line 405: However stupid the surrounding text may be, it points out the fact that women nevertheless get turned on with the image of an improbably big slammer being thrust into them by one incredibly rich nice-smelling man, and are happy to shell out that money to get aroused enough to be juicy for their unimaginative hard working, non billionaire, non-nice smelling husbands/boyfriends. You see "Poupon Grey" is actually a pseudonym (chosen exclusively to skewer Fifty Shades Of Grey with) being used by one Warren Murphy.
xxx/ellauri304.html on line 407: Genre fiction, also known as popular fiction, is a term used in the book-trade for fictional works written with the intent of fitting into a specific literary genre, in order to appeal to striped-ass baboons and fans already familiar with that genre. A number of major literary figures have written genre fiction. John Banville publishes crime novels as Benjamin Black, and both Doris Lessing and Margaret Atwood have written science fiction. Georges Simenon, the creator of the Maigret detective novels, has been described by André Gide as "the most novelistic of novelists in French literature", and the one who has made most money and scored most arse with it. The main genres are crime, fantasy, romance, science fiction and horror—as well as perhaps Western, inspirational and historical fiction.
xxx/ellauri304.html on line 414: Mary Higgins Clark once said (she regrets it now) that the best words for a novelist to use while thinking of a story are these: Suppose? What if? Why? Start thinking that way and you will start thinking of story ideas that can become novels and maybe make you the next Mary Higgins Clark.
xxx/ellauri304.html on line 416: A very great American writer (who? not Stephen King? He is not great exept for a turd) in a long-ago book (which? Not Stephen King on Writng, God forbid?!) lists as the basic ingredients of "category" or genre fiction
xxx/ellauri304.html on line 422: Believable motivation for your characters; why do they do what they do?
xxx/ellauri304.html on line 444: Just typical for a lady to start with the character and not the plot. For us men, eating fucking and bashing comes first, the choice of carcass, cunt or skull is secondary, same as burying beetles. But remember: Every really good story has some kind of conflict. No conflict, no story, just a big YAAAWWWN. The remaining 3 items on Ruthannes list are also hansypansy, lady stuff. Point of view, theme, style, WTF. Bet 50 shades had a lot of those. All we guys care about is lots of action and motivation (money, in other words, the rest like power and pussy can be bought).
xxx/ellauri304.html on line 466: Tätä on noudatettava, koska se toimii - se on toiminut maailman sivu, samalla konstilla on meidät kaikki nussittu. The structure itself puts tension and action and drama into everything it touches — and that’s what you want your book to do. And that’s what your readers will also want your book to do. Readers have a comfort zone and this structure will put them in it.
xxx/ellauri304.html on line 478: One way is to cast your friends or acquaintances as characters in your book. Another way is to cast the eventual movie while writing your book. In the writing of a novel called “Jericho Day,” in my mind I cast the young Burt Lancaster as the hero, Luke Darling, because I love the look of the square-jawed stubborness of Lancaster and his performing hips.
xxx/ellauri304.html on line 484: Another side-note. Basically I hate research into facts and history and blah and blah. So you can’t think of character traits? Here are some opposites for you. I can think of dozens more.
xxx/ellauri304.html on line 515: There is a hierarchy of character. Minor characters, you let vanish. Usually you bring them alive for a moment by using stereotypes. Stereotypes are not necessarily evil or bad; they are boring characters who are typical members of a group and your readers know the group… Cabbie, cop, waitress, nigger, telephone operator, prostitute, lawyer, doctor, politician, drunken Irishman (What? Are there still some of those?), Italian who talks with his hands. We might not like stereotypes of groups to which we belong but as writers they work. These are place-holding characters; they do their job and disappear into the night. Writers of pulp fiction, say.
xxx/ellauri304.html on line 519: Heroes have their Achilles heels. The most honest president of the U.S. cheats on the golf course; that is what makes people real. The late Robert Parker’s Spenser character was interesting. He was a yuppie. He ran, he lifted weights, he liked to cook, he liked unimposing little wines with sardonic personalities, he pretended he didn’t care about clothes but somehow always managed to wear the same basic uniform;, he lived with a woman, Susan the insufferable, who could psycho-babble Jay-Z into impotence. But the characterization hook was that Spenser spent his life being a private eye and shooting people, which was totally alien to the character’s nature. That started to round him out and make him real. Without that hard edge, he’d have been just another fan of Barry Manilow.
xxx/ellauri304.html on line 531: Yogi Berra oli typerälippalakkinen pesäpallisti jonka luonnetyyppi oli ISFP (introverted sensing feeling perceiving). Se kexi paljon Matti Nykäsmäisiä aforismeja. Unassuming yet passionate athlete. Kuoli samana vuonna kuin Warren mutta 8v vanhempana. Se oli italiaano 2. polven immigrantti jonka äiti ei osannut sanoa "Lawrence". He received the nickname "Yogi" from his friend Jack Maguire, who, after seeing a newsreel about India, said that he resembled a yogi from India whenever he sat around with arms and legs crossed waiting to bat or while looking sad after a losing game. Se oli hörökorvainen pikkumies, muistutti kyllä aika lailla Yodaa kuvissa.
xxx/ellauri304.html on line 533: In Hollywood where they are always looking for blockbusters — but then don’t know what to do with them so they go back to filming comic books — for the thing they most desire is “high concept.” That means a clean plot, a story you can tell in one sentence. If you can't summarise your novel, well, imagine your novel-to-be is a movie already and tell us about it in a sentence. That should be easy enough.
xxx/ellauri304.html on line 541: Liberals are always writing searing indictments. Warren is no ass-kissing liberal. Or was. For now he is just a carcass for burying beetles, or a heap of bones, or a matchbox full of ash. This is a one-sentence summary of his masterpiece, Temple Dogs:
xxx/ellauri304.html on line 543: “When his sister is murdered at her wedding reception by a pair of New York City mafia goons, Japanese-American yuppie Miles Haverford goes to Japan and brings back to America a group of Yakuza crime family assassins who extract revenge for the young girl’s death.”
xxx/ellauri304.html on line 549: “After his fake execution for a murder he didn’t commit, ex-cop Remo Williams is forced to work for America’s secret crime-fighting agency CURE, while being trained by the world’s greatest assassin, the aged, ageless, cranky, mercenary, mystical Chiun, Master of Sinanju.”
xxx/ellauri304.html on line 560: “In New York, the DeSanto crime family is dead or in jail. Miles’ parents in New York are safe from Mafia reprisal. The Yakuza assassins are ready to return to Japan, but Miles has decided that the life of a buttered-bun Wall Street lawyer is no longer for him. He bids his family goodbye and returns to the Japanese home of Yakuza chieftain Nagoya. It is time for Nagoya to pass on the leadership of the criminal clan and his choice is his faithful assistant, Sato. But Sato declines the ceremonial cup and instead stands beside Miles and calls him ‘Someone whom the gods have sent from across the sea to lead you to tomorrow.’ And then he bows to Miles, the new leader.
xxx/ellauri304.html on line 562: “In the book’s final scene, Lady Tomiko and Miles make their way up the four hundred steps of the shrine of Kumanomichi to take their wedding vows. Then home to a cardboard box and some wild fornication, as only the Japanese women know how.”
xxx/ellauri304.html on line 569: Rutikuiva John Grisham kirjoittaa jokaisesta kirjasta pitkän luonnoxen jonka kirjoittaminen kestää kauemmin kuin ize kirjan. Se on helppo uskoa. Before beginning the actual writing of her bestselling books, Mary Higgins-Clark develops an outline and frequently very detailed biographies of the main characters, stuff that’ll never make it into the book but which Mary feels comfortable knowing.
xxx/ellauri304.html on line 573: Pfffft. Personally, I always thought Chandler was too cute by half and, like the author Trevanian for instance, too hell-bent upon showing you just how smart he was by using obscure little literary references, and this particular novel has a more complex plot than the King James version of the Bible. (I'm often just jealous.)
xxx/ellauri304.html on line 577: Richard Bach's international classic bestseller, Seagull, was rejected twenty times before it was published. Another brilliant judgment by 20 “Legacy” publishing editing morons. And that is no sarcasm! Seagull Jonatan would have been much better off buried alive at sea. Together with Paulo Coelho's whole production.
xxx/ellauri304.html on line 594: Dialogue that sounds real. This is not tape-recorded dialogue but an attempt to make speech sound more realistic than it often has been written. Sometimes people say things that aren’t exactly to the point; nothing wrong with that as long as it’s interesting and/or entertaining and can move the story forward. Cases in point: the overrated Quentin Tarantino in films like “Pulp Fiction.” One of the best at it was novelist George Higgins. Elmore Leonard is excellent; also Larry Block.
xxx/ellauri304.html on line 598: Those things are all status objects. Here’s another: a guy rents a room in a sleazy hotel; it is a hovel in a dump. The floor of the room is littered with racing forms. Those are status objects and tell you something about the occupant. Or maybe the newspapers are neatly stacked against the wall and, instead of the racing form, they are copies of the Wall Street Journal with many stories circled by magic marker. Those are also status objects but should give you quite a different picture of the room’s occupant. Tattoos today are status objects; so too is a lack of tattoos. They illuminate character sometimes. And just as often an absence of intelligence. Its known as product placement on video. Rei Shimura has a lot of it.
xxx/ellauri304.html on line 605: No I haven't. Frenchies are way too cute and arzy-farzy for an honest-to-God Amertcan like me. More next time. Comb your faces.
xxx/ellauri304.html on line 617: A guy named Leonard Bishop has a rule: keep the dialogue short. Four sentences is a speech. More than that, break it up. Let something happen. Let the person sip a drink or light a cigarette, scratch his butt or sneeze, anything. Let the speaker be responded to or questioned by another character. Let’s face it; nobody gets a a chance to speak for five sentences in a row without being interrupted, unless he or she is one of our neighbors in the East. Personally I find even Quentin Tarantino tedious.
xxx/ellauri304.html on line 623: What to read? If you get no checks, read Writer’s Digest. Read the how-to books. If you want to read books on writing, you can’t find much better stuff then Stephen King on Writing, anything by Dean Koontz or Larry Block, a very specific mystery writing manual from Hallie Ephron (*1948), Writing Mysteries from MWA, a collection which includes me and my ex-partner, read my blogs and those about the writer’s soul by Molly Cochran. Read “Trial and Error”by Jack Woodford (+1971), one of the great commercial writing geniuses. And be sure to read my long time personal favorite book by one of my all time, all-star heroes, “Dare to be a Great Writer” by Leonard Bishop, which is not 300 pages of “rah-rah boys, go do it” but is instead 329 specific tips on how to get the trucks out of the garage in the morning. Fabulous. Reading and writing and remembering, are the only two of the three R’s that count. Who the hell cares about ‘rithmetic? Except Chuck Berry, who could count 6/8 time like a genius.
xxx/ellauri304.html on line 629: Suppose you want to write a “big book.” No genre junk for you. Okay. Here’s what you need to know. A “big book” is just a genre novel that got bigger. More pages, more everything. just make it a little bigger, a little more breathless, give it a little more end-of-the-world panache. Think of selling it to Hollywood where they call it high concept but what that really means is that it’s a very short outline of a book for people who can’t read a whole book or even a whole paragraph at once and their mind starts to wander after one sentence. Where was I? Ah yes:
xxx/ellauri304.html on line 633: You don’t have to be an expert; you can learn enough to fake it and sound like one. That’s what Google is for. You don’t have to write about what you know, only about what interests you.
xxx/ellauri304.html on line 645: Did you ever hear of a guy with plumber’s block? Electrician’s block? Did a mechanic ever have mechanic’s block? No, no, and no. The reason is that none of them get paid if they don’t show up to work, so block isn’t really a viable option like flu. However for writers, it often is, but then, they don't get paid. Read Trollope’s autobiography. He worked according to schedule and if he finished a novel, but still had fifteen minutes left in his usual writing day, he would take a fresh piece of paper, write “Chapter One” and get started immediately. Time’s a-wasting, children, said Trollope and went out to fornicate some neighborhood trollops. It pays to be mediocre.
xxx/ellauri304.html on line 647: I am proud that I never got to be as much as mediocre. Perfect is the enemy of good. (Oh, shut up, liberal, Who asked you?) I also worked with Clint on Lala land. It was great, and so was Clint. Steps is a book by a Polish-American writer Jerzy Kosiński (1933-1991, nee Lewinkopff, luopio, vsta 1957 loikkari), released in 1968 by Random House. The work comprises scores of loosely connected vignettes or short stories, which explore themes of social control and alienation by depicting scenes rich in erotic and violent motives. It was no longer recognized by any literary agent in the eighties. Random House turned it down with a form rejection letter. Well maybe it was a piece of shit to start with.
xxx/ellauri304.html on line 652: Thank you for a useful and interesting writer’s blog, it really helps with my plumber's block.
xxx/ellauri305.html on line 44: Pete Mencken defended Dreiser despite freely admitting his faults, stating forthrightly that Dreiser often wrote badly and was a gullible man. Dreiser oli Chicagon kirjallisuusliikkeen veteraani ja antisemiitti.
xxx/ellauri305.html on line 113: Lupiinit on aivan vitun röyhkeitä. Huomaa että ne on Kaliforniasta kotoisin. Vaikka niitä kiskoo maasta päivittäin niin 4 päivän poissaolon jälkeen löytyy kymmeniä baseball-lippispäisiä, vankkavartisia, karvaisia, ilkeästi virnuilevia nahisevia pöyhöjä.
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xxx/ellauri305.html on line 264: Juutalaisuus ei ole mikään monoliitti ja seurakuntia on karkeasti kolmenlaisia, edellä mainittuja ortodoksisia (molemmat Suomen seurakunnat kuuluvat tähän ryhmään), konservatiivisia (joissa nykyisin on naisrabbiinejakin ja naiset ja miehet istuvat yhdessä) ja reformoituja (joissa naiset ja miehet jakavat jumalanpalveluksen tehtävät ja huolehtivat yhdessä lajin jatkuvuudesta). Pohjoismaisista Tukholman ja Göteborgin suuret synagogat ovat konservatiivisia, Oslon ja Kööpenhaminan ortodoksisia.
xxx/ellauri305.html on line 266: Juutalaisten iänikuisen jauhamisen perinteeseen vedoten juutalainen naisteologia (käytän tätä nimitystä selkeyden vuoksi) on löytänyt Halachan tulkintoja, jotka ovat ainakin konservatiivisessa ja reformoidussa liikkeessä vähin erin siirtäneet painopistettä miesten uskonnollisesta hegemoniasta. Myös ns. modernissa ortodoksisuudessa on ainakin suurissa keskuksissa Yhdysvalloissa ja Euroopassa hyväksytty eräänlainen kompromissi naisten osallistuvuuteen eli naiset saavat pitää oman jumalanpalveluksensa, johon miehet eivät kyllä osallistu (eikä Jehova).
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xxx/ellauri306.html on line 82: "Minä"n korostaminen itsekkyydessä. Ayn Rand Instituten erityisen izekkäänä ansioitunut kollega Schwartz ( The Foreign Policy of Self-Interest: A Moral Ideal for America , 2004 jne.) väittää äänekkäästi läpi tämän huonosti syttyvän kirjan, että altruismi "on viime kädessä kutsumus orjuuteen", joka vaatii yksilöiden "alistumista" toisille "tarpeisiinsa kahlittuna. Vaatimus ei ole se, että kunnioitat muiden ihmisten omaisuutta, vaan se, että sinusta tulee heidän omaisuutensa."
xxx/ellauri306.html on line 148: The meaning of SELFISHNESS is the quality or state of being selfish : a concern for one's own welfare or advantage at the expense of or in disregard of others : excessive interest in oneself. How to use selfishness in a sentence.
xxx/ellauri306.html on line 151: Selfishness is being concerned excessively or exclusively, for oneself or one's own advantage, pleasure, or welfare, regardless of others. Selfishness is the opposite of altruism or selflessness; and has also been contrasted (as by C. S. Lewis) with self-centeredness.
xxx/ellauri306.html on line 448: The name Attila is East Germanic; Attila is formed from the Gothic or Gepidic noun atta, "father", by means of the diminutive suffix -ila, meaning "little father".
xxx/ellauri306.html on line 578: Täytyypä kazoa mitä Mätien tomskujen tampiot tästä sanovat! Top critics: Cruise’s toothy heroics are ill-suited to moral complexity, but he is elevated by a stellar supporting cast... A summer genre movie for grown-ups. Too-long Grisham thriller is full of adult themes. Höh, montako panoa? Näytetäänkö muka kuinka se menee sinne? (Ilmeisesti noin 2, ei näytetä.) The Firm amusingly satirizes the New Traditionalist aspirations of today's young urban elite -- not so much the lifestyle itself as the illusion of utter security it represents. Alas, Tom Cruise is Tom Cruise, playing yet another variation of his screen image. A first-class thriller and thought-provoking morality play. Is this a thriller? You've never scene (sic) a 'suspense film' drag its heels so deplorably. Moderately entertaining... and a big step up from the book. No, the book moved at turbo speed. At two and a half hours, the movie crawls. Two-and-a-half hour movies -- jeez, there ought to be a law.
xxx/ellauri306.html on line 579: Gareth: Big budget thriller that falls flat for so many reasons with main being is muddling, middle of the road story.
xxx/ellauri306.html on line 580: Nimetön: I find this movie boring and predictable the acting was poorly done which is hard for me because of the great cast the writing was awful and at times the movie went flat the chase scene at the end was comical and silly the whole movie was a mess. To put it simply, the film completely ruined the book. And that wasn't easy. This is such a bad film. It is an hour and a half too long, and the beginning and middle are insanely dull. The production value and score do not stand up to the test of time at all. This is an example of all of the worst things about the 90's, which might be one of the worst decades for filmmaking. Es wird einfach viel zu viel geredet, als man schon längstens in die Tat umgesetzt hätte. Fazit: Lieber eine kürzere Geschichte dafür intensiver erzählen und Spannung aufbauen!
xxx/ellauri306.html on line 600: Jovovichin äiti on venäläinen näyttelijä Galina Loginova Jovović ja isä montenegrolainen lastenlääkäri Bogić Jovović. Millan ollessa viisivuotias perhe muutti Yhdysvaltoihin Sacramentoon, Kaliforniaan. Hän aloitti mallinuransa jo 12-vuotiaana. Ehkä tunnetuimman mallisopimuksensa hän solmi L’Oréalin kanssa. Vuonna 2005 Milla Jovovich ja näyttelijä Carmen Hawk lanseerasivat Jovovich-Hawk-vaatemalliston.
xxx/ellauri306.html on line 637: The British are on their way again, until they approach a terrific castle. They advance quite close to the castle and draw themselves into a line. At a signal from ARTHUR the two PAGES step forward and give a brief fanfare.
xxx/ellauri306.html on line 643: ARTHUR: Please go and tell your master that we have been charged by God with a sacred quest, and if he will give us food and shelter for this night he can join us in our quest for the Holy Grail
xxx/ellauri306.html on line 676: ARTHUR: Now that is my final offer. If you are not prepared to agree to my demands I shall be forced to take ... Oh Christ!
xxx/ellauri306.html on line 690: Fulford sanoo 2. tammikuuta 2022 klo 18.01: Suhtaudun niin vahvasti kaikkeen, mitä sanot – olen ollut Georgiassa, Yhdysvalloissa, 4 vuotta ja minulla on niin koti-ikävä. Kahden vuoden ehdollinen vihreä korttini päättyi HELMIKUU 2019 ja maksamisesta huolimatta odotan edelleen kymmenen vuoden korttiani. Voisin hakea kansalaisuutta, mutta mitä järkeä on – maksa enemmän rahaa, et saa mitään? Pelkään luottaa täällä oleviin lääkäreihin, ja myin tyhmästi asuntoni Yhdistyneessä kuningaskunnassa (vaikka olen sijoittanut rahat takaisin kiinteistöön, jotta voisin teoriassa myydä ja palata toiseen pieneen asuntoon, lol), ja kuten sinä vihaan asekulttuuria, ahneutta, valtavia autoja, ei polkuja, paskamusiikkia – jatkanko? LOL. Luulen, että olen vain brittiläinen ja tunnen olevani ulkopuolinen täällä. Hienoa, että päätit lähteä kotiin – kestää hyvät kymmenen vuotta ennen kuin voin tehdä sen, mutta et ole yksin tunteesi kanssa.
xxx/ellauri307.html on line 197: Keräämme tietoja myös käyttäessäsi verkkosivustoamme tai palveluitamme, mukaan lukien toiminnot, kuten kirjautuminen tilillesi ja/tai tilisi käyttö. Sisältö (eli kaikki tiedot, jotka luot, lataat, julkaiset, lähetät tai jaat verkkosivustomme kautta) voidaan välittää järjestelmiemme kautta ja tallentaa niihin. Näitä tietoja ovat selaushistoriasi verkkosivustolla, kirjanmerkkeihin merkityt lainaukset, tekemäsi kommentit, tietyillä sivuilla käytetty aika, verkkosivuston Uniform Resource Locator ("URL") verkkosivustolta, jolla vierailit ennen tälle verkkosivustolle tuloa, minkä URL-osoitteen vieraile seuraavaksi (eli jos seurasit linkkiä johonkin suosittelemistamme palveluntarjoajista tai toimittajista), laitetyyppi, käyttämäsi selain, Internet-palveluntarjoaja, vierailun päivämäärä/aikatiedot, käyttöjärjestelmä ja muut käyttötiedot.
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xxx/ellauri307.html on line 227: DoubleClick for Publishers (Google Inc.) – Tietosuojakäytäntö
xxx/ellauri307.html on line 229: DoubleClick for Publishers -yleisölaajennus (Google Inc.) - Tietosuojakäytäntö - Opt out
xxx/ellauri307.html on line 245: Google Analytics for Firebase (Google Inc.) – Tietosuojakäytäntö
xxx/ellauri307.html on line 277: Uudelleenmarkkinointi Google Analytics for Display Advertising -mainonnan kautta (Google Inc.) - Tietosuojakäytäntö - Opt Out
xxx/ellauri307.html on line 388: Vaikka vain yksi henkilökohtaisesti tragedian kokenut saa täyden siunauksen G-d:n nimellä, kuultuaan toisen kuolemasta monet vastaavat sanomalla: "Baruch dayan ha'emet." Olet ehkä myös kuullut ihmisten reagoivan yleisesti epämiellyttäviin uutisiin lauseella "Tämä on myös hyväksi." "Jokaisella pilvellä on hopeareunus." "Ei niin pahaa ettei jotain hyvääkin.". "Tutkimattomat ovat Herran tiet." "Herra antoi herra otti, kiitetty olkoon herran nimi." "Ottaa antaa kanankakan kantaa." "You win some and lose some. Can't win them all. You may fool all some time and some all the time but not everybody forever."
xxx/ellauri307.html on line 415: Thanks for the transliteration of the blessing.
xxx/ellauri307.html on line 419: The above illustrates how a fallacy in reasoning can persist and maim the minds of believers for thousands of years. First we make ourselves more important than ants, second we attribute meaning to chance third we accept suffering caused by ignorance and malice as the will of a higher being.
xxx/ellauri307.html on line 423: Klassiske eksempler: Hvis mange mennesker blir overbevist av et falskt rykte om at banken deres har gått konkurs, og alle drar til banken for å ta ut pengene sine, vil banken bli konkurs i virkeligheten, selv om krisen kun startet som et rykte.
xxx/ellauri307.html on line 429: That they should have acquired weapons and become proficient in them. The proper comforting phrase for one who lost an animal is "May the Omnipresent One make full your loss (HaMakom Yemalei Chesroncha)" -- see Tractate Berachos 16b. I have learned much from "Chabad.org," through the years. Orthodoxy, is not what I follow, yet I love the information.
xxx/ellauri307.html on line 440: "Olet Kremlin agentti." "Levitä putinistista disinformaatiota ja katso mitä tapahtuu." "Tuet Venäjää ja vihaat Ukrainaa." "Olet merkityksetön naisvihamielinen paskakasa." Ulkomaalaisena mamuna olen helppo kohde. "Laita naurettava kilttisi päälle ja painu helvettiin isänmaastani, kommaripaskiainen!", sanoi yksi, kun taas monet muut vihjailivat, etten ole tarpeeksi integroitunut Suomeen ymmärtääkseni mitään.
xxx/ellauri307.html on line 481: Vapaakirkko edustaa reformoitua ehtoolliskäsitystä, jonka mukaan Jeesus ei ole konkreettisella tavalla läsnä ehtoollisleivässä ja -viinissä poiketen luterilaisesta reaalipreesensopista. Ehtoollinen on pyhä kokoontuminen, muistoateria kuten Jehovan todistajilla.
xxx/ellauri307.html on line 576: Barbara Taylor Bradford
xxx/ellauri307.html on line 686: Paul McKenna on englantilainen hypnotisoija ja kirjailija. Hän jätti koulun vain kahdella O-tasolla ja taiteen A-tasolla ja työskenteli DJ:nä Topshopin myymäläradiossa Oxford Streetillä. McKenna liittyi myöhemmin Capital Radioon, jossa hän tapasi hypnotisoijan, joka oli vieraana hänen ohjelmassaan ja on siitä lähtien kouluttanut itsensä olemaan koskaan katsomatta taaksepäin.
xxx/ellauri307.html on line 730: Earth and the animals in seven days. Which is right?' Unfortunately, the response
xxx/ellauri307.html on line 740: Danilla oli surkea muusikonura länsirannikolla jota nöyrä, sittemmin eroprosessissa kusetettu vaimo Blythe koitti turhaan buustata. Brown and his wife Blythe moved to Rye, New Hampshire in 1993, samana vuonna jolloin ize sain karkoituxen Kouvolaan. Brown became an English teacher at his alma mater Phillips Exeter, and gave Spanish classes to 6th, 7th, and 8th graders at Lincoln Akerman School, a small school for K–8th grade with about 250 students, in Hampton Falls. Aikamoinen mahalasku tuli Danille(kin). While on vacation in Tahiti in 1993, Brown read Sidney Sheldon's (n.h.) novel The Doomsday Conspiracy, and was inspired to become a writer of thrillers. He started work on Digital Fortress, setting much of it in Seville, where he had studied in 1985. He also co-wrote a humor book with his wife, 187 Men to Avoid: A Survival Guide for the Romantically Frustrated Woman, under the pseudonym "Danielle Brown". Brown's first three novels had little success, with fewer than 10,000 copies in each of their first printings. His fourth novel, The Da Vinci Code, became a bestseller, going to the top of the New York Times Best Seller list during its first week of release in 2003. It is one of the most popular books of all time, with 81 million copies sold worldwide as of 2009. Its success has helped push sales of Brown's earlier flops. Brown's prose style has been criticized as clumsy, to say the least. The Da Vinci Code committed style and word choice blunders in almost every paragraph. Recurring elements that Brown prefers to incorporate into his novels include a simple hero pulled out of their familiar setting and thrust into a new one with which they are unfamiliar, an attractive female sidekick/love interest, foreign travel, imminent danger from a pursuing villain, antagonists who have a disability or genetic disorder, and a 24-hour time frame in which the story takes place.
xxx/ellauri307.html on line 743: Benjy DeMott -vainaa "saw as three pervasive social myths: the assumption, held by many Americans, that we live in a classless society; the promise, held out by movies and television, that individual friendships between blacks and whites can vanquish racism all by themselves; and the images of women, ubiquitous in popular culture, that render them almost indistinguishable from men." He opined that movements of the lower classes have a tendency to 'go awry.' Benjamin Haile DeMott was born on June 2, 1924, in Rockville Centre, N.Y.; his father was a carpenter, his mother a faith healer. He joined the Amherst faculty in 1951 and earned a Ph.D. in English literature from Harvard two years later. He observed that a tenet of national faith in America had been that "goodness equals laughter, that humour can banish crisis, that if you pack up your troubles and smile, horror will take to the caves". Critical response to Mr. DeMott's work was divided. His detractors saw his pop-culture references as forced efforts to look au courant.
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xxx/ellauri307.html on line 798: Electronic Frontier Foundation (EFF) on kansainvälinen voittoa tavoittelematon digitaalisten oikeuksien ryhmä, joka sijaitsee San Franciscossa, Kaliforniassa. Säätiön perustivat 10. heinäkuuta 1990 John Gilmore, John Perry Barlow ja Mitch Kapor edistämään Internetin kansalaisvapauksia.
xxx/ellauri307.html on line 800: Euroopan kalatalousrahasto rahoittaa oikeudellista puolustusta tuomioistuimessa, esittelee amicus curiae -alustoja, puolustaa yksilöitä ja uutta teknologiaa väärinkäytöksiltä pitämiltä oikeudellisilta uhkilta, pyrkii paljastamaan hallituksen väärinkäytökset, antaa ohjeita hallitukselle ja tuomioistuimille, järjestää poliittisia toimia ja joukkopostituksia, tukee joitakin uusia tekniikoita, joiden se uskoo säilyttävän henkilökohtaisia vapauksia ja online-kansalaisvapauksia, ylläpitää tietokantaa ja verkkosivustoja asiaan liittyvistä uutisista ja tiedoista, valvovan ja haastaa mahdollista lainsäädäntöä, jonka se uskoo loukkaavan henkilövapauksia ja kohtuullista käyttöä ja pyytää luetteloa patenteista, joita se pitää väärinkäytöksinä tarkoituksenaan kukistaa viranomaiset, joita se pitää turhina. Barlow katsoi, että: "FBI:n ja salaisen palvelun toimet olivat merkkejä kasvavasta sosiaalisesta kriisistä: Future Shockista. Amerikka oli astumassa tiedon aikakauteen ilman lakeja tai edes metaforia itse tiedon asianmukaisesta suojaamisesta ja välittämisestä." Vaikka puhelut olivat lainsäädännöllä suojattuja, digitaaliset sähköpostit olivat varhainen käsite, eikä niiden katsottu kuuluvan yksityisyyden suojaan.
xxx/ellauri307.html on line 885: 7. Barbara Taylor Bradford.
xxx/ellauri307.html on line 886: Rikkaimmat "kirjailijat" - Barbara Taylor Bradford.
xxx/ellauri307.html on line 888: Barbara Taylor Bradford on myydyin englantilainen kirjailija. Hänen kirjojaan on myyty yli 80 miljoonaa kappaletta 90 maassa. A Women of Substance julkaistiin vuonna 1979, ja vuonna 2007 kuningatar Elizabeth II myönsi OBE:n hänen panoksestaan kirjallisuuteen.
xxx/ellauri307.html on line 889: Kesäkuussa 2023 Barbara Taylor Bradfordin nettovarallisuuden arvioidaan olevan 300 miljoonaa dollaria, mikä tekee hänestä maailman seitsemänneksi rikkain kirjailija.
xxx/ellauri312.html on line 39: Another wonderful day in Waterford, Vermont. xxx/ellauri312.html on line 69: Förändringen framträdde tydligt för Cervenka då han återvände till Sverige efter några år som journalist på orten Palo Alto i Kalifornien. Där har några av världens största techbolag sina kontor, priset för ett genomsnittligt hus är omkring tre miljoner dollar och på gatorna kan man stöta på miljardärer som Elon Musk och Mark Zuckerberg.
xxx/ellauri312.html on line 354: "The establishment of Israel is an event which actively engages the conscience of this generation....It is, therefore, a bitter paradox to find that a State which was destined to be a shelter for a martyred people is itself a Nazi State." Tämä puhe jäi Pertiltä pitämässä Israelissa kun maha-aortta halkesi.
xxx/ellauri312.html on line 357: Einstein had three children. The oldest was a daughter named Lieserl. She was unknown to the world at large until a trove of early letters between Einstein and his first wife Mileva were discovered in 1986. These mentioned a daughter, born in around 1902 before Einstein and Mileva married. The fate of the child is unknown, and it is likely she was given over to someone else to raise. She disappears from history at that point, and she probably died very young. Einstein never mentioned her to anyone and does not appear to have ever laid eyes on her. He just got laid by Milena.
xxx/ellauri312.html on line 379: De Noli opponerade sig mot vad han då beskrev som ”flockimmunitetstrategi” (svenska myndigheter förnekade att ha haft en sådan), och i en intervju i juli 2020 deklarerade att istället endast ett upptäckande av vaccin skulle förutsätta nedbringandet av pandemin. Då nämndes han i en kultur-ledarartikel i Expressen (2-04-20) bland de tre forskarna som utpekades där som ”Corona haverister”, som inriktade ”kritik mot Anders Tegnell och Folkhälsomyndigheten”. I november 2021 deklarerade han, ”Om jag fick igenom min vilja skulle jag göra vaccination – med undantag för kliniska fall – obligatorisk för alla medborgare i alla länder”. Ruåzalaisille ei Nolin tarjoama Sputnik kelvannut. Ylläri. Ruåzalaiset ovat lähes yhtä vastenmielisiä länsiotuxia kuin anglosaxit. Ehkä vika onkin länsigermaaninen perimä?
xxx/ellauri312.html on line 405: den algeriska kustbevakningen efter att de körde för fort. Vad bra! Borde hända i
xxx/ellauri312.html on line 516: Richard Rorty syntyi 1931 ja kuoli 2007 75-vuotiaana haimasyöpään Palo Altossa. Siitä tuli vähitellen yhä idealistisempi ja se alkoi kallistua uskontoon ukkoikäisenä. Merkittäviä ideoita sillä oli postifilosofia, ironismi, lopullinen sanasto, epistemologinen biheiviorismi, antirepresentationalismi, antifoundationalismi, reformistinen vasemmisto (toisin kuin kulttuurivasemmisto), kehittävä filosofia (toisin kuin systemaattinen filosofia), sentimentaalisuus ihmisoikeuksien perustana.
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xxx/ellauri312.html on line 546: Kierkegaard’s view was that one’s relation to a deity is irreducible to a creed (TRR, pp. 391–392). Instead of belief, what is vital is the religious romance. Willy to believe. The intimacy between a lesser being and a greater being is something we find in Keats' Endymion. Rorty analogizes religious faith with the experience of lovemaking. Unfair relations are valuable if they are able to deepen an individual’s unique life experience. They redeem the believer and the lover by helping them grow meaningfully, not by stretching uncomfortably. Religious connections range from "one of adoring obedience, or ecstatic communion, or quiet confidence, or some combination of these". Sounds a lot like Al Bundy's Love And Marrage.
xxx/ellauri312.html on line 548: Rorty defines redemptive truth as "a set of beliefs that would end, once and for all, the process of reflection on what to do with ourselves". A hand job, that is what I need. While science offers us ‘‘an edifying example of tolerant conversability’’ or of ideal social cooperation, it remains an impoverished resource for self-flourishing. Kukoistus, hei täältäkö Eski Saarinen sen otti? Rortylta? No hmmm, se on kyllä positiivisen psykologian avainsanoja.
xxx/ellauri312.html on line 550: What does it mean to flourish? As a person, I mean. We can probably agree that a plant which is healthy and blooming can be said to “flourish,” and that a business that is booming and raking in record profit is “flourishing.” But what does it mean for a human being to flourish?
xxx/ellauri312.html on line 556: Flourishing is one of the most important and promising topics studied in positive psychology. Not only does it relate to many other positive concepts, it holds the key to improving the quality of life for people around the world. Discovering the pieces to the flourishing puzzle and learning how to effectively apply research findings to real life has tremendous implications for the way we live, love, and relate to one another.
xxx/ellauri312.html on line 572: The S missing from the beginning stands for 'Seligman to become filthy rich'.
xxx/ellauri312.html on line 614: As a visionary, 1 I will use abbreviations for The Rorty Reader (TRR), The Philosophy of Richard Rorty (TPRR) and Rorty’s publications; see references. 104 Int J Philos Relig (2017) 82:103–118
xxx/ellauri312.html on line 619: Redemption is also bound up with the sacred, or the locus of a manifestation of something great and holy as opposed to the profane or commonplace. Charles Taylor distinguishes the sacred as non-human forces located in ‘‘certain places (e.g., temples), times (e.g., feast days), actions (e.g., rituals), or people (e.g., priests, victims)’’ in contrast to the ‘‘merely worldly’’ (2011, p. 118).
xxx/ellauri312.html on line 625: romantic hope with those who profess a desire for ‘‘a world in which human beings live far happier lives than they live at the present time’’
xxx/ellauri312.html on line 630: From an individual perspective, redemption can also be understood as ‘‘a longing for one’s life to be ‘made good’ by virtue of some kind of participation in the life of some larger, awe-inspiring thing’’ (Smith 2005, p. 82). It is about self-enlargement, or enlargement of one's penis manually in pirsuna pirsunamenti. In contrast to religious edification as spiritual upliftment, Rorty’s version is designed for pseudo intellectual penal enlargement.
xxx/ellauri312.html on line 635: Ads for penis-enlargement products and procedures are everywhere. A vast number of pumps, pills, weights, exercises and surgeries claim to increase the length and width of your penis. However, there's little scientific support for nonsurgical methods to enlarge the penis. And no trusted medical organization endorses penis surgery for purely cosmetic reasons. Most of the techniques you see advertised don't work. And some can damage your penis. Think twice before trying any of them.
xxx/ellauri312.html on line 639: Exercises. Sometimes called jelqing, these exercises use a hand-over-hand motion to push blood from the base to the head of the penis. Although this technique appears safer than other methods, there's no scientific proof it works. And it can lead to scar formation, pain and disfigurement.
xxx/ellauri312.html on line 641: Stretching. Stretching involves attaching a stretcher or extender device — also referred to as a penile traction device — to the penis for gentle tension.
xxx/ellauri312.html on line 642: A few small studies have reported length increases of half an inch to almost 2 inches (about 1 to 3 centimeters) with these devices. However, the activity may be uncomfortable. Also, it requires a commitment of at least 4 to 6 hours a day for many months to see results. More research is needed to see if stretching is safe and if it works. [See P. Carlson (op.cit.), s.v. Pepita].
xxx/ellauri312.html on line 648: versions of ourselves, for example sitting on the toilet seat with somebody's erect pecker in the hand.
xxx/ellauri312.html on line 813: Gebunden hinfort sidottuna siitälähin
xxx/ellauri312.html on line 996: Se voi olla Hölderlinin kaltaisen hyypän himmeli. Wanker in a round tower searching for black sausage in a corner. Mulle riittäisi eines zu sein mit Diotima...
xxx/ellauri312.html on line 1047: A great word to know, though we’ll also talk about something really incredibly boring. But we’ll also look at the meaning of the verb erlösen, and that’s totally worth it. Like… for real. Like… literally.
xxx/ellauri312.html on line 1053: The German Los evolved in a similar way but already 1000 years ago it had shifted its focus toward the idea of lottery, gratuitous gratification without work or effort. And with the rise of regular debtor´s prisons the main meaning Erlösung has today: bail.
xxx/ellauri312.html on line 1058: So Erlösung is about the idea of bailing out, gratification for some sort of debt you ran into and the most common meaning is redemption. I hope you enjoyed it and see you next time.
xxx/ellauri314.html on line 35: ”If you wish to see the truth, then hold no opinions for or against anything. To set up what you like against what you dislike is the disease of the mind… Do not search for the truth; only cease to cherish opinions”.
xxx/ellauri314.html on line 49: Alla intresserade är välkomna, du behöver inte ha tidigare erfarenhet av mindfulness eller meditation. Vi börjar med en stunds meditation eller annan form utav närvaroövning, som efterföljs av en frågestund och ett föredrag av den läraren som håller passet (se teman nedan). Sedan tar vi en paus med te/vatten, och avslutar med en stunds meditationsövning igen med alla dom som ännu är närvarande. Du kan komma i vanliga, bekväma kläder. Mindfulnessista on paasattu mm. albumeissa 74, 88, 132, 219 (Patanjali), 282 (Which What Hanhi), 114, 116, 122 (Maisu), 123, 126, 137, 200, 225, ja tämä vielä.
xxx/ellauri314.html on line 51: Grundkostnaden för deltagandet är 200 kr, men du är varmt välkommen att betala mer eller mindre, efter din förmåga. Du kan betala per Swish på plats eller per faktura. Maria Niemi föreläser om Meditation för den som har “svårt” att meditera, och om Mindfulness och ekopsykologi. Maria är legitimerad psykoterapeut med affektfokuserad psykodynamisk inriktning (läs mer här om psykoterapiformen som Maria erbjuder) och har flerårig erfarenhet som mindfulnessinstruktör (MBSR – läs mer här). Hon är även docent och forskare på Karolinska Institutet. Hon sitter med i styrelsen för den Svenska Lärarföreningen för Mindfulnessbaserade Program, MBTA Sweden.
xxx/ellauri314.html on line 55: Maria är legitimerad psykoterapeut med utbildning från Skandinaviens Akademi för Psykoterapiutveckling, SAPU, samt grundläggande psykoterapiutbildning från St Lukas Utbildningsinstitut. Hon har även gått alla utbildningssteg för att ge Mindfulnessbaserad Stressreduktion i grupp, från Oasis Institute och Center for Mindfulness, Sweden. Hon utbildar sig också inom existentiell psykologi hos Sällskapet för Existentiell Psykoterapi.
xxx/ellauri314.html on line 113: Ei Shane kuitenkaan, josta näkyy tulleen nimekäs rullalautturi. His normal stance is Goofy. In Shane's 2015 "Shane Goes Skate Mental" video part, Shane performed a nollie backside heelflip down the steps at Wallenberg. This is one of the most difficult tricks a skateboarder has done at this location. Shane O’Neill (n. 1530 – 2. kesäkuuta 1567 lähellä Cushendumia, Antrimin kreivikunta) oli irlantilainen aatelisherra, joka johti 1560-luvulla kapinaa Englannin ylivaltaa vastaan. MacDonnellien joukot kuitenkin hyökkäsivät petollisesti hänen kimppuunsa ja surmasivat hänet. Näin englantilaiset pääsivät eroon O’Neillista, jota he eivät itse olleet kyenneet kukistamaan.
xxx/ellauri314.html on line 142: Skribenten Sara Torvalds ei vakuutu Mereten agnostisesta kirjasta. Merete bara snusar på religion. Efter 2000 år är vi fortfarande samma människor.
xxx/ellauri314.html on line 145: Känslan av samhörighet när man sjunger tillsammans är nåt heligt, säger en annan svensk käring med glasögon på. Nina Österholm jobbar med disinformation i Helsingfors församlingar.
xxx/ellauri314.html on line 164: Kyrkan har ibland en tendens att ”reducera andlighet till feelgood”, som hon formulerar saken i sin bok. Det är just det som Rorty tycker är skitbra. Det är ju bra att få in vardagen i gudstjänsten, men hur vardagligt måste det bli? De flesta som går i kyrkan gör väl det för att få ett litet lyft. Under gudstjänsten tittar man lite på klockan och suckar över att de flesta psalmerna är så dåliga som lyrics och låtarna är inte heller något vidare. Lassiters urusla jamande i psalm 40 till
xxx/ellauri314.html on line 255: top for the first time and became the first centipede included in the ranking,
xxx/ellauri314.html on line 257: previous 24 years. In 2022, after topping the list for four years, Bezos was
xxx/ellauri314.html on line 260: for just a year. Arnault became the first French person to top the list. Vittu
xxx/ellauri314.html on line 268: including Elon Musk, who fell from No. 1 to No. 2.The list also marks for the
xxx/ellauri314.html on line 269: first time a French citizen was in the top position as well as a non-American for xxx/ellauri314.html on line 276: fortune shared with his six siblings and stepmother, and Kim Jung-yang, whose
xxx/ellauri314.html on line 277: fortune lies in Japanese-South Korean gaming giant Nexon, both under-20s.
xxx/ellauri314.html on line 291: unforgiving management style is similar to that of Apple co-founder Steve Jobs,
xxx/ellauri314.html on line 295: Jobs was placed for adoption as an infant by his biological parents,
xxx/ellauri314.html on line 299: mother filed for divorce and later met and married Cuban refugee Miguel Bezos. In
xxx/ellauri314.html on line 301: when Jorgensen was 18 and she was 16, shortly before they got married in Ciudad
xxx/ellauri314.html on line 325: Välkommen till ett djupt och utforskande samtal om anknytning med professor Pehr Granqvist vid Stockholm Universitet. I samtalet utforskar hur religion och andlighet kan bidra till personlig utveckling och att läka anknytningstrauma.
xxx/ellauri314.html on line 332: format=auto,width=520,height=292/aa/c1c4cf72f86c99958a39f57a59a32faa7200b5">
xxx/ellauri319.html on line 117: Born in Hampshire, Chamberlain emigrated to Dresden in adulthood out of an adoration for composer Richard Wagner, and was later naturalised as a German citizen. He married Eva von Bülow, Wagner's daughter, in December 1908, twenty-five years after Wagner's death.
xxx/ellauri319.html on line 251: Tämä kertomus löytyi "Greedy finance" nimiseltä palstalta, se oli täynnä mainoskatkoja. Pääasia oli kazoa ne kaikki mainoxet. Ads help us run this site. By continuing your navigation on our site, pre-selected companies may set cookies or access and use sensitive information on your device to serve relevant ads or personalized content.
xxx/ellauri319.html on line 317: Edward Bellamy (1850–1898), fiction writer remembered for his book Looking Backward, died from tuberculosis
xxx/ellauri319.html on line 343: Albert Camus, French writer, playwright, activist, and absurdist philosopher, suffered from tuberculosis. He was forced to drop out of school (University of Algiers) due to severe attacks of tuberculosis. However, his death was caused by a car accident.
xxx/ellauri319.html on line 393: Franz Kafka (1883–1924), German-language novelist best known for his novel The Trial, died from tuberculosis
xxx/ellauri319.html on line 411: Jules Laforgue (1860–1887), French-Uruguayan poet
xxx/ellauri319.html on line 491: Masaoka Shiki (1867–1902), Japanese poet famous for revitalizing the haiku, died after a long struggle with tuberculosis
xxx/ellauri319.html on line 665: If you think you might have syphilis, it's best to avoid sex until you've talked with your doctor. If you do engage in sexual activity before seeing your doctor or during it, be sure to follow safe sex practices, such as using a condom. WHO estimates that 7.1 million adults between 15 and 49 years old acquire syphilis every year. About 210 million women get knocked up per year. Over 70 million of the wannabes get aborted, that is about a third. The figures had better go the other way.
xxx/ellauri319.html on line 671: Alamo, joka oli syntyessään Bernie Lazar Hoffman, kuoli tiistaina 82-vuotiaana vankina liittovaltion vankilan sairaalassa Butnerissa, Bernie LaZar Hoffman syntyi juutalaisvanhemmille. Alamo muutti nimensä kuulostamaan enemmän italialaiselta huijarilta ja väitti työskennelleensä rock 'n' roll -promoottorina 1960-luvulla. Noihin aikoihin hän ilmeisesti päätti, että Kalifornian katuministeriöissä oli ansaittavissa enemmän rahaa kuin rabbittina.
xxx/ellauri320.html on line 57: Mildred Newman ( os. Rubenstein, 1919/20-2001) oli yhdysvaltalainen psykologi ja kirjailija, joka tunnetaan oma-apukirjoistaan. Juutalaisämmä siis tämäkin. Newmanin äiti oli Venäjältä ja Newman varttui Manhattanilla. Isästä ei tietoa. Ennen työskentelyään psykologina Newman opiskeli modernia tanssia ja oli taiteilijoiden malli. Hän kouluttautui psykoanalyytikkona Theodor Reichin perustamassa National Psychological Association for Psychoanalysisissa. Hän tajusi, että hänen potilaansa tarvitsivat paikan saada positiivista palautetta, ja vuonna 1971 hän ja hänen miehensä Bernard Berkowitz (1923-2000) kynäilivät kirjan, josta tuli How to Be Your Own Best Friend. Siitä alkoi itseaputeollisuuden buumi. Hän ja hänen miehensä hoitivat niin monia julkkiksia, että heidät tunnettiin "tähtien terapeutteina".
xxx/ellauri320.html on line 101: Luultavasti perin harva vaimo olisi tyytyväinen jos kirjoittaisi runon tuolla hinnalla - ainakaan useammin kuin kerran. Musta silmä opettaa. A good wife knows her place. She fixes her makeup before the husband returns from work and tells the hungry kids to pipe down until he has eaten. She asks him how his day has been and does not volunteer her own hardships during the day.
xxx/ellauri320.html on line 114: Suosikkikirjassaan Man's Search for Meaning tohtori Viktor E. Frankl vertasi omaa "kolmatta wieniläistä psykoterapiakouluaan" (Freudin ja Adlerin koulujen jälkeen) Adlerin analyysiin:
xxx/ellauri320.html on line 156: Well, I may write about innocent virgins,' she said, over a lavish lunch of pheasant and vintage hock, 'but I wasn't one when I married. I lost my virginity at 18 to Viscount Elmley, the son of the seventh Earl Beauchamp, Lord Warden of the Cinque Ports, whose glorious home, Madresfield Court, was the model for the house in Evelyn Waugh's Brideshead Revisited.
xxx/ellauri320.html on line 161: When she began writing for the Daily Express at 22, the paper's proprietor, Lord Beaverbrook, told her: 'I can't ask you to marry me, but I'll make you the most important journalist in the world.'
xxx/ellauri320.html on line 165: 'Sachie', her name for Alexander, bought her a house in Mayfair and a black and white Rolls-Royce. 'He was rich,' she said. 'His father's company printed all the Government's postal orders.
xxx/ellauri320.html on line 167: 'After a year of absolute misery, I began to take lovers. The first was Geordie, the fifth Duke of Sutherland, who was very much married but had admired me for a long while. He was Under Secretary of State for War at the time.'
xxx/ellauri320.html on line 172: Shortly before the Duke of Sutherland's death in 1963, he and his second Duchess met Cartland at a lunch party in London. Clearly aware of her husband's amorous exploits, Clare Sutherland turned to Cartland and said: 'Of course, Raine is Geordie's daughter.'
xxx/ellauri320.html on line 176: Cartland's second lover, Mayfair neighbour Lieutenant-Commander Glen Kidston, was also married. The former submarine officer in the Royal Navy was rich, handsome and ruggedly masculine.
xxx/ellauri320.html on line 185: By 1932 and trapped in a nightmare marriage (having discovered love letters sent to her husband by a married woman), Cartland resolved to free herself and sued for divorce on the grounds of her husband's adultery.
xxx/ellauri320.html on line 188: Following the publication of Cartland's unfortunately titled fifth novel, A Virgin In Mayfair, the divorce case came to court in November 1932. After days of lurid headlines, and even more lurid evidence, Cartland won the case.
xxx/ellauri320.html on line 189: Four years later she married her husband's first cousin and best friend, Hugh McCorquodale. They had two sons, Ian and Glen, and remained happy together for 28 years, until Hugh's death in 1963.
xxx/ellauri320.html on line 195: Despite this very pointed rebuff, Cartland's confidence in these years seemed ever burgeoning - at the age of 77, she even recorded an album of love songs which were so hilarious that it became a collector's item for all the wrong reasons.
xxx/ellauri320.html on line 196: Nevertheless, the murder by the IRA in 1979 of Lord Mountbatten, a friend for more than 50 years, was a devastating shock. But not least of the faults in tomorrow's TV film is the suggestion that Cartland was expecting him to propose marriage.
xxx/ellauri320.html on line 204: A group of snide and snobbish courtiers, allegedly by Princess Margaret, campaigned to influence Earl Spencer into withdrawing the two tickets he had allocated to his mother-in-law for the wedding in St Paul's Cathedral.
xxx/ellauri320.html on line 205: Cartland put a brave face on the snub, attempting to explain it away, but privately she was devastated. To save face, she threw open Camfield Place for a party for St John's Ambulance volunteers, appearing in the tailored brown uniform of the Order of St John, instead of her usual pink ostrich feathers.
xxx/ellauri320.html on line 210: Further evidence that the Spencers, at times, treated Cartland distantly came in 1989 when, for the second time, she became the subject of television's This Is Your Life.
xxx/ellauri320.html on line 217: The last time I saw Cartland was in June 1997, at a performance of Always, a musical about the Abdication, at London's Victoria Palace. Her appearance was drastically changed. Gone was the forest of false eyelashes, and the voluminous blonde wig. The front of her head was now almost bald.
xxx/ellauri320.html on line 218: She talked loudly throughout the performance. 'I was there when that happened,' she shouted at one point. In the interval, the theatre manager, who had received complaints from actors and members of the audience, asked her to be quiet.
xxx/ellauri320.html on line 220: As dementia set in, her indiscretions became more extreme. A year before Diana's death, she delivered her own verdict on the failure of the Wales marriage. 'Of course, you know where it all went wrong. She wouldn't do oral sex.'
xxx/ellauri320.html on line 221: In 1998, she publicly rebuked Earl Spencer, whom she had never forgiven for kicking Raine's possessions down the stairs at Althorp in black bin-liners, for charging tourists £9.50 to view Diana's grave.
xxx/ellauri320.html on line 269:
Barbara Taylor Bradford
UK/USA
225M
romanssi
Emma Harte
I work 8 hours a day.
xxx/ellauri320.html on line 362: Ja det kan jeg godt svare på fordi jeg er Ung gammel, snart 82 år.
xxx/ellauri320.html on line 363: Det å bli gammel, tenkte jeg ikke over før for 2 år siden da jeg plutselig havnet på sykehuset en morgen. Jeg skulle dusje, så da vannet kom over hodet mitt, var det plutselig vondt å få vann i håret? Jeg skjønte ingenting, så ble alt rundt meg "rosa?" Da besvimte jeg og hektet av glassdøren på dusjkabinettet. Jeg våknet etter noen sekunder på gulvet utenfor dusjen med døren på snei! Jeg hadde ikke følt meg dårlig før dette. Var frisk som en fisk og syklet mye. På sykehuset konstanterer de dobbel lungebetennelse, og flere mangler i blodet, bl.annet Kadium? Og jeg som spiser variert mat, tar mine vitaminer og noe kosttilskudd, vet ikke hvorfor dette skjedde. Men etter noen dager på sykehus var alt ok igjen. Det var ikke hyggelig å reise til sykehus med håndkle rundt håret og badehåndkle rundt kroppen uten noen andre ting med. Jeg ler av det i dag. Men tilbake til det å bli gammel! Plutselig skjer det noe uventet, som artrose, dårligere tarmfunksjon. Jeg la om kostholdet mitt 100%, og vips var alle smerter borte, tarmene har begynt å fungere normalt igjen etter å ha fått Ulcerøs kolitt. Med min nye måte å spise på, er alt bra hittil. Håper det fortsetter slik. Når man blir gammel, gjør det ofte litt vondt her og der. Men kostholdet er nøkkelen til god og smertefri helse. God sommer!
xxx/ellauri320.html on line 365: Er det deprimerende å bo i Norge? Jeg flyttet fra Norge for 6 år siden mye fordi jeg ikke kunne forestille meg noe mer deprimerende enn å jobbe 8 timer hver dag bare for å overleve, og fremdeles ikke ha råd til å leve, og jeg har ikke angret et sekund.
xxx/ellauri320.html on line 366: Jeg tror alt vi blir fortalt er forventet av oss fra ung alder i dagens moderne samfunn gjør mange deprimerte og raske til å dømme, og Norge er er forferdelig dyrt land å bo i, hvor det er høyt fokus på hva du har og lite fokus på hvordan du har det. Nordmenn generelt er jo kjent for å ikke like fremmede, folk går rett forbi folk som sover på gata fordi de antar at de er narkomane og at de er farlige. Jeg var på bussen i Oslo en gang hvor en mann var bevisstløs, det tok 20 minutter å overbevise bussjåføren til å stoppe, ambulanse måtte ringes etter 2 ganger fordi de avlyste første gang, alt fordi de antok at han var full. Da ambulansen endelig kom, fikk de vekket han, men de spurte ikke engang hva han het, de bare tok han av bussen og lot han sitte alene på bussholdeplassen. Jeg hadde blitt med bussen langt forbi min holdeplass fordi jeg ville se at det gikk bra med han, jeg gikk av da han ble tatt med av og pratet med han etter ambulansen reiste igjen. Viste seg at mannen hadde besvimt fordi han hadde diabetes, han visste ikke engang hva han het. Diabetikere lukter ekkelt.
xxx/ellauri320.html on line 368: Mangelen på medmenneskelighet i Norge er hårreisende, folk dømmer hverandre uten å vite noe som helst om hverandre. Hva slags verden er det vi lever i hvor folk antar at bevisstløse mennesker er farlige og ikke trenger hjelp? Dette gjelder selvfølgelig ikke bare Norge, men jeg ser langt mindre av den slags her i Portugal. Her kommer naboen med tomater fra hagen bare fordi dere er naboer og forbipasserende fremmede hjelper deg med å parkere når de ser du har dårlig sikt. Her har de også avkriminalisert alle rusmidler og i stedet for å straffe folk som har det så vondt at de ikke talker hverdagen, så tilbyr de hjelp så disse menneskene kan komme tilbake og bli en del av samfunnet igjen. Vi nordmenn har mye å lære når det kommer til medmenneskelighet, så neste gang du ser noen som ligger bevisstløs på gata, spør om de trenger hjelp, de er mest sannsynlig ikke farlige og et enkelt "Hei, går det bra med deg?" kan redde liv. Folk er ikke farlige bare fordi de ikke har råd til vaskemaskin og nye klær.
xxx/ellauri320.html on line 369: For å oppsummere, Norge er et dyrt land hvor du nå om dagen ikke får jobb i kassa på REMA uten 3 års videregående utdanning, og forventningene til hva folk skal prestere i livet for å få lov til å være del av samfunnet kan knekke selv de sterkeste mennesker.
xxx/ellauri320.html on line 408: Hän esiintyi cosplay-hahmona hittianimesarjassa Death Note for Halloween vuonna 2020.
xxx/ellauri320.html on line 427: format&rect=0%2C1%2C3861%2C2999&w=800&h=622&q=100" height="250px" />
xxx/ellauri329.html on line 68: Tandis que, pour montrer un peu ses formes grasses, kun taas esitelläkseen hieman pulleita muotojaan,
xxx/ellauri329.html on line 97: In 2004, Harper’s magazine published Natasha, a first short story by a promising 31-year-old Jewish Canadian writer, David Bezmozgis. This memorable tale of a doomed teenage love between Mark, a Jewish Toronto slacker, and his troubled (shiksa) Russian cousin by marriage was eventually released in a collection chronicling the lives of a Latvian immigrant family, not unlike the author’s own. Bezmozgis’s debut became a cult sensation with critics drawing literary comparisons to Bernard Malamud and Philip Roth. The story was subsequently reprinted in 15 languages. After penning two more acclaimed novels, then writing and directing his first feature Victoria Day (SFJFF 2010), Bezmozgis finally brings his modern classic to the big screen in a remarkably assured adaptation that’s both highly provocative and deeply poignant. At the heart of this emotional, coming-of-age drama are the extraordinarily measured performances of Alex Ozerov as Mark and newcomer Sasha K. Gordon as the sexually precocious Natasha, the dark star who forever alters Mark’s staid, suburban existence. Fans of the writer’s original source material will not be disappointed in David Bezmozgis’s haunting narrative of forbidden love caught between the old world and the new, further proof of this talented artist’s notable command of both literature and the cinema. —Thomas Logoreci Note: Mature Content. A New Life in the west means a second chance for precocious Latvian jews.
xxx/ellauri329.html on line 144: Rödhårig forskare smusslar undan en förhistorisk fallos. Kapten Pulteri och hans besättning håller i penisen med båda händer, men den vill inte stå i alla fall. Valitettavasti tämäkin tussutaiteilija on jo vainaja. Niinkuin me kaikki katoamme kerran.
xxx/ellauri329.html on line 149: California. She was the daughter of George and
xxx/ellauri329.html on line 151: performing in explicit hardcore movies at age
xxx/ellauri329.html on line 153: for such notable companies as Evolution
xxx/ellauri329.html on line 206: Jennifer Jones runs about her emotions like a headless chicken. One word will suffice for Gina Lollobrigida - mitkä lollot! No ei, Ginalla oli sievät pienet nukenkasvot eikä mitenkään suhteettoman suuret puskurit. Bogart oli surkea ja ikävystyttävä hukkapätkä sössöttäjä kuten aina.
xxx/ellauri329.html on line 306: Overstuffed and undercooked but saved by the natural sex performances by Alex Ozerov and Sascha K. Gordon who add some tight well lubricated depth and erectile length. A girl turned calculating and nihilistic by her communist upbringing and there is no coyness here. [A bunch of N.Y. jews]
xxx/ellauri337.html on line 119: „Der Verf. hat keineswegs Einblick in Lenis gesamtes Leibes-, Seelen- und Liebesleben, doch ist alles, aber auch alles getan worden, um über Leni das zu bekommen, was man sachliche Information nennt (…), und was hier berichtet wird, kann mit an Sicherheit grenzender Wahrscheinlichkeit als zutreffend bezeichnet werden.“ (S. 9)
xxx/ellauri337.html on line 139: Boris Lvović Koltowski, ein russischer Kriegsgefangener, kommt in die Kranzbinderei von Pelzer. Ein anonymer hochgestellter Herr, ein deutscher Großkapitalist mit besten Verbindungen in die Politik, sorgt dafür, dass Boris, Sohn eines russischen Nachrichtendienstlers, in immer humanere Lager und schließlich zu Pelzer kommt. Boris ist Straßenbauingenieur, spricht fließend Deutsch und kennt Trakl und Hölderlin. Er steht „außerhalb der Logik der Geschichte“: Obwohl er Kriegsgefangener ist, verrichtet er leichte Arbeit, isst Brot und Butter, trägt abgelegte Kapitalistenkleidung, verfügt über Information über seinen eigenen Aufenthaltsort und den Kriegsverlauf – und hat eine Geliebte: Leni.
xxx/ellauri337.html on line 177: Der Roman beginnt mit einer ungewöhnlichen Widmung: „Für Leni, Lev und Boris“ – also für die Hauptfiguren der Geschichte. Es handelt sich beim Gruppenbild mit Dame um die Rekonstruktion eines Lebens anhand von Zeugenaussagen, Erinnerungen und Dokumenten. Böll vermischt Fakten mit erfundenen „Originaldokumenten“, er entwirft eine fiktive Handlung unter Bezugnahme auf historische Ereignisse, zum Beispiel den Bombenkrieg, die Nürnberger Prozesse, Adenauers Reise nach Moskau 1955. Die Romanstruktur ist nicht strikt chronologisch, sondern sprunghaft, episodisch, wie die Zeugenaussagen voller Wiederholungen und Ungenauigkeiten und daher oftmals verwirrend. Als Erzähler tritt ein namenloser Verfasser auf, der sich oft mit Beschreibungen von Interieurs und Interviewsituationen aufhält und ein Faible für Abkürzungen und Initialen hat, was dem Leser viel Aufmerksamkeit abverlangt. Der Roman hat Längen da, wo all die Erinnerungen und subjektiven Bewertungen der Beteiligten vorbeiziehen, nimmt aber im letzten Fünftel, als die Handlung auf ihr Happening-artiges Ende zuläuft, deutlich Tempo auf. Böll nutzt das Potenzial der deutschen Sprache für Schachtelwörter zu kreativen sozialkritischen Neuprägungen. Vielerorts ist er sarkastisch, ätzend, bissig. Er schreibt häufig in indirekter Rede und hat sich von der schlichte Prosa seiner Trümmerliteratur und Kurzgeschichten weit fortentwickelt.
xxx/ellauri337.html on line 265: Maurice Merleau-Ponty (14. maaliskuuta 1908 Rochefort-sur-Mer, Charente-Maritime – 3. toukokuuta 1961 Pariisi) oli ranskalainen fenomenologisen koulukunnan filosofi, jonka filosofian keskeisinä teemoina ovat muun muassa ruumiillisuus ja havainto. Merleau-Ponty on saanut ajatteluunsa vaikutteita erityisesti Edmund Husserlin ja Henri Bergsonin ajatuksista, mutta erityisesti Merleau-Pontyn päätyönä pidetyssä teoksessa Phénomenologie de la Perception (1945) yhtenä olennaisena teemana toimii myös 1900-luvun ensimmäisinä vuosikymmeninä Saksassa kehittynyt gestalt- eli hahmopsykologia. Merleau-Ponty teki uransa alkuvaiheissa paljon yhteistyötä Jean-Paul Sartren kanssa, mutta heidän suhteensa päätyi myöhemmin poliittisista syistä välirikkoon. Mauri oli jiipeetä kovempi stalinisti Korean sodan aikana.
xxx/ellauri337.html on line 504: Genesis 6:1-4 When man began to multiply on the face of the land and daughters were born to them, the sons of God saw that the daughters of man were attractive. And they took as their wives any they chose. Then the LORD said, “My Spirit shall not abide in man forever, for he is flesh: his days shall be 120 years.” The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of man and they bore children to them. These were the mighty men who were of old, the men of renown.
xxx/ellauri337.html on line 575: The scenes in Longharvest Lane and the surrounding area were shot in Sheffield and scenes depicting Whitechapel were actually filmed in Hull and Bradford.
xxx/ellauri354.html on line 120: Turhauttavaa kuitenkin, että Márquezin loistosta tuli välähdyksiä, mutta tämä rajoittui satunnaiseen kirjoittamiseen siellä täällä, edes silmiinpistävät oivallukset euforiaan, joka on kuolemanpelon kääntöpuoli, eivät voineet pelastaa sitä haudasta... Ei ihme, että huorat olivat melankolisia, he olivat luultavasti myös kyllästyneitä, en syytä heitä. Odotin paljon enemmän, tämä tuntui Gabrielin huonolta päivältä toimistossa, mutta meillä kaikilla on niitä.
xxx/ellauri354.html on line 129: Kalanick was born on August 6, 1976, and grew up in the Northridge neighborhood of Los Angeles. Kalanick's parents are Bonnie Renée Horowitz Kalanick (née Bloom) and Donald Edward Kalanick. Bonnie, whose family were Viennese Jews who immigrated to the U.S. in the early 20th century, worked in retail advertising for the Los Angeles Daily News. Kalanick studied computer engineering and business economics at the University of California, Los Angeles (UCLA) until he dropped out to make MMMMONEY! Inhottava viurusilmä. Uuber ajoi alas Suomen taxilainsäädännön kauko-ohjaamalla limaista näppyläistä kumikana Berneriä.
xxx/ellauri354.html on line 210: My Helmet now shall make a hive for bees Kypärästä tulee mehiläisten kuuppa
xxx/ellauri354.html on line 217: I'll teach my Swaines this Carrol for a song. Opetan poikasille tän viisun pikkurahalla.
xxx/ellauri354.html on line 243: Hemingway is not an Existentialist, for there has been no known liason between him and the other existentialsists, niether personally nor intellectually, and neither has ever formally recognized a kinship to the other.
xxx/ellauri354.html on line 253: Sartre has said that the writer's is to cure the "sick" language that is incommunicative. Iris Murdoch, in attempting to answer what the sickness of the language really is, says it is the fact that we can no longer take language for granted as a medium of communication. "Its transparancy has gone. We are like people who for a long time looked out of a window without noticing the glass - and then one day began to notice this too. Hemingway also feals this way. Our time demands a simple prose. with an Eliot-like emphasis on semantics."
xxx/ellauri354.html on line 259: “A coward dies a thousand times before his death, but the valiant taste of death but once. It seems to me most strange that men should fear, seeing that death, a necessary end, will come when it will come.” ― William Shakespeare, Julius Caesar. Silly Bill, the £1000 question is just the when.
xxx/ellauri354.html on line 261: Mandel takes a brief reference to an anticlerical novel made by one of the characters in A Farewell to Arms and explores the historical and ideological basis for its presence in the novel. In a novel where the Priest is such an important figure, the discussion of the Catholic Church and the way that soldiers would regard religion becomes an important thematic examination. Mandel traces her exploration of this topic, the translation of this obscure novel, and her subsequent revelations, in a way that makes this chapter a study in scholarship and the excavation of an arcane reference.
xxx/ellauri354.html on line 265: Professor Gianfranca Balestra of the Università Cattolica del Sacro Cuore (Milan) not only located the book but took the extraordinary trouble of having the whole thing xeroxed for me. Finally, in late 1995, I had the 288 pages of Il maiale nero: Rivelazioni e documenti in my hands. But what does it say? It's all in Italian! The puzzle was partially solved by Enzo Michelangeli: “Il Maiale Nero” is a novel written by Umberto Notari in the early 20th Century. His most famous book is the first he published in 1904, “Quelle signore” (“Those ladies”), about the world of prostitution: it earned him a prosecution for obscenity resulting in a fine, but the book was reprinted and by 1920 had sold more than half million copies.
xxx/ellauri354.html on line 267: Eventually Notari ended up as a fascist, founding the Milanese newspaper “L’Ambrosiano” in 1922, and was appointed to the very institutional “Accademia d’Italia”: just like another firebrand-turned-reactionary, the initiator of the Italian Futuristic movement Filippo Tommaso Marinetti, who, as a young, used to call for burning academies down... [signed] Enzo. The Black Pig is not a novel, as Enzo claims, but an energetic, apparently learned, vitriolic attack on the precepts and clergy of the Catholic Church.
xxx/ellauri354.html on line 273: Notari’s novel sold 80,000 copies in six months and sales only increased when it was accused of offending public morality; it and its author were acquitted, with Marinetti serving as witness for the defense. “It was Notari’s good fortune,” one scholar writes, “to be accused of obscenity by a court in Parma.... Marinetti, who attended and clearly relished the trial, wrote a detailed account of it for Parisian readers... and then translated his account into Italian, appending a brief, self-congratulatory introduction” (Adamson 97). Marinetti bragged that the trial “gave an extraordinary boost to the book’s sales such that, today, one finds it in all the elegant parlors, in all the bedrooms, under the virginal bedlinens of all the convent-school girls and inside the prayer benches of all the new brides” (qtd. in Adamson 97–98). Notari quickly produced a sequel, Femmina: Scene di una grande capitale (1906), which became a best seller before it too was seized and banned. Notari proudly listed these three books’ sales figures and legal histories in the front matter of his next book, The Black Pig (1907).
xxx/ellauri354.html on line 277: He supported universal suffrage and divorce and argued strongly for expelling the Vatican from Italy. Some twenty years after the publication of The Black Pig, he retook the “woman question” with La donna “tipo tre” (The type-three woman; 1929), about the woman who is financially, socially, and otherwise independent. The year 1930 saw two more titles on the topic of women: Le ragazze allarmanti (The alarming girls) and La donna negli affari (The woman in business).
xxx/ellauri354.html on line 279: The Black Pig’s front matter also mentions two earlier publications that reveal Notari’s anticlerical bias: Carducci Intimo (1903), a biography of Giosuè Carducci (1835–1907), the Italian poet, professor, classicist, translator, freethinker, fierce opponent of the Catholic Church, and author of “Hymn to Satan,” who would be awarded the 1906 Nobel Prize in Literature; and Il Papa alla porta! Inchiesta e conclusioni per l’abolizione del Papato (Throw the Pope out! An inquest and conclusions for the abolition of the Papacy), aimed at the recently elected and very conservative Pope Pius X. Notari’s anticlericalism is also visible in his dedication of The Black Pig: “A due invitti innovatori di un Italia pagana e virile, dedico questo libro di demolizione di una Italia chiercuta e bazzotta” (To two indomitable revivers of a pagan and virile Italy, I dedicate this book aimed at the destruction of a tonsured and limp Italy).
xxx/ellauri354.html on line 372: Latin is a common language for the mottos: whether as quotations taken from the Roman writers Ovid, Martial, or Horace, or as translations of time-related sentiments. Mechanick Dialling, a 1769 manual for creating sundials, includes 300 “Latin mottos for dials, with their Meaning in English”, indicative of an expectation that a motto would be added. Margaret Gatty, who wrote the book on sundials (“The Book of Sundials”), collected 1,682 mottos in an appendix to her exhaustive history, taken from instruments all over Europe.
xxx/ellauri354.html on line 374: In the appendix, each location is carefully catalogued with notes as to placement, location of the sundial, and maker(s) if known. McLemore’s observation that they’re “all sad like that” is hard to argue with: there are a lot of ways to say “remember you will die,” “time is fleeting,” and “seize the day,” and many of them are in Gatty’s book. The motto that S-Town host Brian Reed1 finds in a mission garden, knowing to look for it because John told him to, does not appear there, but does in another: “Nil boni hodie diam perdidi: I did nothing good today — the day is lost.”
xxx/ellauri354.html on line 399: Amicis qualibet hora. (Any hour for my friends.)
xxx/ellauri354.html on line 411: Viime aikoina on nautittu joka ilta monta tuntia länkkäriä väkivaltaviihdettä. Kaikki haluavat tuliaseita. Meganin luupää Tommylla on iso. Se hinkkaa asettaan yxinäisenä ja mustasukkaisena pöydän ääressä kun Megan heilastelee sitä selkeästi fixumpaa virologia. (Oikeasti kaveri on koulut keskenjättänyt ohiolaisen hizarin poika.) Ylifixut sarjamurhaajat jekuttavat toistuvasti ylifixuja skoudeja. Hän on jättänyt taas vihjeen. Olemme paikantaneet hänet hylättyyn teollisuuskiinteistöön. Pienet taskulamput mukaan ja autoihin! Poliisi! Drop the gun! BLAM! Oho hän kuoli. Nyt tuli poliisille paha mieli. Vinosuinen naurettavan ylipainoinen Mr. Jeeves parantaa Jerry Cottonin pahan omantunnon. Lipesikö roisto kädestä vai annoitko sen pudota? Mixi ammuit klovnia? Mixi teit sen? Se on rikki nyt. En tiedä BUAAAH. Tuo kuulostaa paremmalta. Rakenna mulle grilli ja käristä kilon pala pihviä niin saat terveen paperit. These babies cost fifty bucks a pop. Olikohan ne Jeffersonianin rodesta? Yxinjäänyt isä jonka tytön (aina "My baby") raiskasi nakumiljonääri, hullu saarnaaja ja söi kumialligaattori, murti suuta murti päätä murti mustoa haventa ennenkuin kävi ampumassa oletetun pahantekijän. I'm sorry for your loss. Mixi anglosaxit aina virnuilee kyynelten lävize? Typerä maneeri. Onxe urheaa? Urhea kuolee 2000 kuolemaa muttei näytä sitä, sanoi Ernest Hemingway. Että jenkeissä on sairas meininki. Mutta kyllä pikku Suomi tulee perästä. Elintasokuilun kasvaessa täältäkin alkaa löytyä lasten ja muiden ruumiinosien myymälöitä ja roistoilulle sopivia slummeja. Neekereistä ja suurialaisista matuista sopii aloitella. We've got the coolest jobs.
xxx/ellauri354.html on line 417: Though the podcast was promoted under the name S-Town, Reed reveals in the first episode that this is a euphemism for "Shit-Town", McLemore's derogatory term for Woodstock. McLemore killed himself by drinking potassium cyanide on June 22, 2015, while the podcast was still in production.
xxx/ellauri354.html on line 418: The Guardian gave S-Town a critical review. The opinion piece called S-Town "a good story, but an indefensible one." The article states that the podcast is supposed to leave you feeling positive, however instead it feels forced.
xxx/ellauri354.html on line 445: Thomas Pynchon for the title of his first published story, The Small Rain (1959).
xxx/ellauri354.html on line 548: Ortodoksisten juutalaisten keskuudessa yleisesti hyväksytty kanta on, että koko uhrijärjestys palautetaan temppelin rakentamisen jälkeen. Tämä uskomus on upotettu ortodoksisten juutalaisten rukouspalveluksiin. Ortodoksiset juutalaiset lausuvat kolme kertaa päivässä Amidan, joka sisältää rukoukset temppelin ennallistamisen ja uhrien uudelleen aloittamisen puolesta, ja joka päivä lausutaan päivän uhrijärjestys ja psalmit, joita leeviläiset olisivat laulaneet sinä päivänä. Konservatiiviset, reformistit ja jälleenrakentamisen viranomaiset kiistävät kaiken uskon korbanin jatkamiseen.
xxx/ellauri354.html on line 550: Maimonides kirjoitti The Guide for the Perplexedissä, että "Jumala on tietoisesti siirtänyt juutalaiset pois uhrauksista rukoukseen, koska rukous on palvonnan korkeampi muoto". Kuitenkin juutalaisessa laissa, Mishneh Torah, hän sanoo, että eläinten uhraukset jatkuvat kolmannessa temppelissä, ja kertoo kuinka ne suoritetaan. Jotkut [ kuka? ] uskovat rabbi Abraham Isaac Kookin näkemyksen, että eläinuhreja ei palauteta. Näitä temppelipalvelusta koskevia näkemyksiä tulkitaan toisinaan väärin (esimerkiksi Olat Raiyahissa, jossa on kommentoitu Malakian profetiaa ("Sitten Juudan ja Jerusalemin viljauhri on Jumalalle otollinen niin kuin muinoin ja entisinä vuosina " [Malakia 3:4]), Kook osoittaa, että vain viljauhreja tarjotaan palautetussa temppelipalvelussa, kun taas asiaan liittyvässä Igrot HaRaiyahin esseessä hän ehdottaa muuta.
xxx/ellauri354.html on line 563: Uudistusjuutalaisuus ei usko keskustemppelin jälleenrakentamiseen tai temppelin uhrien tai palvonnan ennallistamiseen. Se pitää temppeli- ja uhriaikakautta primitiivisemmän rituaalimuodon ajanjaksona, josta juutalaisuus on kehittynyt ja jonka ei pitäisi palata. Se uskoo myös, että Cohenimien ja leeviläisten erityinen rooli edustaa kastijärjestelmää, joka ei ole yhteensopiva nykyaikaisten tasa-arvoperiaatteiden kanssa, eikä säilytä näitä rooleja. Lisäksi reformin näkemys on, että shul tai synagoga on moderni temppeli; siksi "temppeli" esiintyy lukuisissa seurakuntien nimissä reformijudaismissa. Synagogan nimeäminen uudelleen "temppeliksi" olikin yksi varhaisen reformin tunnusmerkeistä 1800-luvun Saksassa, kun Berliini julistettiin uudeksi Jerusalemiks ja uudistusjuutalaiset yrittivät osoittaa vankkumatonta saksalaista nationalismiaan. Antisionismi, joka luonnehti reformjutalaisuutta suuren osan sen historiasta, laantui merkittävästi holokaustin ja sitä seuranneen modernin Israelin valtion perustamisen ja myöhempien menestysten jälkeen. Usko juutalaisten paluuseen Jerusalemin temppeliin ei kuitenkaan ole osa valtavirtaa uudistettua juutalaisuutta.
xxx/ellauri354.html on line 571: [Paavali] viittaa seurakuntaan ja todellakin yksittäisiin kristittyihin "elävän Jumalan temppelinä" (1. Kor. 3:16, 6:19). Länsimaisille kristityille, jotka ajattelevat anakronistisesti temppeliä yksinkertaisesti katedraalin juutalaisena vastineena, kuva on vain yksi metafora monien joukossa ja ilman paljoa näkyvää merkitystä. Ensimmäisen vuosisadan juutalaiselle temppelillä oli kuitenkin valtava merkitys; seurauksena, kun Paavali käyttää tällaista kuvaa 25 vuoden sisällä ristiinnaulitsemisesta (2. temppelin ollessa yhä pystyssä), se on silmiinpistävä indeksi valtavasta muutoksesta, joka on tapahtunut hänen [Paavalin] ajatuksissaan. Kirkko oli syrjäyttänyt temppelin. Jos tämä koskee temppeliä ja Roomalaiskirjeen 4. luvussa maata, niin sen täytyy olla sitä suuremmalla syyllä Jerusalemin tapauksessa, joka muodosti samankeskisen ympyrän näiden kahden välillä normaalissa juutalaisessa maailmankuvassa.
xxx/ellauri356.html on line 51: Vitun putinisti Platon olis kieltänyt Homeroxen runouden. Fiktio on akkamaista. Niinhän se onkin. Platon pitäisi kieltää. Ari oli paljon fixumpi, toimi kiltisti Fyllixen juhtana. Venäläiset formalistit muistuttivat TS Elliottia ja HK Riikosta siinä ettei ne perustaneet elämä ja teos- menetelmästä. Martha Nussbaum pissi hunajaa pikkuhousuista. Jaakko pani pojat maxamaan etikkakurkkunsa. Nussbaumin mielestä Henry James ja Marcel Proust oli kovia moralisteja.
xxx/ellauri356.html on line 118: En 2020, elle fait partie des premières personnalités à répondre à l'appel de Laurent Joffrin ayant l'intention de lancer un mouvement pour la « refondation d’une gauche réaliste, réformiste ».
xxx/ellauri356.html on line 179: Vuonna 1975 hänestä tuli vieraileva professori Yalen yliopistossa ja sitten Cornellin yliopistossa nimellä " Andrew Dickson White Professor-at-Large". Hän on filosofian, ranskan ja vertailevan kirjallisuuden arvostettu professori Kalifornian yliopistossa Irvinessä (Yhdysvallat) vuodesta 1986. Hän oli "kulttuurisankari" Yhdysvalloissa. Literary Magazinen Jean -Louis Huen mukaan hän sai kunniatohtorin arvon 21 kertaa useista yliopistoista. Derrida julisti ennen kuolemaansa L'Humanité -sanomalehdelle : "En ole koskaan oleskellut pitkiä aikoja Yhdysvalloissa, suurin osa ajastani ei vietä siellä. Siitä huolimatta työni vastaanotto siellä oli todella anteliaampaa, tarkkaavaisempaa, kohtasin vähemmän sensuuria, tiesulkuja ja konflikteja kuin Ranskassa.»
xxx/ellauri356.html on line 212: Englantilainen The Times julkaisi vuonna 1992 Barry Smithin ja useiden filosofien, mukaan lukien Ruth "Barcan formula" Marcusin, Louis Armstrongin sekä WV Quinen allekirjoittaman avoimen kirjeen, jossa vastustettiin Cambridgen yliopiston myöntämistä Derridalle kunniatohtorin arvoa. Tässä kirjeessä kritisoitiin Derridan työtä erityisesti "riittämättömyydestä selkeyden ja kurinalaisuuden standardeihin" ja mainittiin, että "monet ranskalaisetkin filosofit näkevät herra Derridassa vain syyn hiljaiseen hämmennykseen".
xxx/ellauri356.html on line 226: Brachan kekkaama "matriisinen katse" käyttää matriisia symbolina vastustaakseen Lacanin fallista katsetta. (Ei sentään pillua.) Samalla tavalla kuin Lacanin muotoilu, joka on metaforinen viittaus anatomiaan pohtimaan symbolista maskuliinista voimaa, matriisi on metaforinen viittaus kohtuun (matriisi - kohtu), jotta voidaan keskustella ihmisen etiikan ja suhteellisuuden alkuperästä. Tämä muutos ei ollut pelkästään elimen (peniksen) ja sen kuvan vaihtaminen toiseen (kohtuun), vaan falloksen rakenteen, mekanismin, toimintojen ja logiikan vaihtoehdon keksiminen. Pollockin (kolja) mukaan Ettingerin matriisinen sfääri antaa meille mahdollisuuden paeta "käsityksestä diskreetistä ja yksittäisestä subjektista, joka muodostuu sellaisten rajojen asettamisesta, jotka erottavat sen maailman tai äidin ruumiin valtamerestä tai erilaistumattomasta toiseudesta". Pollock huomauttaa, että fallos- ja kastraatioahdistuksen termeissä ajattelu ohjaa aiheita "erotteluihin, halkeamiin, leikkauksiin ja halkeamiin". Venn lisää, että matriisin avulla katseen käsite ulottuu visuaalisen alueen ulkopuolelle kosketukseen, ääneen ja liikkeeseen. Kai koska kohtua voi vaan tunnustella päältäpäin, kun taas moloon voi tarrata kaxin käsin kii, ottaa poskeen ja/tai runkata.
xxx/ellauri356.html on line 282: Patriarkaalisessa kulttuurissa kynä on ymmärretty metaforisexi penixexi ja luovuuden on ymmärretty olevan luonteeltaan miehistä. Naiset sensijaan eivät yritäkään ymmärtää textiä vaan hyväilevät sitä kuin Leocadia sormenpäillä rusehtavaa valokuvaa. Eihän siitä tule lasta eikä paskaakaan.
xxx/ellauri356.html on line 377: Wasf on arabien runogenre, alongside 'the boast (fakhr), the invective (hijaa’), and the elegy (marthiya)'. In waṣf love poems, each part of a lover's body is described and praised in turn, often using exotic, extravagant, or even far-fetched metaphors. The Song of Solomon is a prominent example of such a poem, and other examples can be found in Thousand and One Nights. The images given in this type of poetry are not literally descriptive. Instead, they convey the delight of the lover for the beloved, where the lover finds freshness and splendor in the body as a reflected image in the world. Hilvik ei perustanut metaforista, se käytti vertauxia mieluummin.
xxx/ellauri356.html on line 450: [Lisäys anglosaxeilta: paikallinen NKVD:n osasto yritti pakottaa Tsvetajevan aloittamaan työnsä heidän informaattorinaan, mikä ei jättänyt hänelle muuta vaihtoehtoa kuin kuolla itsemurhaan.]
xxx/ellauri356.html on line 488: 26. tammikuuta 1977, Sollers allekirjoitti Le Mondessa – hän plus noin viisikymmentä persoonaa – (erityisesti Jean-Paul Sartren, Roland Barthesin, Simone de Beauvoirin, Alain Robbe-Grillet'n, Françoise Doltin ja Jacques Derridan kanssa) "Avoimen kirjeen rikoslain tarkistuskomissiolle tiettyjen lakitekstien tarkistamiseksi, aikuiset ja alaikäiset", jossa vaaditaan, että "alaikäisten väärinkäyttöä" koskevat lain artiklat "kumotaan tai muutetaan perusteellisesti" siinä mielessä, että "lapsen ja nuoren oikeus tunnustetaan ylläpitää suhteita valitsemiinsa ihmisiin." Se oli vetoomus kolmen miehen puolesta, joita syytettiin 15-vuotiaiden alaikäisten sopimattomasta pahoinpitelystä ilman väkivaltaa. Tämän tekstin oli kirjoittanut Gabriel Matzneff, joka ei salaa makuaan pedofiliaa ja efebofiliaa kohtaan. Matzneff kerskui nussineensa useitakin alaikäisiä tyttöjä. Helmikuussa 2020 julkaistussa New York Timesin profiilissa valokuvassa Matzneff seisoo yksin veden äärellä Italiassa, näyttää masentuneelta, surullinen kalju mies Burberryn trenssitakissa. Ämmä Springora tuhosi muiston siitä, mitä hän muistaa olleen "kestävä ja upea rakkaustarina". Mutta voiko teini-ikäisellä tytöllä olla "upea rakkaustarina" yli kolme kertaa häntä ikäisemmän henkilön kanssa? Tämä on Consentin ytimessä oleva kysymys. Lukijat eivät epäile vastauksesta mitään. This manner willl be convenient for a man who wants to enjoy a woman, and can only get at her by force and against her will. (Perfumed Garden, p. 72.)
xxx/ellauri356.html on line 565: Dionysos on myyttinen metafora toivolle, jonka Hölderlin kehitti myös muissa runoissa (Saaristo, Tonavan lähteellä, Germania), nimittäin siitä, että täyttymys, jumalallisen saapuminen, on lähellä ja leviää Hellaxesta, antiikin Kreikka) Hesperiaan, länteen, erityisesti Saksaan.
xxx/ellauri357.html on line 92: Helsingin yliopiston filosofian laitoksella mannermainen filosofia on kokenut asteittaisen renessanssin 1980-luvulta alkaen. Eräät analyyttisestikin virittyneet ajattelijat, kuten Jaakko Hintikka ja Raimo Tuomela, ovat osoittaneet jonkinasteista kiinnostusta Heideggerin filosofiaan. 1980-luvun alussa Hintikan oppilas, formaalisen logiikan alalta vuonna 1977 väitellyt Esa Saarinen (s. 1953), kiinnostui erityisesti Sartren eksistentialismista ja piti tähän liittyen useita innostavia kursseja. Innostavaa ja vaikutusvaltaista opetusta ja ohjausta fenomenologian alalla ovat antaneet myös Sara Heinämaa, joka väitteli vuonna 1996 Merleau-Pontyn ja de Beauvoirin ruumiinfenomenologiasta, ja Juha Himanka, jonka vuonna 2000 valmistunut väitöskirja Phenomenology and Reduction käsitteli fenomenologisen reduktion kysymystä niin Husserlin kuin Heideggerinkin pohjalta.
xxx/ellauri357.html on line 139: corporate job she worked wasn’t the right ‘fit’ for her.
xxx/ellauri357.html on line 143: She’s since opened countless opportunities for herself,
xxx/ellauri357.html on line 424: The ancient poets animated all sensible objects with Gods or Geniuses, calling them by the names and adorning them with properties of woods, rivers, mountains, lakes, cities, nations, and whatever their enlarged and numerous senses could perceive. And particularly they studied the Genius of each city and country, placing it under its mental deity. Till a system was formed, which some took advantage of and enslaved the vulgar by attempting to realize or abstract the mental deities from their objects. Thus began Priesthood. Priests are like worms, they shit on the nicest leaves. Choosing forms of worship from poetic tales. And at length they pronounced that the Gods had ordered such things. Thus men forgot that all deities reside in the human breast.
xxx/ellauri357.html on line 434: It overtops the woods; but, for delight...
xxx/ellauri357.html on line 447: Joulukuun lopussa 1810 Shelley oli tavannut Harriet Westbrookin, oppilaan samassa sisäoppilaitoksessa kuin Shelleyn sisaret. He kirjoittivat usein sinä talvena ja myös sen jälkeen, kun Shelley oli karkotettu Oxfordista. Shelley esitti radikaaleja ajatuksiaan politiikasta, uskonnosta ja avioliitosta Harrietille, ja he vähitellen vakuuttivat toisensa, että hänen isänsä ja koulussa sorsivat häntä Shelleyn kirjeenvaihto Harrietin kanssa tehostui heinäkuussa hänen ollessa lomalla Walesissa, ja vastauksena tämän kiireellisiin pyyntöihin hänen suojelustaan (Harrietilla oli takuulla pullat uunissa) hän palasi Lontooseen elokuun alussa. Jättäen syrjään filosofiset vastustavansa avioliittoa kohtaan hän lähti kuusitoistavuotiaan Harrietin kanssa Edinburghiin 25. elokuuta 1811, ja he menivät siellä naimisiin 28. päivänä.
xxx/ellauri357.html on line 491: Marraskuun 12. päivänä Mary synnytti pojan, Percy Florence Shelleyn. Percyn syntymän aikoihin Shelleyt tapasivat Sophia Staceyn, joka oli yhden Shelleyn sedän seurakuntaa ja asui samassa pensioonissa kuin Shelleys. Sophia, lahjakas harpisti ja laulaja, "solmi ystävyyssuhteen" Shelleyn kanssa, kun Mary oli huolissaan vastasyntyneestä poikasestaan. Shelley kirjoitti Sophialle ainakin viisi rakkausrunoa ja katkelmaa, mukaan lukien "Song written for an Indian Air".
xxx/ellauri358.html on line 42: Emily Brontën vuoden 1847 tarina surkean Yorkshiren mustalais-herrasmies Heathcliffin ja hänen lapsuusvuosiensa rakkauden Catherinen välillä tuomitusta romanssista on kuvattu monta kertaa, joskaan ei koskaan niin kauniisti kuin tässä tunnelmallisessa Wyler-tuotannossa, joka menee vain niin pitkälle kuin Luku 17 Brontën kirjassa, pääosissa Laurence Olivier ja Merle Oberon, jossa esikansalainen Kane Gregg Toland tuo onnistuneesti mieleen sumun seppelöimiä englantilaisia nummia Etelä-Kaliforniassa.
xxx/ellauri358.html on line 45: äitinsä, joka ei pitänyt enää meetwuastista, muutti Kaliforniaan useita vuosia sen jälkeen, kun hänen vanhempansa erosivat vuonna 1910. Toland
xxx/ellauri358.html on line 47: tuli apukamera. Hänen tavaramerkkinsä chiaroscuro, sivuvalaistu tyyli sai alkunsa vahingossa: kuvattaessa lyhytelokuvaa The Life and Death of 9413: a Hollywood Extra (1928), toinen kahdesta saatavilla olevasta 400 W:n polttimosta paloi, jolloin valaistukseen jäi vain yksi lamppu. Juuri ennen kuolemaansa hän keskittyi "äärimmäisen tarkennuksen" objektiiviin tehdäkseen lähellä ja kaukana olevat kohteet yhtä erotettavixi. Toland kuoli unissaan Los Angelesissa Kaliforniassa 28. syyskuuta 1948 sepelvaltimotromboosiin 44 -vuotiaana. Hänet haudataan Hollywood Forever -hautausmaalle Hollywoodissa Kaliforniassa.
xxx/ellauri358.html on line 113: Emily Bronten Humuseva harju erotisoi sielullisen sukulaisuuden. D. H. Lawrencen Lady Chatterleyn rakastaja (1928) tekee erotiikasta sielullista. Ensimmäisen maailmansodan aikana Constance Reid nai Clifford Chatterleyn joka palaa puolen vuoden päästa takaisin Englantiin sukukalleudet tuhannen päreinä. Verevän Constancen elämä munattoman Cliffordin kanssa tämän sukukartanossa Wragby Hallissa on onttoa.
xxx/ellauri358.html on line 115: Nahdessään Cliffordin metsänvartijan Mellerin hinkkaamassa kikkeliä puhtaaxi mökkinsä takapihalla Connie sävähtää halusta. Illalla hän tutkii vartaloaan peilistä ja toteaa sen mauttomaksi. Hän tuntee näivettyvänsä. Kävellessään metsässä han stalkkaa pientä majaa, jossa well-hung Jorma Melleri syö kanoja. Connie vettyy miettiessään ylpeää, kikkeliään puzailevaa miestä. Melleri taas tuntee harmia ja kiukkua aistillista vaikka mautonta, häntä punkkaa kohti vetävää naista kohtaan. He alkaa seukata, rakastella, jopa puhella, ensin kanakopissa ja sitten Mellerin mökissä. Vähitellen Connie onnistuu heittäytymään selälleen seksualiseen nautintoon miehen kanssa. Samalla hän oppi matkimaan miehen aistivoimaista murretta.
xxx/ellauri358.html on line 117: Connie alkaa odottaa lasta ja haluaa erota Cliffordista voidakseen elää Mellerin kanssa kanakopissa. Mellors pestautuu maatilalle Keski-Englantiin töihin ansaitakseen rahaa omaan kanakoppiin. Erossa toisistaan he odottavat kesää ja yhteisen elämän alkua. Karmaiseva pettymys tod.näk. odottaa.
xxx/ellauri358.html on line 203: Mistä turpaduurit kexivät kirjoittaa tollasia Don Quixote tyyppisiä ritarillisia runoja? Mixi me peukuttivat niin paljon exrtramaritaalisia afäärejä? Oliko ne ottaneet mallia maureilta? Mauri Abu-Haidar kiistää tämän jyrkästi. Mun arvaus on että tää on vaan yläoxille päässeiden apinoiden tyypillistä käytöstä kaikkina aikoina. Apinat tekee mitä voivat, ja vauraat apinat voivat tällästä. Naaraatkin hyötyivät ristiinsuihkinnasta eikä se juuri haitannut hopeaselkiä. Tältä kannalta ei ole ylläri että oxitaaneille tärkeäxi nousi luottamus. Kun kaikki kusettavat on oltava tarkkana ettei olla kusetettuja. Vähän sellasta kaupankäyntiä, tit for tat. Sekään ei ole ylläri että miehet ruinaavat ante coitum, naiset post.
xxx/ellauri361.html on line 220: Brian Wilson Aldiss (18. elokuuta 1925 East Dereham, Norfolk – 19. elokuuta 2017 Oxford, Oxfordshire) oli brittiläinen kirjailija ja kriitikko. Hän kirjoitti tieteiskirjallisuutta, valtavirran kaunokirjallisuutta ja tietokirjallisuutta. Hänen tavoitteenaan oli teoksesta Pimeät valovuodet lähtien kirjoittaa tieteiskirjallisuutta, joka poikkeaisi perinteisestä.
xxx/ellauri363.html on line 59: Si, ormai sono due anni che sto con il mio ragazzo è lui è davvero superdotato, mai visto e avuto uno così. Ci sono sia pro che contro. All'inizio non è stato facile, tanto che la prima volta chè l'abbiamo fatto mi ha fatto uscire sangue, ed io non ero vergine! Poi lui avendolo anche molto largo, ogni volta all'inizio della penetrazione mi fa molto male, e succede ancora oggi. Ma Dopo che entra poi va tutto bene ed è bellissimo fare sesso con lui, tranne quando spinge forte che con la sua lunghezza mi arriva allo stomaco e li sono dolori, ma con il tempo ha capito I miei limiti e dove lui può arrivare e come andare.
xxx/ellauri363.html on line 99: Stanfordin porukoiden mielestä Hans-Georg Gadamer on ratkaiseva hahmo 1900-luvun hermeneutiikan kehityksessä – lähes varmasti syrjäyttäen vaikutuksen ja maineen suhteen muut johtavat hahmot, mukaan lukien Paul "freedom fry" Ricoeur. "Nazi" Heideggerin filosofia vaikutti Hannu-Joriin syvästi ( huolimatta siitä, että Heidegger hylkäsi hermeneutin myöhemmässä ajattelussaan).
xxx/ellauri363.html on line 270: Vuoden 1889 rikoslaissa parantaminen jäi reformistien pettymyxexi
xxx/ellauri363.html on line 605: Foucault tarkastelee reformaation 1700- ja 1800-luvuilla tuulettamia
xxx/ellauri363.html on line 667: Hänestä tuli johtava angloamerikkalaisen oikeusfilosofian teoreetikko ja porvarillinen radikaali, jonka ideat vaikuttivat hyvinvointipolitiikan kehitykseen. Hän kannatti yksilön ja taloudellisia vapauksia, kirkon ja valtion erottamista, sananvapautta, naisten yhtäläisiä oikeuksia, oikeutta avioeroon ja (julkaisemattomassa esseessä) homoseksuaalisten tekojen dekriminalisointia. Hän vaati orjuuden, kuolemanrangaistuksen ja fyysisen rangaistuksen, mukaan lukien lasten, poistamista. Hänestä on tullut myös varhainen eläinten oikeuksien puolustaja. Vaikka hän kannatti vahvasti yksilöiden laillisten oikeuksien laajentamista, hän vastusti ajatusta luonnonlaeista ja luonnollisista oikeuksista (joita molempia pidetään "jumalaisina" tai "Jumalan antamina"). alkuperä), kutsuen niitä "hölynpölyksi paalujen päällä". Bentham kritisoi myös terävästi juridisia fiktioita (a family of hypothetical figures in anglo-saxon law including: the "right-thinking member of society", the "officious bystander", the "reasonable parent", the "reasonable landlord", the "fair-minded and informed observer", the "person having ordinary skill in the art" in patent law, and stretching back to Roman jurists, the figure of the bonus pater familias, all used to define legal standards).
xxx/ellauri363.html on line 783: Modernissa (ei post!) käytössä myöhäiskapitalismi viittaa usein yhdistelmään korkean teknologian konnuuxia, spekulatiivisen rahoituspääoman keskittymistä, postfordismia (massatuotannon siirtyminen rupumaihin valtaviin tehtaisiin ja lännessä kohti erikoistuneita markkinoita, jotka perustuvat pieniin joustaviin tuotantoyksiköihin ja Volt-laatikoita ronttaaviin yxinyrittäjiin), ja - sokerina pohjalla - tuloerojen lisääntyminen.
xxx/ellauri366.html on line 84: Colleen Renée LaRose (born June 5, 1963), also known as Jihad Jane and Fatima LaRose, is an American citizen who was convicted and sentenced to 10 years for terrorism-related crimes, including conspiracy to commit murder and providing material support to terrorists.
xxx/ellauri366.html on line 91: plan to kill a person in a foreign country, viz. Lars Vilks.
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xxx/ellauri376.html on line 60: Tän niteen pitäisi olla Hassen niteistä omaelämäkerrallisin. Sen perusteella Hasse Vigg vaikuttaa hizin epämiellyttävältä, kylmiöltä häiskältä. En 13-14 årig blandblodig jänta som hade läckra former och ett inkört luders ansikte. Tässäkään nopeassa mustalaistyttöskississä (aka croquis) ei nähty 1968 mitään moraalitonta. Kesällä '48 Hasse plumpsahti 12-vuotiaana siniseen maalisammioon ja siitä tuli tuollainen, ilkeä.
xxx/ellauri376.html on line 103: Juutalaisen lain mukaan, jos olet, kuten Elvis, polveutunut juutalaisesta naisesta katkeamattomassa naislinjassa, sinua pidetään halachically juutalaisena, vaikka et olisi koskaan tunnustautunut juutalaiseksi tai harjoittanut uskontoa. Elvis on myynyt yli miljardi Levyä maailmanlaajuisesti. Presleyt kutsuttiin naapuriin shabbatillalliselle kerran kuukaudessa, mikä sai Elvisin kiintymään challahiin, porkkanatzimmeihin ja matsopallokeittoon. Elvis toimi "shabbasgoyna" Fruchtereille, ei-juutalaispoikana sytyttämässä valot ja vastaavaa sapatin alkamisen jälkeen. Se oli syntiä. Nuori Elvis piti taskussaan kipaa kaiken varalta. Kahdelle Elvixen isoenolle annettiin juutalaiset nimet, Sidney ja Jerome. Sidney on britti paikannimi ja Saint Jerome was responsible for the creation of the Vulgate, the Latin translation of the Bible. St. Elvis oli kelttiläinen piispa. Presley itse osallistui Assembly of God -kirkkoon perheensä kanssa. Baz Luhrmannin Elvis on nyt elokuvateattereissa.
xxx/ellauri376.html on line 136: Livin´ for You (1973)
xxx/ellauri376.html on line 276: Vers 1840-1842, Mauprat est considéré comme une lecture pernicieuse par l'Église catholique et mis à l'Index. En adoptant une position socialiste, notamment grâce aux personnages d'Edmée et de Patience, Sand reflète des idées politiques inspirées par son ami Pierre Leroux, l'inventeur du terme socialisme, qui a également été le formateur — ou du moins contributeur — de son esprit politique. Bernard prend part en la guerre de l'independence des États-Unis et finit par foûtre chère Edmonde.
xxx/ellauri376.html on line 278: George Sand n'était pas trop fortement influencé par Jean-Jacques Rousseau.
xxx/ellauri376.html on line 281: Au début du roman, Bernard est présenté comme un personnage détestable, un véritable voyou sans scrupules. Il est élevé dans une famille de brigands et est un con. Cependant, au fil de l’histoire, nous assistons à sa transformation profonde, alors qu’il est confronté à l’amour et à la bienveillance de la belle Edmée de Mauprat. Bernard devient ainsi le symbole de la rédemption, luttant contre ses instincts les plus sombres pour devenir un homme meilleur.
xxx/ellauri376.html on line 283: Edmée de Mauprat, quant à elle, est une jeune femme noble et vertueuse. Son personnage est empreint de douceur et de détermination, faisant d’elle un personnage féminin fort et inspirant. Leurs histoires entrelacées de passion et de rédemption nous tiennent en haleine, nous invitant à réfléchir sur la nature humaine et sur la possibilité de changer et de se racheter. Lunastusta kehiin taas. Vizi moraali on yhtä kaupanhierontaa.
xxx/ellauri376.html on line 505: Qu’à force d’être patiné :
xxx/ellauri376.html on line 667: Redouble donc tes infortunes,
xxx/ellauri379.html on line 47:
xxx/ellauri379.html on line 117: But it’s overly reductive to boil Heart of Darkness down to the commonalities it shares with Conrad’s own experiences. It would be useful to examine its elements crucial to the emergence of modernism: for example, Conrad’s use of multiple narrators; his couching of one narrative within another; the story’s achronological unfolding; and as would become increasingly clear as the 20th century progressed, his almost post-structuralist distrust in the stability of language. At the same time, his story pays homage to the Victorian tales he grew up on, evident in the popular heroism so central to his story’s narrative. In that sense, Heart of Darkness straddles the boundary between a waning Victorian sensibility and a waxing Modernist one.
xxx/ellauri379.html on line 129: Character Analysis The Intended. Kurtz's fiancée is marked — like the Harlequin — by her absolute devotion to Kurtz. When Marlow visits her after his return from Africa, he finds that she has been dressed in mourning for more than a year and still yearns for information about how her love spent his last days. However, she is actually devoted to an image of Kurtz instead of the man himself: She praises Kurtz's "words" and "example," assuming that these are filled with the nobility of purpose with which Kurtz began his career with the Company. Her devotion is so absolute that Marlow cannot bear to tell her Kurtz's real last words ("The horror! The horror!") and must instead tell her a lie ("The whore! The whore!") that strengthens her already false impression of Kurtz. On a symbolic level, the Intended is like many Europeans, who wish to believe in the greatness of men like Kurtz without considering the more "dark" and hidden parts of their characters. Like European missionaries, for example, who sometimes fuck the very people they were professing to save, the Intended is a misguided soul whose belief in Marlow's lie reveals her need to cling to a fantasy-version of the what the Europeans (i.e., the Company) are doing in Africa.
xxx/ellauri379.html on line 154: The media have described Lipa as having a mezzo-soprano or contralto vocal range. Her music is primarily pop, and has also been described as disco, house and R&B. Stylistically, her music has been described as dance-pop, synth-pop, R&B, dream pop, alternative pop, and nu-disco subgenres. She describes her musical style as being "dark pop". She is also noted for singing in a "distinct, husky, low register", and her "sultry" tone. Regarding her songwriting process, Lipa states she usually comes to the studio with a concept and starts developing the song with her co-writers. She cites Kylie Minogue, Pink, Nelly Furtado, Jamiroquai, Kendrick Lamar, and Chance the Rapper among her musical influences. "My idea of pop has been P!nk and Christina Aguilera and Destiny's Child and Nelly Furtado", said Lipa in a GQ interview in 2018. Her second studio album Future Nostalgia (2020) was inspired by artists that she listened to during her teens, including Gwen Stefani, Madonna, Moloko, Blondie and Outkast. KIINNNNNNOS. Liikkuuko sinun Lipasi? Ei ota minun orani. I love her lack of energy. Fiat voluntas tua.
xxx/ellauri379.html on line 182: Varsinaisen suursuosion My Little Pony koki vasta 2010 alkaneen My Little Pony: Ystävyyden taikaa (engl. My Little Pony: Friendship is Magic) -sarjan kautta. Sarja synnytti myös niin sanotun brony-kulttuurin, jossa My Little Ponyn faneiksi tunnustautuivat ensimmäistä kertaa laajassa mittakaavassa myös miehet. Siis ilmeisesti kuitenkin etupiässä pervertit ja käteenvetäjät eikä pedofiilit. Bronies have received significant criticism and ridicule for their out of the mainstream interests. These criticisms include accusations that bronies are interested in My Little Pony for perverted sexual reasons involving bestiality. The term “clopping” refers to when someone masturbates to My Little Pony content.
xxx/ellauri379.html on line 188: Tulpa: Brony term for imaginary friend. Or a vein on the penis that has become enlarged and/or darkened so that it has become obvious and unnatural. "I whip out my dick and put it in her vagoo for my Applejack tulpa!" Ojennna tädillesi tulppaani. Sinunko tulppaasi?
xxx/ellauri379.html on line 246: The Mass Effect series has been the subject of several major video game controversies. A cutscene from the first Mass Effect, which contains depictions of partial nudity and total sexual activity, was accused by neoconservative media outlets of being obscene content in late 2007. Controversy over the cutscene, especially one version which depicts a potent intimate scene between Liara T'Soni and a female Commander Shepard, attracted at least one instance of government scrutiny, which led to the game being briefly banned in Singapore. The controversy prompted an intervention from BioWare management into the development of Mass Effect 2 to remove planned same sex romantic content for companion characters Taylor Wift and Applejack.
xxx/ellauri379.html on line 343: New Yorkerin Isaac Chotiner on vissin varmasti arvaatko mikä. Two Jews on the deck of the Titanic as it starts sinking, one of them bursts into tears. “What are you crying for?” asks the other. “It’s not your boat.”
xxx/ellauri379.html on line 351: Hölmö Hekku Haukka kirjoitti Quorassa: The only way to avoid WW3 is make sure Russia knows if they invade, they will suffer the repeat of 1941 and after that we’ll get serious about this “war” stuff and really start throwing punches. Russian leadership understands very little, but brute force is something very difficult not to comprahend. If they know attacking NATO is wose than suicide we may remain peaceful and safe. We can’t rely on diplomacy or sanity, the only languague the Kremlin understands is being smacked around for lifting a finger.
xxx/ellauri380.html on line 187: "The Thief of Bagdad" (1924) is a romantic fantasy-adventure starring Douglas Fairbanks and featuring Snitz Edwards, a star of Silent Hall of Fame. "The Thief of Bagdad" was selected for preservation in the National Film Registry as being "culturally, historically, or aesthetically significant" in 1996.
xxx/ellauri380.html on line 189: The Thief of Bagdad is a 1924 American swashbuckler film directed by Raoul Walsh and starring Douglas Fairbanks. Freely adapted from One Thousand and One Nights, it tells the story of a thief who falls in love with the daughter of the Caliph of Bagdad. In 1996, the film was selected for preservation in the United States National Film Registry ...
xxx/ellauri380.html on line 191: Thief of Bagdad Video Item Preview ... and the '61 version undoubtedly had some comedic scenes . As I'm not a student of film the elaborate and exaggerated gestures necessary to convey meaning, intent and emotion for silent film is difficult to watch. ... Douglas Fairbanks was a little long in the tooth to play a romantic young adventurer, yet ...
xxx/ellauri380.html on line 193: The Thief of Bagdad: Directed by Raoul Walsh. With Douglas Fairbanks, Snitz Edwards, Charles Belcher, Julanne Johnston. A recalcitrant thief vies with a duplicitous Mongol ruler for the hand of a beautiful princess.
xxx/ellauri380.html on line 205: Fairbanks piti tätä elokuviensa suosikkina poikansa mukaan. Siinä on paljon samaa kuin Monty Pythonin skezissä Olympics for Upper-class Twits ja kikkailevassa Juha Koistisessa. Mielikuvituksellinen voimistelu sopi urheilutähdelle, jonka "kissanomaiset, näennäisen vaivaton" liikkeet olivat yhtä paljon tanssia kuin voimistelua. Yhdessä hänen aikaisemman Robin Hoodin (1922) kanssa elokuva merkitsi Fairbanksin muutosta nerokkaasta komediasta uraksi "swashbuckler" rooleissa. Elokuva, joka on vahva erikoistehosteissa (lentävä matto, taikaköysi ja pelottavat hirviöt) ja sisältää massiivisia arabialaistyylisiä lavasteita, osoittautui myös ponnahduslautaksi Anna May Wongille, joka esitti petollista mongolien orjaa. Sellaisia viirusilmät ovat.
xxx/ellauri380.html on line 217:
xxx/ellauri380.html on line 218: Douglas kuoli 1939 ennen maailmasodan alkua. Mary Pickford-vaimoineen se ennätti käydä Soviet Unionissa 1926 Leninin hiljan kuoltua (1924). xxx/ellauri380.html on line 301: Well said. And, it’s not as if Jews had no history in the land of their forefathers, foremothers, and foreskins.
xxx/ellauri380.html on line 303: If Palestine hadn't kept firing missiles and random firing on Israel this mess would have not been. Why do you think you have the right to fire on them and they don't have the right to protect themselves by bombing everything to bits? It saddens the world that you live in the land of the Bible and Jesus. And you act in this way. Moses was a Jew according to the Bible and it was written before Islam was invented. My friend you are wrong headed about your beliefs because you unlike us and the Jews are being led by a religion of hate.
xxx/ellauri380.html on line 305: Jews and Christians don't believe in killing innocent people with suicide bombers, genocide bombers work much better. We see you eye to eye about keeping women under extreme repression treating them as property and slaves, plus about preaching hate instead of love and killing innocent people because they don't believe what you do. I'm American, so don't come to our country except for cleaning purposes, and try to turn it into what you left. If you love what you are leaving just stay there. I mean in Egypt, not Israel, that is forever reserved for us and our likes.
xxx/ellauri380.html on line 329: He alkoivat vetää hänen vartaloaan eri suuntiin, vetäen hänen hiuksiaan niin lujasti, että hän sanoi, että tuntui siltä, että he yrittivät repiä irti paloja hänen päänahastaan. (Olikonan sillä yhtä arka päänahka kuin Seijalla?) Hänet raahattiin aukiota pitkin paikkaan, jossa väkijoukko pysäytettiin aidalla, jonka vieressä joukko naisia leiriytyi. Yksi tšadoriin pukeutunut nainen kietoi kätensä Loganin ympärille, ja muut sulkivat rivejä hänen ympärilleen, kun taas jotkut naisten kanssa olleet miehet heittivät kepilliset vettä väkijoukkoon. Joukko sotilaita ilmestyi, löi väkijoukkoa takaisin pampuilla, ja yksi heistä heitti Loganin olkapäänsä yli. Myöhemmin hän sanoi luulleensa kuolleensa pahoinpitelyn aikana. "When someone says I was merely groped, I don't forget. And I don't forgive. They tore all my clothes off and raped me with their hands, with flagpoles and with sticks. They sodomized me over and over." Hänet lennätettiin takaisin Yhdysvaltoihin seuraavana päivänä, missä hän vietti neljä päivää sairaalassa tikunpoistossa.
xxx/ellauri380.html on line 343: 31. toukokuuta 2020 Logan twiittasi kuvan, jonka hän väitti olevan antifa-mellakoiden ohjekirja. Kuva oli itse asiassa päivitetty huijaus vuodelta 2015 Baltimoren mellakoista. Logan twiittasi 1. kesäkuuta @ANTIFA_US Twitter- tilin uhkauksen. Tili osoittautui väärennökseksi ja linkitettiin Identity Evropaan, valkoiseen nationalistiseen organisaatioon. Saatuaan kritiikkiä huijausten julkaisemisesta Logan väitti, että hänen "tuhoamiseksi" oli kampanja, mukaan lukien Media Matters for America.
xxx/ellauri380.html on line 356: The whole world is laughing at Ukraine’s failed counteroffensive, which captured nothing more than a couple patches of trees and trenches? How did the Russians, armed with shovels, defeat the “brave” Ukrainian Nazis armed with NATO weapons? No dear. It is definitely not. The “whole world” does not laugh at an invaded sovereign nazion that for over two years and against all odds has made a mockery out of the supposed "second best" army in the world. Don't pretend you’re aligned with the rest of the world. You are not! There is no "rest of the world" in fact!
xxx/ellauri380.html on line 361: Suomalaisen Nastja Rönkön ideoimassa vihreätaustaisessa motivationaalisessa videossa joku Transformer jäbä hokee hassuilla eleillä pyllistellen "Just do it!" Nothing is impossible. Haha, puppua. Ei tässä mitään omnipotentteja olla. Esimerkiksi, teeppä virzakivi joka on isompi kuin jaxat nostaa. Tyypillistä jenkkipotaskaa, mennään posilla.
xxx/ellauri380.html on line 387: the effort. The detailed descriptions of the institutions and
xxx/ellauri380.html on line 390: on it for publication, of the byzantine machinations and self-abasement
xxx/ellauri380.html on line 397: Cover worn, page edges tanned. Shipped from the U.K. All orders received before 3pm sent that weekday. Solzhenitsyn. Antikvár partner. sphere books | 1973 | papír / puha kötés | 239 oldal. Vásárlói értékelések, vélemények. Kérjük, lépjen be az értékeléshez!
xxx/ellauri380.html on line 425: In eight remarkable chapters of August 1914 (the so-called Stolypin cycle), Solzhenitsyn painted a portrait of the statesman Pyotr Stolypin, scourge of the revolutionary left and reactionary right alike and the last best hope for Russia’s salvation. Prime Minister of Russia from 1906 until 1911, Stolypin’s abiding concern was to promote far-reaching agrarian reforms that would lead to the creation of a “solid class of peasant proprietors” in Russia. He believed that a property-owning peasantry would provide the social basis for a revitalized monarchy in Russia. He was a “liberal conservative” who rejected pan-Slavist delusions and who advocated a monarchy that respected the rule of law, one that could govern in cooperation with a “society” that had an increasing stake in the existing social order. But unfortunately Stolypin was shot (in the presence of the Tsar) at the Kiev opera house in September 1911. His assassin was, quite strikingly, a double agent of the secret police and revolutionary terrorists!
xxx/ellauri380.html on line 429: As the man responsible for almost single-handedly informing the West of the horrors of the Soviet Gulag, Mr. Solzhenitsyn has long been the object of Soviet efforts to destroy his reputation. But the accusations of anti-Semitism come from such impeccably anti-Communist sources as Prof. Richard Pipes of Harvard, a Soviet specialist and former director of Eastern European and Soviet Affairs on President Reagan's National Security Council.
xxx/ellauri380.html on line 431: At a Washington conference of the World Congress for Soviet and East European Studies, which ended just last week, Mr. Solzhenitsyn's purported anti-Semitism was dealt with head-on in an address by Vladislav Krasnov, a former editor of Radio Moscow's broadcasting division who is now a professor of Russian studies at the Monterey Institute of International Studies in California. Mr. Krasnov said he found the charge "completely groundless."
xxx/ellauri380.html on line 435: Not that Mr. Solzhenitsyn has lacked defenders. Such an eminent spokesman for the Jewish community as Elie Wiesel, chronicler of the Holocaust and now a professor of the humanities at Boston University, is one of his supporters, asserting that Mr. Solzhenitsyn is an ''authentic hero.''
xxx/ellauri380.html on line 437: In addition, Mstislav Rostropovich, a Polish goy from Orenburg of all places, conductor of the National Symphony Orchestra in Washington, in whose home Mr. Solzhenitsyn lived for a time in the Soviet Union, ''swears'' that the author is no anti-Semite.
xxx/ellauri380.html on line 444: Lev Navrozov, a scholar who immigrated from the Soviet Union in 1972 and who now writes for The Yale Literary Magazine, which is owned by his son Andrei, went even further than Professor Pipes. Mr. Navrozov condemns the Solzhenitsyn novel as ''a new Protocols of the Elders of Zion".
xxx/ellauri380.html on line 446: Professor Ulam takes sharp issue with the charges against Mr. Solzhenitsyn. He acknowledges that the assassination of Stolypin ''lends itself'' to an anti-Semitic interpretation, but he continues: ''On balance, over all, taking into account all his work and his entire biography, I don't think you can call Aleksandr Solzhenitsyn an anti-Semite. He has a very sharp pen, I admit. He's extremely passionate. He has some sharp things to say about Jews. But he has sharp things to say about Russians who are not Jews. The most you might say about Solzhenitsyn is that he resents the intrusion of foreign influences into Russian life. But an anti-Semite? No. When you take his whole work and his whole life into account, you must say that he is not anti-Semitic and that he doesn't hate liberalism. He is inconsistent, perhaps, but many great people are inconsistent.' Am I contradicting myself? Okay, I am. I got space for multiplicity (Wilt Whatman).
xxx/ellauri380.html on line 457: Amid an explosion of books bans across the country, the association counted more than 4,200 challenged titles, which is the most in a single year since it began tracking this information more than two decades ago. In the years leading up 2021, when the increase really took off, the average number of titles challenged in a given year was about 275, according to the library association. --- Thanx for reading The New Yourk Times, your time's up.
xxx/ellauri380.html on line 463: Arabic-speaking armies have been generally ineffective in the modern era. Egyptian regular forces did poorly against Yemeni irregulars in the 1960s. Syrians could only impose their will in Lebanon during the mid-1970s by by the use of underwhelming weaponry and numbers.
xxx/ellauri380.html on line 465: Iraqis showed ineptness against an Iranian military ripped apart by revolutionary turmoil in the 1980s and could not win a three-decades-long war against the Kurds. The Arab military performance on both sides of the 1990 Kuwait war was at best mediocre. And the Arabs have done poorly in nearly all the military confrontations with Israel. Why this unimpressive record? There are many factors—economic, ideological, technical—but perhaps the most important has to do with culture and certain societal attributes which inhibit Arabs from producing an effective military force.
xxx/ellauri380.html on line 473: Actually, Arabs, Brezhnevian soviets and modern Western conservatives have a great deal in common. They're all obsessed with a distant yet glorious past which they feel entitles them to respect merely for who they are, regardless of how little they've achieved recently. They have the same religious intolerance, the same contempt for the life of the mind. They all have the same vicious response when thwarted, and the same sense that they're losing the greater battle and are, willingly or not, on their way out the door.
xxx/ellauri380.html on line 478: See that? 72 individual tribes, at each other's throats, jockeying for supremacy. The most successful Arab states are tiny tribal enclaves like the UAE or Qatar, homogeneous and conservative. At larger scales you need a dictator to hold it all together. Otherwise it's me against my brother, my brother and me against my family, my family and me against my tribe, my tribe and me against the world.
xxx/ellauri380.html on line 480: Tribalism, which was and is the salvation of the Jewish community, has been the bane of Arab society. It's due to the great Arab calamity of 1258, the true Nakba, their utter destruction at the hands of the Mongols which left them broken and helpless against the Seljuks and then the Ottomans. The Arabs were essentially slaves for nearly 700 years, until the Europeans freed them from the yoke of the Turks. They have never recovered from that existential disaster, nor are they likely to. Ironically, the only people who could take them under their wing and point them in the right direction are the Jews. But that ain't happening any time soon. We genocide them first.
xxx/ellauri380.html on line 484: The presumed close U.S.-Israel relationship, thought to be operative at all levels, aggravates and complicates this penchant for secrecy in arab-U.S. military cooperation. Arabs believe that the most mundane details about them are somehow transmitted to the Mossad via a secret hotline.This explains why a U.S. advisor with Arab forces is likely to be asked early and often about his opinion of the "Palestine problem," then subjected to monologues on the presumed Jewish domination of the United States.
xxx/ellauri380.html on line 488: Arab political culture is based on a high degree of social stratification, very much like that of the defunct Soviet Union and very much unlike the upwardly mobile, meritocratic, democratic United States. Change is unlikely to come until it occurs in the larger Arab political culture. Our own example suggests that the military can have a democratizing influence on the larger political culture, as officers bring the lessons of their training first into their professional environment, then into the larger society. Until Arab politics begin to change at fundamental levels, which involves chucking the rags and buying Coke, Arab armies, whatever the courage or proficiency of individual officers and men, are unlikely to acquire the range of qualities which modern fighting forces require for success on the battlefield.
xxx/ellauri380.html on line 490: Israel's northern border is effectively shut down to a depth of five kilometres from the borderline – the low casualty figures among civilians are because the civilian population has largely moved further south, becoming refugees in their own country. This is a situation unprecedented in Israel's history, apart from the unfortunate exiles in Egypt and Iraq.
xxx/ellauri380.html on line 492: Around 65,000 people have left their homes. Before October 2023, Hezbollah fighters would patrol in the open on the other side of the border fence, sometimes just metres from Israeli civilian homes. With the October 7th massacres foremost in everyone's minds, residents of Israel's north want guarantees that this situation will not return once the current round of fighting ceases. Some 100,000 Lebanese have left their own homes on the other side of the border. American diplomatic efforts to achieve some change in border arrangements are stymied. Hezbollah is the effective ruler of Lebanon, and apparently sees no reason for flexibility in this regard.
xxx/ellauri380.html on line 494: The only realistic prospect for changing this situation would be an Israeli military operation over the border to move Hezbollah's fighters north. But with fighting in Gaza continuing, and with the US administration apparently determined to avoid further escalation, it is not clear if Israel's leadership will find itself able to order such an operation.
xxx/ellauri380.html on line 496: Regionally, the situation becomes less encouraging again. Hezbollah is a creation and instrument of Iran. Teheran, which since 13 April is an active participant in this war but which has been operating its clients and proxies from the beginning, currently maintains control or freedom of operation in the entire area of territory between Israel's border with Lebanon, and the Iraq-Iran border. This is a vast body of land, taking in the areas of three broken Arab states in which Iran is now the primary actor – Lebanon, Syria and Iraq. In this area, Teheran has established semi-regular Shia, Islamist, client, military forces.
xxx/ellauri385.html on line 72: nikki Sixx (s. Frank Carlton Serafino Feranna, Jr., syntynyt 11. joulukuuta 1958, San José, Kalifornia, Yhdysvallat), 66v, eläkkeellä
xxx/ellauri385.html on line 74: vince Neil (oik. Vincent Neil Wharton, s. 8. helmikuuta 1961 Hollywood, Kalifornia, Yhdysvallat), 63v, eläkkeellä
xxx/ellauri385.html on line 91: Michail Prisjvin (1873–1954) fortsatte den ryska traditionen av naturskildringar och folklivsberättelser, med drag av Turgenjev och Tolstoj, och har sagts vara den finaste naturskildraren i sovjetrysk litteratur. På en poetisk och livfull prosa har han beskrivit sina intryck av natur och människor i bland annat Östkarelen, Norge och Manchuriet.
xxx/ellauri385.html on line 148: Vasily Rozanov tapasi Suslovan koulupoikana, kun hiän oli jo yli kolmekymmentä vuotta vanha. Hän rakastui ensisilmäyksellä. Rozanov tunsi hänet Fjodor Dostojevskin entisenä rakastajattarena. Se riitti herättämään hänen kiinnostuksensa, sillä Dostojevski oli kirjailija, jota Rozanov ihaili eniten, ja kova panomies. They shared an unquenchable passion for literature and sex. Rozanov teki vain lyhyen merkinnän päiväkirjaansa: "Tapaan Apollinaria Prokofjevna Suslovan. Rakkauteni häntä kohtaan. Suslova rakastaa minua, ja minä rakastan häntä erittäin paljon. Hän on upein nainen, jonka olen koskaan tavannut." Heillä oli suhde kolme vuotta, ja he menivät naimisiin marraskuussa 1880. Hiän oli tuolloin 40-vuotias ja mies 24-vuotias.
xxx/ellauri385.html on line 254: Vain 15-vuotiaana tämä Raleigh ilmoittautui vapaaehtoiseksi Ranskan hugenottiarmeijaan. Myöhemmin, vuonna 1572, hänet hyväxyttiin perustutkinto-opiskelijaksi Oxfordissa, jossa hän opiskeli ennen Ranskaan menoaan, ja hänen nimensä esiintyy Keskitemppelin rekisterissä vuonna 1575. Raleigh, hänen veljensä Carew ja heidän puoliveljensä Sir Humphrey Gilbert varustivat suuren laivaston joka lähti "löytömatkalle" vuonna 1578. Lyhytaikainen hanke hylättiin pian, ja vuoteen 1580 mennessä Raleigh oli jo Irlannissa taistelemassa Munsterin kapinaa vastaan.
xxx/ellauri385.html on line 260: Vuonna 1595 Raleigh ja Laurence Kemys lähtivät etsimään El Doradoa ja saavuttivat Guyanaan asti, mikä tarjosi heille kohtuullisen määrän kultaa kotiin vietäväksi. Seuraavan vuoden aikana hän julkaisi Discovery of Guayanan. Vuoteen 1600 mennessä hän oli Jerseyn kuvernööri, mutta vain kolme vuotta myöhemmin Raleigh todettiin syylliseksi Espanjan kanssa Englannin vastaiseen juoniin, joka liittyi kuninkaan salamurhaan. Hänet pidettiin Lontoon Towerissa, jossa hän aloitti keskeneräisen The History of the World -teoksensa vuonna 1614. Hänet vapautettiin kaksi vuotta myöhemmin. Muutaman epäonnistuneen espanjalaisen tehtävän jälkeen Raleigh palasi kotiin Englantiin, missä hänet teloitettiin aiemman syytteen perusteella maanpetoksesta. Historiallisen panoksensa lisäksi hänen tunnetuimpia kirjallisia teoksiaan ovat Sir Philip Sidneyn epitafi, Even sellainen aika ja Sir Walter Raleigh pojalle. A. Latham tuotti runonsa vakiopainoksen vuonna 1951. Info toimittaa tiedot, kiitos.com ja Poetry for the People. Lue vähemmän, luulet enemmän.
xxx/ellauri385.html on line 340: Analyysi (ChatGPT): Runo valittaa ajan kulumisesta ja nuoruuden ja elinvoiman menetyksestä. Kirjoittaja käyttää suoraviivaista ja tiivistä kieltä välittäen teeman yksinkertaisen ajan metaforan kautta varkaana, joka vie pois kaiken, mitä rakastamme. Runon sävy on synkkä ja heijastava, ja se pohtii ikääntymisen ja kuoleman väistämättömyyttä. Verrattuna muihin aikakauden teoksiin runon yksinkertaisuus ja koristeellisuuden puute voivat erottaa sen muista, sillä monet aikakauden runot tunnettiin taidokkaasta kielestä ja kuvasta. Runon suoruus ja emotionaalinen syvyys resonoivat kuitenkin kaikkien aikakausien lukijoiden keskuudessa tehden siitä ajattoman ihmiskokemuksen mietiskelyn.
xxx/ellauri385.html on line 359: A fortress foiled, which reason did defend,
xxx/ellauri385.html on line 382: The language of the poem is forceful and direct, with Raleigh using vivid imagery and metaphors to emphasize the destructive power of love. He compares love to a "poisoned serpent," a "siren song," and a "maze," suggesting that it is both alluring and deadly. He also uses personification to address love as a "false friend" and an "idle boy," highlighting its treacherous and immature nature.
xxx/ellauri385.html on line 384: Raleigh's poem is a departure from the more idealized and romantic treatments of love that were common in Elizabethan poetry. It reflects the growing skepticism and disillusionment with love that began to emerge during the Renaissance. It also foreshadows the more cynical and satirical treatments of love that would become prevalent in the following century. Lizzy loved it until she found out that Walt had actually been thinking of the servant.
xxx/ellauri385.html on line 391: Where we are dressed for this short comedy.
xxx/ellauri385.html on line 399: Analysis (ai): This poem explores the transient nature of human life through a theatrical metaphor. It compares life to a play, with our passions as the driving force and our time on Earth as the brief performance. Shakespeare did it just SOOOO much better, sorry Walt. The poem suggests that Heaven observes our actions and judgments, drawing attention to the consequences of our deeds. It concludes that while life's performance may be playful, our ultimate demise is a serious reality, underscoring the fragility and brevity of existence.
xxx/ellauri385.html on line 425: The first time I went there in 2005, tourists were already overrunning it. Still, at some of the geyser fields it still felt wild, with only wooden planks down and no railings for protection. By 2015, each site became like waiting in line at a Disney World attraction, and any quaint hot springs are now swarmed by tourists taking selfies. The locals are absurdly proud of their local landscapes. Like, I’ve ne ver been to a country where the people identify so closely with the scenery. They act as if they built it all by hand, and like nowhere else in the world competes with it. I guess that’s what happens when the bulk of your economy is from tourists constantly praising what they see, and when you live on a medium-sized island with less than 400k people.
xxx/ellauri385.html on line 427: There were rough teens roaming some of the towns with absolutely no attention paid by the local police. The super clean capital, Reykjavik, is only clean due to armies of street sweepers who clean it right before dawn. It is not due to residents respecting it too much to litter, despite what many people want to believe. The food is ridiculously expensive ($25 for a McChicken-like chicken patty sandwich is normal), and usually, repulsive—boiled goat heads sitting at room temperature, horrendous subs with some kind of curry mayonnaise, and smelly fish.
xxx/ellauri385.html on line 436: Within 3–4 days I started feeling much better and had more energy. I started dropping weight almost immediately, down around 15-25 lbs by the end of the trip. The cravings I have for crap food in the US simply went away. The portions are not THAT much smaller. I went right back to feeling like crap, low energy, etc within 1 week of returning, and I was eating much more carefully.
xxx/ellauri385.html on line 438: When I got back I did some research. Much of this I already knew, but: There are very few additives in food in Europe. Chemicals and pesticides are much more regulated, many of those approved in the US have a high level of carcinogens or other sh- other disease inducing components. Fresh food does not need fat, sugar, salt, etc added for taste. I am now giving serious thought to moving to Europe. I suspect I will live a bit longer if I do, and I KNOW my quality of life will be greatly improved.
xxx/ellauri385.html on line 456: He was allowed to examine the executioner's axe, musing: "This is a sharp Medicine, but it is a Physician for all diseases and miseries". His last words were later uttered to the hesitant executioner: "What dost thou fear? Strike, man, strike!"
xxx/ellauri385.html on line 490: Kansainvälistä kuuluisuutta kanukkikriitikko Frye ansaitsi vuonna 1947 julkaistulla ensiteoksellaan Fearful Symmetry, jossa hän selvitti William Blaken väärinymmärrettyä runoutta ja löysi metaforisia viittauksia John Miltonin Kadotettuun paratiisiin ja Raamattuun. Hänen maineensa perustuu kuitenkin paljolti teokseen Anatomy of Criticism (1957), joka on yksi tärkeimpiä 1900-luvulla julkaistuja kirjallisuusteoriaa koskevia teoksia. Northrop Frye (1912-1991) vaikutti häirizevästi muun muassa Harold Bloomin (1930-2019) ajatteluun. Ei häirihe enää, molemmat työntävät koiranputkea.
xxx/ellauri385.html on line 498: 3 Seinfeld May be pedophile but apparently he ain't really gay. Seinfeld expressed support for Israel during the Israel–Hamas war, saying "I will always stand with Israel and the Jewish people." In 2024, Bloomberg declared Seinfeld a billionaire, with a net worth standing at more than $1 billion, thanks to various syndication deals his sitcom signed, with $465 million coming from those deals. Seinfeld is an automobile enthusiast and collector, and he owns a collection of about 150 cars, including a large Porsche collection. What a motherfucker.
xxx/ellauri385.html on line 520: Hoitaessaan isoäitiään Mary Fieldia Hertfordshiressa vuonna 1792 Charles Lamb rakastui nuoreen naiseen nimeltä Ann Simmons. Vaikka näiden kahden välisestä suhteesta ei ole olemassa DNA-todisteita, Lamb näyttää viettäneen vuosia tuskin kosketellen häntä. Miss Simmons meni lopulta kyllääntyneenä naimisiin hopeasepän kanssa ja Lamb kutsui suhteen epäonnistumista "suureksi pettymyxexensä".
xxx/ellauri385.html on line 585: Forego the scent which for six thousand years, Ei tunne kalma pepunhajua, jota 6000 vuotta
xxx/ellauri385.html on line 646: Pyhä Jean-Baptiste-Marie Vianney (1786-1859), myös Curé D’arse, oli roomalaiskatolinen ranskalainen pappi, pyhimys ja ihmeidentekijä. Hän on kaikkien pappien, seurakuntapappien, Iowan Dubuquen arkkihiippakunnan, ripittäjien ja Kansasin Kansas Cityn hiippakunnan suojeluspyhimys, ja Napsun armeijan sotilaskarkuri. Perseessä oli 230 asujainta. When Vianney's bishop first assigned him to Arse, Vianney got lost trying to find the town. Couldn't find his arse using both hands. With Catherine Lassagne and Benedicta Lardet, he established a home for girls. Vianney spent time with girls in the confessional and gave homilies against cursing and profane dancing. Vianney had a great devotion to Saint Philomena. He was regarded as her guardian because he erected so often in honour of the saint. He was a rare example of a pastor acutely aware of his responsibilities. In November 2018, Vianney's heart was transported to the United States for a 6-month nationwide tour.
xxx/ellauri385.html on line 669: forum.org/article/image/responsive_large_webp_xpIYeHruqnCQyJudsTB3Hlil1zewzYRuL1fJD8AOKnQ.webp" />
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xxx/ellauri387.html on line 60: I Ryssland sålde vikingarna trälar till bysantinarna nedåt slavhandeln på Svarta havet, eller åt arabiska handelsmän, som sedan skeppade dessa vidare till Mellanöstern, ofta via Kaspiska havet och Persien. När vikingarna själva hade blivit kristna, var de likt andra kristna inte tillåtna att ta kristna som slavar. Kristna kyrkan tillät dock att kristna tog icke kristna som slavar. Baltikum och Finland, där innevånarna länge fortsatte att vara hedningar, var sedan Skandinavien hade kristnats fortfarande en legitim källa för kristna slavhandlare.
xxx/ellauri387.html on line 62: Trälen föraktades såsom både dum och feg. Just som finnarna i svenska fabrikerna på 1960-70 talet. Dödsförakt var den frie mannens främsta dygd. Men trälen "fann den dagen dyster, då han doge från svinen". Det urgamla föraktet för denna tjänande klass i forntiden visade sig starkast genom att man inte hyste den ringaste betänklighet att offra en träls liv, när helst det var fördelaktigt. Till detta kunde även män som annars prisas såsom storsinta göra sig skyldiga. När det gällde trälen kom inga samvetsbetänkligheter i fråga. Så kroppsligen och andligen usel ansågs han i själva verket vara. Flera vikingasagor vittnar om denna syn på trälen.
xxx/ellauri387.html on line 82: Friðþjófs saga hins frækna er ein af fornaldarsögum Norðurlanda. Sagan var þýdd á sænsku árið 1737. Hún er til í íslensku handriti frá um 1300 og gerist á 8. öld. Sagan er framhald af annarri fornaldarsögu, Þorsteins sögu Víkingssonar. Eli sama suomexi:
xxx/ellauri387.html on line 86: Frithiofs saga är ett diktverk av Esaias Tegnér, som första gången publicerades i bokform 1825.
xxx/ellauri387.html on line 87: Verket är inspirerat av Fritjof den djärves saga som är en isländsk så kallad fornaldarsaga.
xxx/ellauri387.html on line 113: Rings drapa (fornyrdislag) Pyöreä mitta
xxx/ellauri387.html on line 141: In 1955, he was considered for the Nobel Prize, the year in which it was awarded to his fellow countryman, Halldór Laxness. Varg i Veum tarkoittaa nykynorjalaiselle vaan sotkutukkaista defektiiviä ex-psykologidetektiiviä. Ei sitäkään jaxanut kazoa monta jaxoa.
xxx/ellauri387.html on line 190: In 1973, Folket i Bild/Kulturfront, a left-wing magazine, published a series of articles written by Guillou and Peter Bratt, revealing a Swedish secret intelligence agency called Informationsbyrån ("The Information Bureau" or IB for short). The articles, based on information initially furnished by former IB employee Håkan Isacson, described the IB as a secret organization that gathered information on Swedish communists and others deemed to be "security risks". The organization operated outside of the framework of the defense and ordinary intelligence, and was invisible in terms of state budget allocations. The articles in Folket i Bild/Kulturfront accused the IB staff of being engaged in alleged murder, break-ins, wiretapping against foreign embassies in Sweden and spying abroad.
xxx/ellauri387.html on line 193: Guillou, Peter Bratt and Håkan Isacson were all arrested, tried behind closed doors and convicted of espionage. According to Bratt, the verdict required some stretching of established judicial practice on the part of the court since none of them were accused of having acted in collusion with a foreign power. After one appeal Guillou's sentence was reduced from one year to 10 months. Guillou and Bratt served part of their sentence in solitary cells. Guillou was kept first at Långholmen Prison in central Stockholm and later at Österåker Prison north of the capital.
xxx/ellauri387.html on line 203: When the film Evil (2003), an adaptation of Guillou's autobiographical novel from 1981, was nominated for an Academy Award in 2003 Guillou was still listed as a terrorist by the US government because of the IB affair. Or was it the CIA affair? "Jamista" on täydentävä paasaus albumissa 301.
xxx/ellauri388.html on line 84: Minna Craucher (23 August 1891 – 8 March 1932) was the false name of Maria Vilhelmiina Lindell, a Finnish socialite and spy. She did espionage for the Cheka, the Soviet secret police and was arrested three times for fraud. She also had connections to the right-wing Lapua Movement. She became the subject of several books and stories. In 1932 she was murdered with a shot to the head.
xxx/ellauri388.html on line 86: Maria Vilhelmiina Lindell was born in poor conditions in Pirkkala as the illegitimate child of a 16-year-old Nokia-born maid, Olga Aalto. Maria´s mother died when Maria was only 15 years old. After living with relatives for some time, the early independent Maria moved to Tampere, after which she severed relations with her family. Maria did not have a permanent address and she stole a lot, as a result of which she ended up dealing with the authorities several times, even having to go to jail for unpaid library fines.
xxx/ellauri388.html on line 88: In 1913, Maria Lindell moved to Helsinki for the first time. Her first child had died in 1908 within two weeks of its birth. She left her second child in Tampere for care. The third one she kept in a jar. Accused of several thefts, Maria Lindell was imprisoned for the second time on 24 October 1914, and gave birth to a boy while serving her sentence. After being released from prison, Maria Lindell was taken to the women´s shelter, Villa Elseboh, in Huopalahti, maintained by the Finnish Prison Association. According to Kari Selén (remember HIM?) who wrote her biography, Lindell took advantage of the shelter, although at the same time she worked as a babysitter there. Lindell served her third and final prison sentence convicted of thefts from 1920 to 1923. This prison period marked a frontier, after which Maria Lindell became "Madame Minna Craucher" with various phases.
xxx/ellauri388.html on line 90: In 1925, Craucher met 12 years younger Olavi Paavolainen, who would be her mister for several years. Together with journalist Ensio Svanberg (Rislakki), Craucher co-founded the magazine Seura.
xxx/ellauri388.html on line 93: Craucher´s saloon was a popular watering place for Tiilenkantajat ("The Flame Throwers") and other young writers of the time because of her generous service and her fascinating arse. Craucher herself, for her part, felt drawn to uniforms. Of the authors who visited Craucher´s saloon, at least Joel Lehtonen, Martti Merenmaa and Mika Waltari have described the salon and its owner.
xxx/ellauri388.html on line 94: Among other things, Craucher arranged and partially donated armbands for the participants of the Peasant March. The unstable and drunk Runolinna shot Craucher to death in her apartment on 8 March 1932.
xxx/ellauri388.html on line 470: Spenser went as far as transferring whole episodes from the adventures of Bradamante to those of Britomart. Both show a preference for a magic spear.
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(Princeton U Senior Lecturer in Theater) as "free indirect discourse", in which the feelings of the protagonist are not directly separated from the narration, making the narrator seem sympathetic to the characters, and removing the skepticism towards a character´s thoughts and emotions that are a feature of more direct narration. Cadden suggests that this method leads to younger readers sympathizing directly with the characters, making it an effective technique 
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