ellauri145.html on line 535: Intellectuals very often have an image the same way rock stars and movie directors do. There’s the real person, and there’s the body of work they create, and then there’s the image, the popular conception of that person. Most people don’t understand theoretical physics and are not interested in learning the math to do so, and most people probably wouldn’t understand anything in the papers that Hawking has authored or co-authored. But most of us know who Hawking was, not only because he wrote popular books but because he was paralyzed and sat in a wheelchair and had a robot voice. The idea of a theoretical physicist who does all his work with his brain even though his body is destroyed and speaks through a machine is almost like a comic book character, and the popular imagination loves that.
ellauri147.html on line 236: Pierre orders Mathieu to find him a new venue. Mindy agrees to emcee and sing at a drag bar two nights a week, but when she tells her employers, they fire her so she moves in with Emily. In need of a venue to launch his fashion show, Pierre hijacks the outside of his former venue to show his new look dress collection which the audience loves and makes him the toad of Fashion Week. To celebrate, Emily hosts a dinner at Gabriel´s restaurant for Mathieu and Pierre. The 3 mousketeers take turns at Mr. Collins´s back door.
ellauri147.html on line 444: She loves to collect mom´s traditional or old antique pieces.
ellauri150.html on line 631: Quintus cherishes Judah as a son (his own one died), and finally adopts him legally, naming him Young Arrius. Ben-Hur loves Quintus as well, is grateful but heads back to Judea almost immediately, not even waiting for the scheduled boat to take Pontius Pilate to Judea. There is no time to waste; four years have already passed.
ellauri151.html on line 86: Gertrude eventually gets an operation to repair her eyesight and, having gained the ability to see, realizes that she loves Jacques and not the pastor. However, in the meantime Jacques has renounced his love for her, converted to Catholicism and become a monk. Gertrude attempts suicide by jumping into a river, but this fails and she's rescued but luckily contracts pneumonia. She realizes that the pastor is an old man, and the man that punctured her when she was blind was Jacques. She tells the pastor this shortly before her death.
ellauri151.html on line 135: I call a pederast the man who, as the word indicates, falls in love with young boys. I call a sodomite ("The word is sodomite, sir," said Verlaine to the judge who asked him if it were true that he was a sodomist) the man whose desire is addressed to mature men. […] The pederasts, of whom I am one (why cannot I say this quite simply, without your immediately claiming to see a brag in my confession?), are much rarer, and the sodomites much more numerous, than I first thought. […] That such loves can spring up, that such relationships can be formed, it is not enough for me to say that this is natural; I maintain that it is good; each of the two finds exaltation, protection, a challenge in them; and I wonder whether it is for the youth or the elder man that they are more profitable.
ellauri152.html on line 583: The most basic information is this: “Yentl the Yeshiva Boy” is a short story by Isaac Bashevis Singer, the famous Polish-American Jewish writer, published in 1962. It follows Yentl, a Jewish girl from a Polish shtetl who loves Torah-study, as she disguises herself as a man named Anshel in order to study at a yeshiva. Yentl (1983) is the movie-musical adaptation of the story, directed by and starring Barbra Streisand. In many ways it is a fairly faithful adaptation of the story’s events, but it has a different tone and a different ending.
ellauri152.html on line 589: In the movie, in a scene I despise, Avigdor grabs her and shakes her violently while demanding to know why, and the rest of the conversation plays out melodramatically with yelling and tears. Yentl confesses that she loves him, he realizes he loves her too, and they kiss. Avigdor asks her to marry him, and says she could continue studying in secret. Yentl refuses because she can’t go back to studying furtively in secret, despite how much she loves him. The two part, and Avigdor returns to Badass and marries her. They live happily ever after, and the film ends with Yentl on a ship to America, implying that she will be able to study Torah as a woman there.
ellauri152.html on line 622: And yet in other ways, the film can’t help preserving the queerness of the story despite itself. Barbra Streisand can add a song about how Yentl is just jealous of Badass for being a conventionally feminine woman whom Avigdor loves, but she can’t stop me from putting my grubby little bi hands all over her film, pointing at Yentl’s tortured gaze aimed at Badass, and saying “GAY.” And she certainly didn’t no-homo the interactions between Anshel and Avigdor very well, because they are in fact very yes-homo, and I will point and say “GAY” at that too.
ellauri152.html on line 675: "Whomever the dog loves, he chastens to let him know how to straighten his way. (Mezudat David)" (Mishlei 3:12). One is chastened by the dog so that no trace of sin remains lest it lessen the dog's love for that person, and it also increases one's humility, lest tranquility decrease one's fear of him. (Rabbenu Yona).
ellauri152.html on line 753: He considered the core of Hasidim to consist of three "loves": love of God, of Torah, and of Israel. Just as his intended audience consisted of assimilated Jews and non-Jews, he adopted novel formulations of these loves: "love of Torah" would come to encompass inspiring works of "secular" art and literature, while "love of Israel" would be transformed into "love of humanity" (despite which Israel would still be recognized as the "firstborn child of God"). Zeitlin's religious ideal also contained a socialist element: the Hasidim he pictured would refuse to take advantage of workers.
ellauri155.html on line 787: Calvin then addresses the mistaken notion that election removes human responsibility. Many today associate John Calvin with an aberration of his teaching called Hyper-Calvinism, which is a doctrine that emphasizes divine sovereignty to the exclusion of human responsibility. Among other things, Hyper-Calvinism would deny 1) that gospel invitations are to be delivered to all people without exception; 2) that men can be urged to come to Christ; and 3) that God has a universal love. To Calvin these teachings were monstrous distortions of truth. God really loves a lot also those he chucks into the recycle bin. Except Esau, whom he hates. Vitun karvakäsi.
ellauri156.html on line 249: Every time she loves me, man, she makes me scream
ellauri156.html on line 257: Every time she loves me, oh yes, I'm bound to scream
ellauri156.html on line 641: Bathsheba's response to the death of her husband is as we would expect, as we would also hope. From what the text tells us, she has absolutely no part in David's plot to deceive her husband, let alone to put him to death. Undoubtedly, she learns of Uriah's death in much the same way every war widow does, then or now. When she is officially informed of Uriah's death in battle, she mourns for her husband. We cannot be certain just how long this period of mourning is. We know, for example, that if a virgin of some distant (i.e., not Canaanite) nation was captured by an Israelite during a raid on her town, the Israelite could take her for a wife after she had mourned for her parents (who would have been killed in the raid) for a full month (Deuteronomy 21:10-13). As I will seek to show in a moment, I believe Bathsheba's mourning is genuine, and not hypocritical. I believe she mourns her husband's death because she loves him.
ellauri164.html on line 540: Whatever the reason for the drastic punishment, behold what grumbling does. It fuels discontent and bitterness. Be careful, fellow Christians; we can all succumb to the temptation to draw others into our anger, doubts, dissatisfaction, and fears. After all, misery loves company. Sharing concerns with friends is good and necessary, but this must be tempered by the knowledge that too much can harm them and us. A steady diet of grumbling is not good for anyone.
ellauri171.html on line 533: Hamor tries to placate them by telling them his son loves Dinah, and wants to marry her. Their relationship will be based on loyalty and trust, he implies. He speaks respectfully, and carefully includes the brothers in his discussion, making them a generous offer:
ellauri180.html on line 396: And laid her soiled gloves by, untied Pani tahriintuneet hanskat pois,
ellauri180.html on line 447: In summary: a man speaks to some unidentified (and possibly imaginary) auditor, telling us how, on a dark and stormy (or rainy and windy) night, he waited in his cottage for his lover, Porphyria, to arrive. When she turns up, it’s clear Porphyria is of a higher social class than the male speaker: he’s punching above his weight, as they say. Note how she glides in as if she owns the place, and as if she walks on air rather than on the ground like us mere mortals. She wears a hat, cloak, and shawl, and her gloves are soiled, suggesting that they are not used to slumming it in a common man’s cottage and attending to his fire and grate. The fact that she also takes the lead – suggesting she is perhaps used to ordering servants to do her bidding – further hints at her highborn status: she calls to the speaker, and she takes his arm and puts it around her waist. Then, the clincher (in more ways than one): we are told "she Too weak, for all her heart’s endeavour,
ellauri183.html on line 174: However, Kierkegaard's Abraham does not just provide a paradigm of religious faith. If he is an admirable figure in spite of his murderous intentions, this is because he confronz with courage the loss of the person whom he loves most dearly. According to Kierkegaard, Abraham is a hero not by virtue of his obedience to God's command, but because he maintains his relationship to Isaac after giving him up.