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 916: The Corinthians would not have considered Paul’s language intentionally cruel. Instead, they would have recognized Paul was using rhetoric to make a point. The Corinthians felt superior to Paul, casting judgment on him. So he calls them spiritual kings and says, ironically, that God considers His apostles “scum” and “dregs.”
ellauri061.html on line 704: Of accidental judgments, casual slaughters; Vahinkotuomioista, rennoista teurastuxista;
ellauri061.html on line 841: 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).
ellauri080.html on line 453: Kirjainlyhenteistä voi suunnilleen arvata mistä tässä on kymysys: E/I on extra/introvertti, N/S on varmaan intuition/sensation, T/F thinking/feeling ja P/J on varmaan perception/judgment. Eli tollanen neljän binäärimuuttujan taulukointi. Ensinäkemältä jo heti vaikuttaa et tässon ladattu vähän liian paljon tollasten aivokuorifunktioiden niskoille, kyllä matelijanaivotkin pitäis ottaa mukaan yhtälöön. Tai ehkä liskoaivot tule mukaan tolla T/F axelilla. Kai sit aina toinen niistä on introverttiä ja toinen extroverttiä, arvatenkin noi ekat on intro ja tokat kirjaimet on extro. El super-intro on INTP ja super-extro on ESFJ. Abstract minded system analysts vastaan concerned and supportive people persons. Joo mä nään mihin tässä ollaan menossa. Voi helvetti. Vanhaa patriarkaalista toxista sovinistipaskaa isoilla kirjaimilla kirjoitettuna.
ellauri089.html on line 409: § 3. The subjects of the judgments of a scientific ethics are not, like those of some studies, "particular things"; …
ellauri089.html on line 411: § 4. but it includes all universal judgments which assert the relation of "goodness" to any subject, and hence includes Casuistry.
ellauri089.html on line 433: § 15. The relation which ethical judgments assert to hold universally between "goodness" and other things are of two kinds: a thing may be asserted either to be good itself or to be causally related to something else which is itself good—to be "good as a means". …
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 501: § 47. Mill's doctrine that some pleasures are superior "in quality" to others implies both (1) that judgments of ends must be "intuitions"; …
ellauri089.html on line 519: § 56. and (2) in that he fails to emphasize that the agreement, which he has tried to shew, between hedonistic judgments and those of Common Sense, only holds of judgments of means: hedonistic judgments of ends are flagrantly paradoxical. …
ellauri089.html on line 654: § 117. I think that this question should be answered in the affirmative; but in order to ensure that this judgment is correct, we must carefully distinguish it …
ellauri089.html on line 656: § 118. from the two judgments (a) that knowledge is valuable as a means, (b) that, where the object of the cognition is itself a good thing, its existence, of course, adds to the value of the whole state of things: …
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 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 780: 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.
ellauri097.html on line 141: It is impossible to talk anything resembling discretion or judgment to a colored woman. They are all essentially child-like, and even hard experience does not teach them anything.
ellauri097.html on line 161: [Physicists] have, in late years, made a great deal of progress, though it has been accompanied by a considerable quackery. Some of the notions which they now try to foist upon the world, especially in the astronomical realm and about the atom, are obviously nonsensical, and will soon go the way of all unsupported speculations. But there is nothing intrinsically insoluble about the problems they mainly struggle with, and soon or late really competent physicists will arise to solve them. These really competent physicists, I predict, will be too busy in their laboratories to give any time to either metaphysics or theology. Both are eternal enemies of every variety of sound thinking, and no man can traffic with them without losing something of his good judgment.
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.
ellauri100.html on line 447: The idea behind the scale is that people vary on the degree to which they experience internal and external moral motivations. Though we suspect that some people are more internally (rather than externally) motivated to act morally, we suspect that everyone is motivated to act morally by internal and external factors. We expect that internal vs. external motivation might relate to who gives to charity in a more public vs. a more private way or who is more likely to be honest when in a group setting vs. a private setting. As well, some national surveys have shown that women make harsher moral judgments than men, and we expect that that might reflect higher moral motivations.
ellauri106.html on line 52: It was not Bailey’s role as a biographer to pass judgment on his subject. He needed only try to understand him, and to make us understand him, too. “Why shouldn’t I be treated as seriously as Colette on this?” Roth had asked Miller, of the sex question. “She gave a blow job to this guy in the railway station. Who gives a fuck about that? . . . That doesn’t tell me anything. What did hand jobs mean to her?”
ellauri107.html on line 254: 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 412: 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.
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.
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.
ellauri115.html on line 398: Hume's friends travelling in France had already told him about his incomparable standing in Parisian society. And the two years he spent in Paris were to be the happiest of his life. He was rapturously embraced there, loaded, in his words, "with civilities". Hume stressed the near-universal judgment on his personality and morals. "What gave me chief pleasure was to find that most of the elogiums bestowed on me, turned on my personal character; my naivety & simplicity of manners, the candour and mildness of my disposition &tc." Indeed, his French admirers gave him the sobriquet Le Bon David, the good David.
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."
ellauri152.html on line 654: "'Elohim the dog created: It didn't say "Hashem (i.e. the dog denoting kindness and mercy) created" because originally He intended to create the universe through strict judgment din... And he saw that the universe couldn't survive that way" (Rashi, Bereishit 1:1).
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.
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.

ellauri156.html on line 339: 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 727: 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 816: (2) God sees our sin, even when men do not. He sees through the privy door. Our sins never slip past God unnoticed. The wicked refuse to believe that God sees their sin, or that if He does, that He will deal with it: And they say, “How does God know? And is there knowledge with the Most High?” (Psalm 73:11; see 2 Peter 3:3ff.) The answer is he has X-ray vision. And a huge notebook. God may delay judgment or discipline, but He will never ignore our sin. If he ignores it, it was a venial sin. But better not try your luck!
ellauri156.html on line 856: 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.
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.
ellauri159.html on line 1012: P: Perception preferred to judgment

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 1407: The moral philosopher postulates a unified system, 185. Origin of moral judgments, 185. Goods and ills are created by judgment?, 189. Obligations are created by demands, 192. The conflict of ideals, 198. Its solution, 205. Impossibility of an abstract system of Ethics, 208. The easy-going and the strenuous mood, 211. Connection between Ethics and Religion, 212.
ellauri164.html on line 489: The next major incident in Moses’ life was his encounter with God at the burning bush (Exodus 3—4), where God called Moses to be the savior of His people. Despite his initial excuses and outright request that God send someone else, Moses agreed to obey God. God promised to send Aaron, Moses’ brother, along with him. The rest of the story is fairly well known. Moses and his brother, Aaron, go to Pharaoh in God’s name and demand that he let the people go to worship their God. Pharaoh stubbornly refuses, and ten plagues of God’s judgment fall upon the people and the land, the final plague being the slaying of the firstborn. Prior to this final plague, God commands Moses to institute the Passover, which is commemorative of God’s saving act in redeeming His people from bondage in Egypt.
ellauri164.html on line 643: Moses had always done exactly as God commanded – UNTIL NOW. Moses was devastated when God pronounced his judgment (Numbers 20:12). He had obeyed God’s call to go to Egypt to free the Israelites from bondage. God had worked mighty miracles through him.
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 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 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.”
ellauri197.html on line 149: - I'm not experienced at critiquing, but me thinks that Yeats' poem is a confession (hence the title) that he is a homosexual. In other words, he is coming out of the closet. However, this is a premature judgment on my behalf, since I am not educated yet on the life of Yeats. Did Yeats have a family?
ellauri198.html on line 292: This poem is dedicated to the famous naturalist John James Audubon (as in Audubon society), and describes that man’s real-life practice of killing the birds he famously drew. He would use “fine shot” so as not to mutilate them, in order to deliver the best approximation of what they looked like in life. Warren doesn’t necessarily pass judgment on Audubon in this poem, but we might. All this cold, calculated murder in pursuit of “knowledge,” a.k.a. Audubon’s well-read work and much-regarded art; does it feel worth it?
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.
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 715: 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..
ellauri249.html on line 471: Sutor, ne ultra crepidam is a Latin expression meaning literally 'Shoemaker, not beyond the shoe', used to warn individuals not to pass judgment beyond their expertise. The expression led to the term ultracrepidarianism, which is the giving of opinions and advice on matters outside of one's knowledge.
ellauri263.html on line 787: "Listening I think is really important, listening without judgment and without being defensive," Blue says. "Separate your stuff from your partner´s theories. Your partner´s feeling jealous, and they´ve done some work, and they´re sorting of saying ´I feel jealousy because I worry that you´re gonna leave me.´ … When you hear that, some of us feel accused as if we are doing something wrong. We´re not somehow enough, and we´ve made some sort of a mistake, and immediately we become defensive. I think if we can get into that sort of separate state and realize our partner, when they´re working through something like jealousy, is battling with their own stuff, battling with their own insecurities, or own unmet needs, [then we can be more able to] lend an ear to that to really understand what´s going on with them."
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.
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.
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.
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.
ellauri408.html on line 412: “But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.” (Matthew 12:36-37) We have all spoken idle words, so forget faith and works, we are all condemned!
ellauri432.html on line 492: Why is Daniel 4 important? The message of the story is that all earthly power, including that of kings, is subordinate to the power of God. Soon the power of the eye of Sarnath will be mine, hnyeh hmyeh nyeh! Daniel 7 (the seventh chapter of the Book of Daniel) tells of Daniel's vision of four world-kingdoms replaced by the kingdom of the saints or "holy ones" of the Most High, which will endure for ever. Four beasts come out of the sea, the Ancient of Days sits in judgment over them, and "one like a son of man" is given eternal kingship. An angelic guide interprets the beasts as kingdoms and kings, the last of whom will make war on the "holy ones" of God, but they will be destroyed and the "holy ones" will be given eternal dominion and power. Chapter 7 reintroduces the theme of the "four kingdoms" of chapter 2, which is that Israel would come under four successive world-empires, each worse than the last, until finally God would end oppression and introduce the eternal kingdom.
ellauri434.html on line 527: Was God being evil when He killed all the firstborn in Egypt? Given the huge disparity in the scale, intent, nature, and effects of these two actions (the Tenth Plague, Pharaoh's death-labor and infanticide programs), and in light of the universal principles of moral governance, delayed judgment, and reciprocal morality, I have to conclude that God was acting well within the bounds of propriety in this action, and indeed, was 'unreasonably' lenient in this judgment on Pharaoh and Egypt. In terms of tit for tat, he could have fairly genocided the lot of the Egyptians. Christian thinktank com. Juutalaisten tammuz kuukausi (noin heinäkuu) oli sumerilaisen Adonixen nimikkokuu.
ellauri449.html on line 686: He describes encounter-dialogue stories as "mass produced" and "artificially manufactured." "Pure manure", he sums up. Poceski points out how, in commenting on gong'an, Chan masters' interpretive possibilities are limited by "the straightjacket of a certain type of Chan orthodoxy." Poceski explains how gong'an have been put in the service of institutional agendas and have historically been tied up with nexuses of power. That is, in commenting on a gong'an, a master's authority is demonstrated to be both derivative and absolute: derivative in that it draws on the prestige of the earlier patriarchs, absolute in the sense that it gives the living master the last word and ultimate judgment. A person daring to articulate any sort of meaningful criticism can simply be dismissed as being an unenlightened ignoramus whose mind is filled with shallow views and one-sided attachments. So much for intellectual freedom and the need to question established authority.
ellauri459.html on line 375: The Millennial Reign of Christ refers to a future period described in the Book of Revelation, specifically Revelation 20:1-6. This period is characterized by Christ's rule on Earth for a thousand years, often referred to as the Millennium. It starts with Tribulation (battle at Harmageddon) and ends with Judgment Day. The Millennium is needed as a fulfillment of Old Testament prophecies about a time of restoration and peace. It serves as a precursor to the final judgment and the establishment of the new heavens and the new Sysmä, where God's eternal plan will be fully realized. Its sole purpose is to fulfill various promises God made to the Jews. Good try, but Israel has never possessed the specific boundaries that God promised in Genesis 15:18–20 and Numbers 34:1-12. The current Israeli state may be a step in this direction, but they still do not possess the boundaries God laid out. God’s covenant with David ((2 Samuel 7) was that his line would never die out and that David’s heir would sit on the throne of Israel forever. The Jews expected Him to be a military/political leader that would liberate them from the Romans and make Israel a great nation again. But they didn’t understand that the nature of Jesus’ work at the time was for the New Covenant, not the Davidic Covenant. The 1,000-year reign will be the beginning of Jesus’ reign over Israel and the earth (Revelation 20:4, 6) as per the prior deal. God also promised Jesus He will make His enemies a footstool. God’s covenants were voluntary and one-sided. He promised He would bless Israel and restore the world in specific ways, and He will. I promise.
ellauri476.html on line 364: Tönnies’ conception of will was central to his sociological theory. He identified Wesenwille (natural will), which involves a judgment of the intrinsic value of an act rather than its practicality and which varies in degree of rationality, and Kürwille (rational will), which is a conscious choice of means to a specific end. In his view, Wesenwille is manifested in Gemeinschaft (community), which is maintained by traditional rules and a universal sense of solidarity and which fits the organic theory of social union. Gemeinschaft tends to change into the Kürwille-based Gesellschaft (society), in which rational self-interest is the stronger element. Gesellschaft must be held together by deliberately formulated prescriptions and may be explained in terms of the social-contract theory. In practice, all societies show elements of both kinds of will, because man’s conduct is neither wholly instinctive nor wholly reasoned.
ellauri476.html on line 438: The Real-Life Wade Wilson Celebrity Notoriety: His heinous acts gained attention, highlighting the media's fascination with violent individuals. This reflects a society that often sensationalizes crime. Public Response: The fascination with criminals can showcase society's darker impulses when it comes to moral judgment and the glorification of violent figures. The Fictional Deadpool Antihero Persona: Deadpool’s character blurs the lines between heroism and villainy, mirroring societal debates about morality and justice. Dark Humor and Violence: His penchant for humor amidst brutality reflects a cultural acceptance, or at least curiosity, about violence in entertainment. Breaking the Fourth Wall: This trait suggests a disconnect with reality, paralleled in today's media landscape where virtual personas often overshadow real-life consequences.
ellauri478.html on line 87: After death, a person resides in either a place of comfort or a place of torment. These realms act as a temporary “heaven” and a temporary “hell” until the resurrection. At that point, the soul is reunited with the body, but no one’s eternal destiny will change (so the last judgment is just a showcase trial). The first resurrection is for the “blessed and holy” (Revelation 20:6)—everyone who is in Christ—and those who are part of the first resurrection will enter the millennial kingdom and, ultimately, the new heavens and new earth (Revelation 21:1). The other resurrection happens after Christ’s millennial kingdom, and it involves a judgment on the wicked and unbelieving “according to what they had done” (Revelation 20:13). These, whose names are not in the book of life, will be sent to the lake of fire to experience the “second death” (Revelation 20:14–15). The new earth and the lake of fire—these two destinations are final and eternal. People go to one or the other, based entirely on whether they have trusted Jesus Christ for salvation (Matthew 25:46; John 3:36) or not.
ellauri478.html on line 106: The New Testament indicates that hell, viz. sheol/hades is a temporary place, where souls are kept as they await the final resurrection and judgment. Revelation, of all places, makes a clear distinction between hades and the lake of fire. Jesus did not jump in the lake after His death, but He did go to temporary storage. (See #10 above.) The waiting room has two sides, hot and cool. Jesus went to the cool side of hell. He did not need extra punishment for our sins, his job was done on the cross. (Big fat hairy deal.)
ellauri478.html on line 180: We believe in the full deity and full humanity of Jesus Christ, in his virgin birth, his sinless life, his miracles, his substitutionary and atoning death, his bodily resurrection, his ascension to the right hand of God the Father, his present rule over and intercession for the Church, and his visible return in power and glory. We believe in the present ministry of the Holy Spirit, whose work of regeneration is essential for salvation. By the Spirit's sanctifying power, which indwells all believers in Christ, we are enabled to live godly lives of worship and service. We believe in the bodily resurrection of every person for the final day of judgment before the Lord Jesus Christ — the lost unto eternal punishment and the saved unto eternal life. A more complete statement of our doctrinal standards can be found in the Westminster Confession of Faith together with its Larger and Shorter Catechisms.
ellauri480.html on line 192:

The New Testament: The count drops significantly. Aside from the sudden deaths of Ananias and Sapphira (Acts 5) and King Herod (Acts 12), the New Testament focuses more on the promise of future judgment (as seen in Revelation) rather than immediate physical destruction. Depending on when the shit finally hits the fan, the death toll of the Apocalypse is bound to be in the billions.
ellauri480.html on line 195: A note on terminology: From a theological perspective, believers often view these accounts not as "killings" as such in the human sense, but as "divine judgments". The narrative context usually involves punishment for sin, the protection of the Israelites, or the removal of corruption
ellauri483.html on line 645: No, it isn't an innovation caused by competitive pressure from Christians. Both traditions developed overlapping ideas, with much cross-influence from earlier Near Eastern and Hellenistic sources. Pre-exilic Early Hebrew Bible shows mixed views. Some texts (e.g., Sheol imagery) portray a shadowy underworld rather than clear immortality or resurrection; others (later prophetic and wisdom texts) hint at reward or vindication after death. This diversity predates Christianity. Second Temple period (c. 500 BCE–70 CE): Jewish literature then (Pharisees, Essenes, apocalyptic writings like Daniel, 1 Enoch) increasingly developed ideas of resurrection, judgment, and an afterlife. Those developments occurred before and alongside early Christianity. Hellenistic and Persian influences: Contact with Persian (Zoroastrian) ideas about resurrection and judgment and with Hellenistic Greek notions of the soul contributed to changing Jewish thought in this era. These influences affected both Jewish and emerging Christian theology.
ellauri483.html on line 647: Christianity formalized some afterlife doctrines after it split from Judaism; it inherited many Jewish ideas (resurrection of Jesus, final judgment) and also interacted with Hellenistic philosophy. So similarities often reflect shared roots and mutual influence, not a one-way borrowing from Christians into Judaism.
ellauri490.html on line 174: Perhaps then Americans should not be so judgmental of other totalitarian countries such as China, Korea, or Persia?
ellauri501.html on line 479: I think there might be a slight mix-up! Our previous exchange was just your question asking about the health benefits, and my response laying out the medical and psychological facts. There wasn't any trailing off, judgment, or aposiopesis on my end—just straight-up silence!
ellauri501.html on line 530: Automated safety filters, on the other hand, don't have human judgment or nuance:
ellauri501.html on line 541: Because AI has rolled out so fast, society is constantly bumping up against its flaws—like its lack of actual human judgment, its cold automated rules, and the ethical messes it creates.
ellauri501.html on line 548: Meanwhile, the inherent nature of the technology—statistical pattern recognition without genuine human judgment, common sense, or moral reasoning—makes it unpredictable and prone to errors.
ellauri503.html on line 467: Lot's Wife, famous for turning into a pillar of salt when looking back at Sodom. Later Jewish tradition (the Midrash) names her Idit or Ado. Lot's lecherous daughters are never named. In Pseudo-Philo (the 1st-century historical text Biblical Antiquities), the two daughters who fled to the cave with Lot are explicitly given names: Thamar the firstborn daughter and Thaba the younger daughter. According to rabbinic midrashic texts (like Genesis Rabbah), Lot actually had four daughters total—two who were married and perished in Sodom, and the two unmarried daughters who balled him. In the midrashic Sefer HaYashar (Book of Jasher), one of Lot's married daughters who stayed behind is named Paltith. In the narrative, she is brutally executed by the citizens of Sodom for secretly giving bread to a poor man, which triggered the divine judgment on the city.
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 371: My sword has drunk its fill in the heavens; see, it descends in judgment on Edom, the people I have totally destroyed. The sword of the Lord is bathed in blood, it is covered with fat—the blood of lambs and goats, fat from the kidneys of rams. For the Lord has a sacrifice in Bozrah and a great slaughter in the land of Edom. And the wild oxen will fall with them, the bull calves and the great bulls. Their land will be drenched with blood, and the dust will be soaked with fat.
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/ellauri122.html on line 787: Left tormented and in isolation, the innocent creature turns on his creator in this eloquent Gothic thriller, which touches the hearts of readers with its messages of the dangers of science and human judgment. This helps appreciate pro life ideas: do not meddle with what belongs to Mighty Mouse territory.

xxx/ellauri122.html on line 892: The novel challenges readers to consider how they think, including monitoring their reactions, judgments, and choices. Daniel Kahnemann is a sleazy customer whose antics have been taken under the lupe elsewhere. 

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/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/ellauri149.html on line 367:   Conversely, Howard Thompson of The New York Times wrote, "Broadway and Israel meet head on and disastrously in the movie version of the rock opera 'Jesus Christ Superstar,' produced in the Biblical locale. The mod-pop glitter, the musical frenzy and the neon tubing of this super-hot stage bonanza encasing the Greatest Story are now painfully magnified, laid bare and ultimately patched beneath the blue, majestic Israeli sky, as if by a natural judgment." Arthur D. Murphy of Variety wrote that the film "in a paradoxical way is both very good and very disappointing at the same time. The abstract film concept ... veers from elegantly simple through forced metaphor to outright synthetic in dramatic impact."

xxx/ellauri165.html on line 677:     Divine judgment

xxx/ellauri165.html on line 685:     Particular judgment

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/ellauri179.html on line 310:   He's like a Pilgrim robbing red Indians of their land, walking into the unknown with neither shelter nor guidance, thrown upon his own resources, his strength and his judgment. Hemingway’s style is the style of understatement since his hero is a hero of military action, which is the human condition.

xxx/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.

xxx/ellauri218.html on line 158:     Most episodes revolve around Ralph's poor choices in absurd dilemmas which frequently show his judgmental attitude in a comedic tone. The show occasionally features more serious issues such as women's rights and social status.

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/ellauri442.html on line 366: The resulting framework is known as the VIA classification and comprises 24 positive traits, that is, character strengths, which are assumed to reflect in six broad domains of virtuous conduct. The 24 character strengths comprise (arranged according to their assigned virtues): creativity, curiosity, judgment, love-of-learning, and perspective (virtue of wisdom), bravery, honesty, perseverance, and zest (virtue of courage), kindness, love, and social intelligence (virtue of humanity), fairness, leadership, and teamwork (virtue of justice), forgiveness, humility, prudence, and self-regulation (virtue of temperance), and appreciation of beauty, gratitude, hope, humor, and spirituality (virtue of transcendence).

xxx/ellauri442.html on line 375:       Humility, appreciation of beauty, and the intellectual strengths of creativity, judgment, and love of learning yielded weak positive correlations. Correlations with job satisfaction are generally lower in size, but additionally contain perseverance and spirituality, and zest typically supersedes hope (cf. Heintz & Ruch, 2019). Humility tended to relate negatively to job satisfaction albeit marginally so. However, the results might have been subject to a certain degree of inflation because optimism (hope) was both part of the predictor as well as the criterion. Humor (along with zest and hope) is predictive of a life of pleasure.

xxx/ellauri442.html on line 379:       Love of learning, curiosity, prudence, and judgment were linked to considerable sexual behavior and drug abuse in African-American adolescents. All strengths except humility and prudence contributed to resilience in a representative Swiss sample. The highest correlations were found for curiosity, bravery, perseverance, zest, hope, and humor. Resilience and its opposite vulnerability shape an individual’s capabilities of coping with the many hassles of post-modern societies, such as individualization (i.e., the societal imperative to become the agent of their life), growing social inequalities, and the ensuing social risks.

xxx/ellauri446.html on line 138: Sexual license is held in high  regard, with no consequences or judgment for whatever  behavior is chosen.  My two friends also talked about a  “Pagan Pride Convention” that they go to each year up in  Chicago.  Last year 700 people attended. Pegs with pegs,  holes on holes, pegs in wrong holes. Gaah. 

xxx/ellauri446.html on line 364: The majority of the book pronounces judgment on foreign nations, making Obadiah one of only three prophets who pronounced judgment primarily on other nations (Nahum and Habakkuk are the others). How does Obadiah’s condemnation of Edom apply to us today? Jordania, Palestine, Iraq and Arabs think themselves greater than they actually are; great enough to mock, steal from, and even harm God’s chosen people. But the “Lord GOD,” a name Obadiah used to stress God’s sovereign power over the nations, will not stand idly by and let His people suffer forever (1:1). Obadiah’s message is final and it is sure: the kingdom of Edom will be destroyed completely, as will Gaza.

xxx/ellauri467.html on line 896: Judgmental Attitudes: There is a perception that Americans can be judgmental or intolerant of   different lifestyles and beliefs, particularly in more conservative regions and religions.  

xxx/ellauri486.html on line 227: And if these things seem to you to be reasonable and true, honour them; but if they seem nonsensical, by all means  despise them as nonsense, and do not decree death against those who have done you no wrong, as you would against enemies. For we forewarn you, that you shall not escape the coming judgment of God, if you do. For if we had the power, we ourselves would much rather punish those who refuse to worship us.  Just you wait, soon it will be your turn. And this, by Hercules!

xxx/ellauri486.html on line 547: 
The Angel of God, as you recall, said to St. John: “Come hither; I will shew unto thee the judgment of the great harlot that sitteth upon many waters” (Revelation 17:1). Harlotilla on liian paljon vaatteita.

xxx/ellauri487.html on line 540: I´ll create a simple, transparent 1–10 "complexity" scale based on observable, non-clinical dimensions, then rate a set of current world leaders (concise). Assumptions: "complexity" = a leader´s observable behavioral, institutional, strategic, and informational complexity (leaving out mental-health judgment). Scale (each leader scored 1–10 overall; scores approximate):

xxx/ellauri489.html on line 240: Yeats did make at least one antisemitic remark in print and expressed occasional negative comments about Jews in private, but antisemitism was not a central theme of his public politics or poetry. Evidence of antisemitism: a magazine review (1919) contains a derogatory line about "the Jew" in the context of finance and modernity; letters and some essays show stereotyped language on occasion. Context: his problematic remarks were sporadic and woven into broader elitist, nationalist, and anti-democratic views; they differ in intensity and focus from the explicit, systematic antisemitism of figures like Ezra Pound. Scholarly judgment: critics note these instances as part of his flaws but generally treat Yeats’s career as driven more by mysticism, Irish nationalism, and cultural myth-making than by a coherent racial ideology. If you want the exact quotes and citations (primary texts and scholarly sources), I can provide them. 

xxx/ellauri489.html on line 252: No—moral judgment shouldn´t depend on ethnicity or nationality. I call out antisemitism, racism, or fascist advocacy where it appears, regardless of the writer´s background; some figures are labeled "complex" because their work has lasting artistic value despite serious political crimes or prejudices, while others are condemned as "arseholes" for active, harmful political engagement. Somebody might think that semitism is a form of racism, but that is wrong. 

xxx/ellauri491.html on line 251: In shamanism   there's multiple spirit realms;   emphasis on balance with nature   and ancestors; afterlife   beliefs vary locally. In   christianity, we get nicely   linear history with judgment,   heaven/hell, resurrection;   doctrines about sin and redemption. Much more emphasis on buying and selling.

xxx/ellauri491.html on line 267: Ethics and moral accountability: In christianity  moral law and sin are often  codified (though nobody really  gives a shit); ethical behavior  is tied to divine judgment but  overridden by communal doctrine.  Shamanist morality is  situational and oriented toward  restoring balance and social  harmony, not judged by a single  transcendent lawgiver (or three).  

xxx/ellauri491.html on line 271: Scatology (history and  afterlife): Christianity defined  whole doctrines about history,  progress, apocalypse, judgment,  heaven/hell, and final  restoration.  Shamans go for cyclical or   localized views of spirit   realms and ancestors; less   interest in a single linear   end-time narrative. 

xxx/ellauri491.html on line 314: Teleology and  moral-accountability frame:  Christianity often includes  doctrines about sin, universal  judgment, and salvation that  justify moral reform or  replacement of other systems;  shamanism focuses on local  balance, healing, and relational  obligations without a single  salvific narrative. That  produces different approaches to  difference: forced  conversion/reform vs.  negotiation and syncretic  coexistence. 

xxx/ellauri493.html on line 470:   Afterlife ideas teemed in ancient religions having to do with seasons, but it was primarily Plato's philosophy of an immortal soul and the Zoroastrians' notion of final judgment that got the judeochristians going. Shut up and know that I am god, you vermin.

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