ellauri011.html on line 947: He never again heard from Karla. He had a vague hope that Karla, knowing he was in the city [How? From TV of course! Everyone must have seen the show!] would show up to meet him. During the conference, he told part of the story found in this book. At a certain point, he couldn't help it and asked: Karla, are you here? No one raised a hand.
ellauri030.html on line 914: Misattribution is one of many theories of humor that describes an audience´s inability to identify exactly why they find a joke to be funny. Freud declared people incapable of knowing exactly what it is they find amusing due to the complex nature of their conscious and subconscious minds.
ellauri051.html on line 1716: 1106 Accepting the Gospels, accepting him that was crucified, knowing assuredly that he is divine, 1106 Ottaa vastaan ​​evankeliumit, ottaa vastaan ​​hänet, joka ristiinnaulittiin, tietäen varmasti, että hän on jumalallinen,
ellauri064.html on line 532: Marvin: The Ultimate Question to the Ultimate Answer to Life, the Universe and Everything is printed in the Earthman’s brainwave patterns, but I don’t suppose you’d be interested in knowing that.

ellauri067.html on line 581: From early on, Prokosch sought to surround himself with a veil of mystification and cast his life into a hopeless riddle. Approaching his sixtieth year, he boasted that no person had succeeded in knowing him as an integral personality: "I have spent my life alone, utterly alone, and no biography of me could ever more than scratch the surface. All the facts in Who’s Who, or whatever, are so utterly meaningless. My real life (if I ever dared to write it!) has transpired in darkness, secrecy, fleeting contacts and incommunicable delights, any number of strange picaresque escapades and even crimes, and I don't think that any of my 'friends' have even the faintest notion of what I'm really like or have any idea of what my life has really consisted of. . . .With all the surface 'respectability,' diplomatic and scholarly and illustrious social contacts, my real life has been subversive, anarchic, vicious, lonely, and capricious."
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.
ellauri079.html on line 302: The view that we immediately produce actions in our central nervous system has the consequence that our voluntary motions are entirely caused by sequences of events that we initiate unknowingly, events over which we can exercise control over only indirectly. This view, I shall argue below, is unsatisfactory.
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.
ellauri083.html on line 149: Wang Lung and his family move into town and rent the old House of Hwang. Now an old man, he desires peace within his family but is annoyed by constant disputes, especially between his first and second sons and their wives. Wang Lung's third son runs away to become a soldier. At the end of the novel, Wang Lung overhears his sons planning to sell the land and tries to dissuade them. They say they will do as he wishes, but smile knowingly at each other. Ah what's the use...
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.”
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 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. …
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 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.
ellauri097.html on line 792: Yet knowing how way leads on to way, Vaik tietäen miten polku johtaa toiselle,
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.”
ellauri108.html on line 92: Rastas are monotheists, worshipping a singular God whom they call Jah. The term "Jah" is a shortened version of "Jehovah", the name of God in English translations of the Old Testament. Rastafari holds strongly to the immanence of this divinity; as well as regarding Jah as a deity, Rastas believe that Jah is inherent within each individual. This belief is reflected in the aphorism, often cited by Rastas, that "God is man and man is God", and Rastas speak of "knowing" Jah, in the biblical sense, rather than simply "believing" in him. In seeking to narrow the distance between humanity and divinity, Rastafari embraces mysticism.
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.
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 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.”
ellauri112.html on line 865: Biblical “wine” may be alcoholic or not at all. Analogously, a biblical "lay" may range from penetration through spilling the seed ante portas (Onan 1.0) to just knowing someone, in the biblical sense.
ellauri115.html on line 414: Hume's eyes were on France, in particular, and his reputation as the good David. His first denunciations of Rousseau were made to his friends in Paris; his Concise and Genuine Account of the Dispute between Mr. Hume and Mr. Rousseau would be published there in French, edited by Rousseau's enemies. He studiously avoided communicating with Mme de Boufflers, knowing she would, as she did, urge "generous pity". Hume's descriptions of Rousseau as ferocious, villainous and treacherous ensured joyful coverage in newspapers and discussions in fashionable drawing rooms, clubs and coffee houses. The actor-manager David Garrick wrote to a friend on July 18 that Rousseau had called Hume "noir, black, and a coquin, knave".
ellauri118.html on line 844: The relation was equally sincere on the part of Mme. de La Fayette, though she was by nature more self-contained and reserved. But this reserve gives way to the strength of her feelings when in 1691, tormented by ill-health and knowing that her end is not far off, she writes to Mme. de Sévigné: "Croyez, ma très-chère, que vous êtes la personne du monde que j'ai le plus véritablement aimée."
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.”
ellauri131.html on line 859: Quick question: has anyone actually read a self-help book since the turn of the millennium? No, I don’t mean Marie Kondo. I mean those ones that Bridget Jones devoured, sitting on the sofa knowing that she was going to continue to make the same bad decisions over and over, whilst gorging on too much ice cream.
ellauri135.html on line 222: The first seven years, Nikolai lived in Moscow, and then, with his parents, moved to Siberia, where his father got the post of the Chairman of the Tobolsk provincial government (in 1830). Eight years, the boy himself began to write poetry, knowing many passages from different odes of Derzhavin. In the early 30-ies the father Berg settled in the Tambov province in his estate, and gave his son in the Tambov gymnasium, and in 1838 moving to Moscow, transferred to the I-th Moscow gymnasium, in which he graduated in 1843 and entered the historical-philological faculty of Moscow University. At the Moscow school, especially Berg became friends with a school friend A. N. Ostrovsky, with whom all his life maintained the most cordial relations. As a student, Berg published his first poem in the "Moskvityanin" (translated from the Swedish poet Runeberg: "Complaint of the virgin").
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.
ellauri152.html on line 543: As described in the Book of Esther, Haman was the son of Hammedatha the Agagite. After Haman was appointed the principal minister of the king Ahasuerus, all of the king's servants were required to bow down to Haman, but Mordechai refused to. Angered by this, and knowing of Mordechai's Jewish nationality, Haman convinced Ahasuerus to allow him to have all of the Jews in the Persian empire killed.
ellauri153.html on line 866: Ne sen riittävän syyn periaatteen 4 juurikasta oli becoming, being, knowing, willing. In his Translator's Introduction to Schopenhauer's The World as Will and Representation, E. F. J. Payne concisely summarized the Fourfold Root:
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 934: But knowing not he sits upon a throne; Tietämättä että se istuu taivaan pankolla;
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 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 738: I fear some of us tend to miss the point here. We read Nathan's story and we hear Nathan's rebuke as though David's sin is all about sex. David does commit a sexual sin when he takes Bathsheba and sleeps with her, knowing she is a married woman. But this sexual sin is symptomatic, according to Nathan, and thus according to God. God is not just saying, “Shame on you, David. Look at all the wives and concubines you had to sleep with. And if none of these women pleased you, I could have given you another woman, just one that was not already married.” Wow, this is the same 'gotcha' as with Adam earlier: I give you about anything as long as you keep your fingers off my property.
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 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 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.
ellauri161.html on line 1102: Ruysbroeck´s mysticism begins with God, descends to man, and returns to God again, in the aim to make man one with God. God is a simple unity, the essence above all being, the immovable, and yet the moving, cause of all existences. The Son is the wisdom, the uncreated image of the Father; the Holy Spirit the love which proceeds from both the Father and the Son, and unites them to each other. Creatures preexisted in God, in thought; and, as being in God, were God to that extent. Fallen man can only be restored through grace, which elevates him above the conditions of nature. Three stages are to be distinguished: the active, or operative; the subjective, or emotional; and the contemplative life. The first proceeds to conquer sin, and draw near to God through good works; the second consists in introspection, to which ascetic practices may be an aid, and which becomes indifferent to all that is not God. The soul is embraced and penetrated by the Spirit of God, and revels in visions and ecstasies. Higher still is the contemplative state (vita vitalis), which is an immediate knowing and possessing of God, leaving no remains of individuality in the consciousness, and concentrating every energy on the contemplation of the eternal and absolute Being. This life is still the gift of grace, and has its essence in the unifying of the soul with God, so that he alone shall work. The soul is led on from glory to glory, until it becomes conscious of its essential unity in God.
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 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!
ellauri171.html on line 521: Dinah’s feelings are not recorded, so we have no way of knowing what they were. Niin aina.
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 549: Unknowing who he was upon whose brow Pärstistä, tietämättä kenen naamalle
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.
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...
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 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.
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?
ellauri213.html on line 212: Decisions – sometimes knowing a decision has to be made makes it a demand, or ‘options paralysis’ may set in if there are too many possibilities
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.”
ellauri219.html on line 324: From Bob Dylan (No.15) to David Bowie, Tom Waits to Steely Dan, Beat Generation author Burroughs has influenced many a songwriter over the decades. Less known is that, according to Burroughs himself, he witnessed Paul McCartney (No.64) working on “Eleanor Rigby.” As quoted in A Report From The Bunker, a collection of conversations with author Victor Bockris, Burroughs recalled McCartney putting him up in The Beatles’ flat on 34 Montagu Square: “I saw the song taking shape. Once again, not knowing much about music, I could see that he knew what he was doing.”
ellauri222.html on line 151: “Herzog” was nevertheless received the way all Bellow’s novels had been received: as a report on the modern condition. Many of the critics who reviewed it—Irving Howe, Philip Rahv, Stanley Edgar Hyman, Richard Ellmann, Richard Poirier—knew Bellow personally and knew all about the divorce. (Poirier was an old friend of Ludwig’s; the review he published, in Partisan Review, was a hatchet job.) None of these reviewers mentioned the autobiographical basis of the book, and several of them warned against reading it autobiographically, without ever explaining why anyone might want to. The world had no way of knowing that the story was not completely made up.
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.
ellauri241.html on line 528: Because he mused beyond her, knowing well Koska hän kuusaili hänen ulkopuolelleen, tietäen hyvin,
ellauri241.html on line 604: And knowing surely she could never win Ja tietäen varmasti, ettei hiän voi koskaan voittaa
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!
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.”
ellauri276.html on line 811: And, as the unknowing ploughman climbs Ja kun tietämätön auramies kiipeää
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.
ellauri282.html on line 515: Keating oli Centering Prayerin, nykyaikaisen mietiskelevän rukousmenetelmän yksi kolmesta pääkehittäjästä, joka syntyi St. Joseph's Abbeysta vuonna 1975. William Meninger ja Basil Pennington, myös trappistimunkkeja, olivat menetelmän muita pääkehittäjiä. Kun Keating ehdotti konseptia ensimmäisen kerran, Meninger alkoi opettaa menetelmää, joka perustuu 1300-luvun henkiseen klassikkoon The Cloud of Unknowing (Tietämättömyyden pilvi, tästä on jo paasattu de Löllön yhteydessä albumissa 219). Meninger kutsui tätä "pilven rukoukseksi" ja opetti sitä papeille retriittitalossa. Pennington piti ensimmäisen retriitin maallikkoyleisölle Connecticutissa, jossa osallistujat ehdottivat termiä "Centering Prayer". Thomas Mertonista lähtien oli tiedetty porukoiden käyttäneen termiä ennen tätä, on epäilty, että lause olisi peräisin häneltä.
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?”
ellauri311.html on line 46: the sacredness of who you are as a woman. And really knowing deep inside
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!
ellauri374.html on line 73: Since 2021, Ariely has faced multiple accusations of data fraud and academic misconduct, which have resulted in a retracted paper. In 2024, Duke completed a 3-year confidential investigation and according to Ariely concluded that "data from the honesty-pledge paper had been faked but found no evidence that Ariely used fake data knowingly". BUAHAHA.
ellauri375.html on line 180: As I journey through life, I carry your love with me always, knowing that I am blessed to have you as my parents. I love you both more than words can express.
ellauri375.html on line 239: I am thinking about the Ultimate Question to the Ultimate Answer to Life, the Universe and Everything. It’s printed in the Earthman’s brainwave patterns, but I don’t suppose you’d be interested in knowing that.
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 493: You're correct. According to the concept of omniscience (God's all-knowing nature), God would indeed know all possible outcomes, including the messiness and challenges that arise from human choices.
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.)
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!
xxx/ellauri103.html on line 604: Why are some Americans so interested in knowing what race Spaniards and Italians are? Why is this such a big deal in America?
xxx/ellauri113.html on line 52: With gravity, this high-energy/short-distance correspondence breaks down. If you could collide two particles with center-of-mass energy much larger than the Planck scale, then when they collide their wave packets would contain more than the Planck energy localized in a Planck-length-sized region. This creates a black hole. If you scatter them at even higher energy, you would make an even bigger black hole, because the Schwarzschild radius grows with mass. So the harder you try to study shorter distances, the worse off you are: you make black holes that are bigger and bigger and swallow up ever-larger distances. No matter what completes general relativity to solve the renormalizability problem, the physics of large black holes will be dominated by the Einstein action, so we can make this statement even without knowing the full details of quantum gravity.
xxx/ellauri114.html on line 314: Moab and Ammon were named after the children of the incestuous unions of Lot and his two daughters. Lot was an unknowing participant, having been made intoxicated by his daughters, who saw becoming pregnant by their father as their only way to produce any offspring. Every other man they knew had perished in the destruction of Sodom and Gomorrah (Genesis 19:30-38).
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/ellauri123.html on line 567: In the ten years since I wrote them down, I have broken every single one of my rules. And yet, I’m still glad I wrote that list. You know why? Because the idea that I wanted to live by some rules — despite not knowing which ones or how or why — was enough.
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/ellauri138.html on line 307: Surely whatever money it might cost him was worth it to have his side of the story told. To me, knowing him as I did and having seen the documentation – the bags and bags of it, the medical files, the chequebooks – I believed him.
xxx/ellauri149.html on line 407: King Herod is a genocidal king, one who ordered the mass-slaughter of Jewish babies, which is why Jesus was born in stable to refugee parents. He also is the one who determines Jesus is a fraud and sends him back to Pilate. Yet his song number is a bouncy plea for Jesus to perform miracles while bopping around. The 2012 version turns him into a talk show host, where he asks the viewers to vote if Jesus is a miracle worker or a fraud. He gets a round of applause after his song, despite the audience knowing that he sealed Jesus's fate and that he's set the ball rolling for the climactic crucifixion.
xxx/ellauri157.html on line 150: Abba Binyamin teaches us something about the basic human curiosity for knowledge. Abba Binyamin instructs us that knowing everything can sometimes have destructive consequences. Remember: curiosity killed the cat.
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/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/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/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/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/ellauri228.html on line 41: Is it not true that, bereft of all sense of decency and ethical restraints, both these miscreants then emptied on the rocks of lifeless Earth six barrels of gelatinous glue, rancid, plus two cans of albuminous paste, spoiled, and that to this ooze they added some curdled ribose, pentose, and levulose, and-as though that filth were not enough-they poured upon it three large jugs of a mildewed solution of amino acids, then stirred the seething swill with a coal shovel twisted to the left, and also used a poker, likewise bent in the same direction, as a consequence of which the proteins of all future organisms on Earth were LEFT-handed?! And finally, is it not true that God, suffering at the time from a boner and moreover egged on by Lorrd, who was reeling from an excessive intake of intoxicants, did willfully and knowingly jerk off into that protoplasmal matter, and, having infected it thereby with the most virulent viruses, guffawed that he had thus breathed 'the fucking breath of life' into those miserable evolutionary be ginnings?!
xxx/ellauri251.html on line 1466: Not knowing in any wise compassion,
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/ellauri298.html on line 206: American Pentagon on 11 September 2001, there has become an obsession with knowing
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/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.”
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